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.

CHAP. I. Breerwood . Pag. 4. l. 29.

YOu are a teacher of Gods word , within the compasse of that word I will stay with you ; and by it examine , with your patience , whether this frame of your Doctrine bee grounded on the rock , or on the sand , on the firme rock of Gods Law , or on the fickle sand of your own fantasie misunderstanding the Law , and so whether it tend to the edification or ruine of the Church . For touching the commandement of the Sabaoth ( vpon which I averre this Doctrine of yours cannot bee grounded ) lay it before you and consider it well , and tell me , to whom is the charge of servants ceasing from worke on the Sabaoth day given ? Is it to the servants themselves or to their masters ? It is given of servants I confesse , their worke is the matter of the Commandement . But I demand , whether it be given and imposed to the servants themselves , or to the masters whose servants they are ? For if the Commandement bee not given to them , then doe they not transgresse the Commandements , if by their masters they bee set to worke , but the masters to whom the Law was given , that the servant should not worke , and consequently the sinne is their masters and not theirs : so if the Law be not imposed to them , then it requireth no obedience of them , it obligeth them not ; therefore is neither the transgression of it , any sinne to them , but only to those to whom it was given as a Law .

Answer .

First , the Commandement is given to servants also , the Words are , Thou , nor thy servant , which referred to the former , Thou shalt doe no manner of worke , can have no other sense than this ; thou shalt doe no manner of worke , that art the master , nor thy seruant shall do no manner of worke a a Father and sonne , sonne and daughter , bond and free , were bound religiously to observe it . Doct. Slater , in the Ministers portion , pag. 95. : the Commandement of ceasing from worke not giuen of him onely , but to him also . For , how know you , that the commandement is given to the master but because the Lord saith , thou ( meaning , that hast a servant ) shalt doe no manner of worke ? And can you bee so purblind as not to see , the Commandement is given aswell to the servant , when it is thus delivered in the same forme , Thy servant shall doe no manner of worke ? Nay , consider , you the Publisher ( for , as for the Author hee knoweth already by the issue whether his collection hence were sound or no , and if he might have the favour the Saints had that aroseat our Saviours resurrection , Iam perswaded hee would judge this Treatise to the fire , and therefore ) you the Publisher I say , and all yee that feare God , and know that a bored eare is the best Sacrifice , consider , The Commandement is given to the servant , as a servant , and as thy servant . I will not worke , maiest thou say , but my servant shall , his worke is mine by Covenant . The Lord with whom there is neither bond nor free , interposeth , and saith not , thou shalt not command him to worke , but thus , thy servant shall not worke . What is this but to say , as servant and as thine , hee shall not worke . As if hee said , at other times his worke is thine , but now his worke is mine : thy covenant shall not infringe his covenant with his God . As thy servant , he is not thine in thy workes or servile workes that day , but the Lords freeman , yet thy servant that day by thee to be injoyned to the Lords worke , Gods servant to be free from thy works . Thou must observe the Commandement in thine owne person , and preserve it in the persons under thy charge , thy servant must doe no manner of thy servile worke that day , but must bee thy servant to bee ordered for the Lords worke . Consider it well and see , the matter forbidden is the servile cares and labors of the houshold , both of masters about servants , and of Servants towards their Masters .

Secondly , and seeing we are afforded by your good leave to consider the Commandement , let us with your patience ( for I cannot but thinke the heart of any deceiving or deceived , is not onely stumbled but convinced by the former words ) weigh the Words of the precept , from which I thus reason :

First , The servant , eo nomine as a servant , is commanded to remember the day , therefore as a servant the Commandement is given to him to cease from his servile work , or the worke of a servant . For is hee to remember a part and not all the precept ? Or may hee earth himselfe in forgetfulnes , and put all on his masters memory .

Againe , the servant as a servant is commanded to keepe the day holy . If any deny this , then God and Caesar cannot have their due , God & callings cannot stand together , God and societies must subvert each other ; and is this your quiet peaceable doctrine , that ruines all and brings confusion ? Yeeld the Antecedent and then this conclusion will follow , that hee is a a servant commanded not to worke : For rest on the day is injoyned , that holinesse may be followed , and cessation from worke forbidden , to whom holinesse is commanded , as the words runne , Remember the Sabbath or resting day , to keepe it holy .

Besides , That permissive mandate is not onely given of , but to the servant , sixe daies thou shalt labour and do all that thou hast to do , therefore the command for the seventh daies rest is not only given of , but to the servant : for the commands of both , respect the same persons .

Likewise this Command , Thou shalt not do any work , is given to him that is contained in the word , Thou : but the servant as thy servant is contained in the word , thou ; and is it not given to him then ? For the words following expound the first Thou , Thou shalt not . Who meane you by this Thou ? who but thou master , thy servant ; thou father , thy sonne ; thou mother , thy daughter , &c.

Further , the Commandement is given to them to whom the reasons of the Command reach , but they reach alike to thy servant as to thee ; therefore the Command reacheth alike to thy servant as to thee . And if you say , yea , the reasons reach to all alike to perswade to sanctifie , but not to all alike to forbeare work ; It is false : for , besides that there can be no sanctification without cessation from servile workes , the reasons do equally and strongly bend to perswade cessation from worke ; as the reason from the right of the Law-giver appropriating it to himselfe and his worship , the equity of the Law which giveth sixe for worke , and restraines but for one day , the example of God , and the speciall blessing given to the day .

To come to handy-gripes with you : you yeeld , the servants worke is forbidden . I demand , Is it forbidden ; because it hinders the master onely from sanctifying the day , or the servant also ? Surely , because it hinders the servant cheifly , and not the master , or not chiefely : his worke crosseth the end of the Sabbath in him , if therefore the command of sanctifying the day bee to him as a servant , the command of ceasing from worke is to him as a servant .

Let mee againe reason with you from the command ; if the negative bee of the servant , and not to the servant , then also is the affirmative , which is this , Thou shalt doe the workes of holinesse that day : and from hence will follow this grosse absurdity , that if the servant goe not to the assemblies , nor apply himselfe to workes of holinesse , and the master also doe not bid him , his master onely sinneth , and not the servant ; because according to your new learning , the master is charged with the servant for the workes of holinesse , and the servants holinesse that day is the matter only of the Command : the master and not the servant is the subject person commanded . This Command , Thou shalt doe the workes of holinesse , is of the servants holy worke , but no precept to the servant . It may be you will flee off here-from , but you are caught in your owne net , as sure as the negative precept hath his affirmative every way proportionable .

Thirdly , and seeing store is no sore , where each apart will make a party good b b Quae pros●nt singula multa juvant . , I adde : He that gave the Law , knoweth best the meaning of his owne Law ; let us see from his Word in other Texts the persons that stand expressely charged . To whom is it given ? In Ier. 17. 20. to the Kings of Iudah , to all Iudah , to all the Inhabitants of Ierusalem that entred in by those gates was this Command given of ceasing from work ; of bearing no burden on the Sabbath day : Were the Iewish servants none of Iudah , none of Ierusalems inhabitants , none of those that entred in and went out by Ierusalems gates ? To whom is the Command of the Sabbath rest given ? In Exod. 34. 21. to him that serves , these are the words of the Text , Sixe dayes thou shalt serve c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but on the seventh day thou shalt rest : in eating time and in harvest thou shalt rest . Now who serveth so properly as a servant ; and is not the originall word the same that notes is that serving , and a servant d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , save that one is the Verbe , and the other the Noune ? And what serving doth it signifie ? No other than that service of servants , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of houshold servants , of such as till the ground . There can bee no way to Servitus , ministerium , samulatus , cultura . exclude the servant at all from the charge of this precept .

Fourthly , besides all this , how is your doctrine built on the words of this Commandement ; the Law saith , Thou and thy servant shall doe no worke ; you say , it onely saith , Thou shalt not command thy servant to worke . Againe , take your saying , the Law bindeth the Master from commanding , and will this follow , therefore it binds the servant to obey his master , if he should be so wicked as to command what God prohibits him . This is a plaine non-sequitur , and can not hold together by all the Geometry in the World , nor can any Carpenter make this joyne , but such loose reasonings hold best for them that would goe in a broad way . Now weaken these following arguments if you can .

Fifthly , hee that is circumcised is bound to keepe the whole Law , and none is bound by your owne confession , but he to whom the Law is given : the Iewish servant then , being circumcised , was bound to keepe this Law as given to him . The circumcised , saith the Apostle , is a debtor to doe the whole Law f f Gal. 5. 3. .

Sixthly , he that wrought on the Sabbath being a stranger , was not fit for communion and ordinary conversing with the Iewes , as appeareth by the words of the Commandement , that charged the stranger within the gate to rest that day , and by the practice of Nehemiah , that drave such from within and without the Citie Ierusalem , and by a like instance of leaven at the Feast of the Passeover , and of unleavened bread . For if the stranger that sojourned onely , and was not borne in the Land , did this while eate that which was leavened , he was to be cut off from the Congregation of Israel g g Exod. 12. 19. See Junius on the place . . Now shall the servant be left to the subjection to that command , that makes him unfit for communion with the people of God ? God forbid . Yet thus would you provide for servants , and be such a sinner against their soules .

Seventhly , how much better might you have tuned to Lyra's Harpe , than to runne a new straine ; he saith thus h h Non loquitur de adultis , qui jam sciebant legem Sabbati , quia prohibiti sunt simul cum parentibus : sed hoc additur propueris ignorantibus legem , qui non debebant permitti dparentibus aliquid operari in diem Sabbati . Lyra. , he speaketh not of those of ripe age , which did now know the Law of the Sabbath , because they are forbidden together with their parents : but this is added for childrens sake , that knew not the Law , which ought not to bee permitted to doe any workes on the Sabbath day . This interpretation hee had from Rabbi Solomon . I doe not say , it is the truth of the place , but this I say , you have neither truth nor patron for your abortive opinion .

Let all Christians be warned how they receive every one that pretends Scripture ; all Heretikes were such , according to that of Irenaeu● , they were evill Expositors of things well spoken i i Pravi expositores probè dictorum . Iraeneus l. 1. advers. Haeres . in prooem . : Satan laid his most dangerous assaults against Christ , and would perswade them by Scripture too . Behold here one professing to stay within the compasse of the Word , and by a futilous distinction of of , and to , erres from the A. B. C. Such words fiet like a Canker or Gangreene k k 2 Tim. 2. 17 , 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . .

It shall be your wisedome , not to serve God by distinctions , and to learne Divinitie of your Teachers , and not Divisions of Sophisters .

CHAP. II. Breerwood . Pag. 5. 6.

FOr the better clearing of which point , let me aske you a question or two of other Commandements , that for their forme are paralell to this , and whereof you have no prejudice . God commanded the Israelites , that no stranger should eate of the Paschall Lambe : againe , that no Ammonite nor Moabite should enter into the Congregation of the Lord to the tenth generation . Good Sir tell me , did the Stranger sinne if he eat of the Passeover being supposed invited ? or did the Ammonites and Moabites sinne if they came into the Congregation being admitted ? Did the Stranger , I say , and the Ammonites and the Moabites in these cases sinne , of whom the Commandements were given , or the Israelites to whom the Commandements were given touching them : no , but it is clearely the Lords meaning , that the Israelites should not admit of any Gentile to the participation of the Passeover , nor receive the Ammonites and Moabites into the Congregation of the Lord .

Answer .

First , I reply , these Commandements are not paralell , and so your ground faileth : these Commandements ; I say , this , Thy servant shall doe no manner of worke ; and this , No stranger shall eate of the Passeover . In the first , you acknowledge the masters worke is forbidden to the master , whether done by himselfe or by his servant . In the latter , the Passeover forbidden to the stranger , is enjoyned to the Iew. The Iew must eate the Passeover , the Iew must not admit the stranger to eate , but the master must not worke , and must not admit his servant to worke . The thing prohibited , viz. to doe servile worke on the Sabbath , is sinfull in it selfe , but the eating of the Passeover ( which is the thing forbidden the stranger ) was the speciall worship of God , his ordinance and service , required of the Iew. Now this makes a wide difference in the sense of those precepts that sound alike : for where the thing is evill it cannot but be evill who ever doth it , that is capable of the divine precept , as the servant is ; for he is a reasonable creature , and was a Iew : but where the thing it selfe is holy , it becomes evill onely to him that prophaneth and defileth it .

The Iew is made the observer of the Passeover , and the preserver of it from the strangers observation , but here the master and servant are both made observers of the command of ceasing from work , and the master is to preserve it to the servants observation .

Besides , where the words runne in the same forme , the precepts are not presently paralell , or the prohibitions : for to make them so , the parties commanded must stand alike capable of the Law , or uncapable . Wee 'le not goe farre for instance ; the words in this precept are every way for forme of words paralell , Thy sonne shall doe no manner of worke , the stranger within thy gate shall doe no manner of worke ; yet the forme of the precept is not the same because the sonne of the Iew stood otherwise obliged to the Sabbath , as your selfe doe yeeld , pag. 25. than the stranger . And to put it beyond all exception , these for forme of words are paralell , Thy sonne shall doe no worke , Thy cattell shall doe no worke ; yet the precept is not paralell , because the sonne is capable of Gods Law to obey it properly● , and the Soli homines capaces sunt propriae legit . Zuarez . de leg . l. 1. c. 6. cattell are not . There is a difference betweene the forme of precepts , and the forme of words , in which precepts are signified . The forme of the precept must partly bee gathered from the subjects , to which they have reference , and as they are capable , or lesse capable of law , so the precepts to be understood : for the Law in its owne nature carrieth a certaine respect and disposition to them , on whom it is imposed m m Lex essential●●er quandam habitudinem ad eos dic●● , quibut imponitur . Zuarez . l. 1. ca. 6. de leg . . Now for the Law of the Passeover , the stranger was not so capable of it , as being not under the Law ; but the servant being a Iew , is alike capable of the Law of the fourth Commandement as is his Master , because equally under the Law . What the Law speaketh , it speaketh to them who are under the Law n n Rom. 3. 19. , saith the Apostle .

Secondly , I affirme , that the strangers , Moabites and Ammonites , did sinne in thus doing , though invited or admitted , they prophaned holy things , as Balthazar did the Bowles of the Temple o o Dan. 5. ● . . Now the Iewes sinfull invitation cannot take away their prophanation . It is all one as if a Pagan living among us , that refused our Religion , and were not baptized , should yet come and eate of the Bread of the Lord , though some Minister for some by respect should be supposed to invite him . There were among the Iewes strangers that kept house , and had servants , that yet were no Proselytes , but onely strangers within the gates ; these sinned against this precept , if they would kill the Passeover and eate it , although the sewes should through remissenesse suffer it . Further , that a stranger may sinne against a precept given of him , is cleare by that precept in vers. 48. of chap. 12. of Exodus , Let all his males be circumcised , and then let him keepe the Passeover . The commandement is given expressely to the Israelites of the stranger , and yet if that stranger should out of Zipporah's tendernesse hide or spare a male , and so eate , all the Iewes held that he sinned against this precept given of him p p Maimony in Korb . Pesach . c. 5. 5. 5. . It is evident also by the penaltie laid on the stranger , with whom leavened bread was found and eaten on the Feast of unleavened bread , hee was to be cut off from the Congregation of Israel ( for punishment is to bee inflicted onely upon transgressors ) and yet the Commandement of keeping the Feast of unleavened bread was given to the Iewes onely in any fonne of words that we find vers. 15 , 17.

Thirdly , and for your instances , I have yet further to except against them , as they are alleaged by you .

This precept , No stranger shall eate thereof q q Exod. 12. 43. , hath been understood to bind the stranger there mentioned , aswell as the Iew ▪ for the Chaldee Paraphrast renders it thus ; No sonne of Israel that is Apostate , shall eate of it : Now the Apostate Israelite sinned if hee ate , aswell as the Iew that invited him to eate , the persons that were uncleane legally at the day of the Passeover sinned , if they kept it at that season , though the Governours tooke no notice of it , or would permit it . Numb. 9. 6 , 7 , 10 , 11.

And for the Moabite and Ammonite r r Deut. 23. 3. it is cleare , that it is spoken of them converted , & made Proselytes , who stood therefore bound to keepe the whole Law , as being circumcised : for the Law speaketh of a temporall punishment to be inflicted on them to the tenth generation after their conversion ; the one hundred generation of them remaining Heathen had been still farre from admission . These then did breake this command of God , aswell as the Iewes that admitted them , though the command in your opinion bee given but of them , and it is also in part true . And that they did breake this precept , appeares also by the example of the burst , and of the bastard s s Deut. 23. 1 , 2. , the commandements are given in the same forme , given of them to the Governours , yet bound them of whom given : For God by his prohibition makes them uncapable of such an honour and priviledge , if they should rush upon holy things when hee hath interdicted them , their prophanenesse and contempt were great . I retort therefore your instances thus : The strangers , Moabites and Ammonites forbidden these holy things , though the precept were of them chiefly , and to the Iewes principally touching them , did prophane them , transgresse the Law , and did proudly rush upon things peculiar , if they meddled therewith : therefore much more the servant , though the precept bee of him chiefly , and to his master principally concerning him , if hee worke on the Sabbath , prophanes it , transgresseth the Law , and proudly rusheth upon the priviledged and peculiar time enclosed by the Lord of time himselfe . It is clearely the Lords intent , that the master should not suffer , nor charge his servant to worke this day ; and as clearely the Lords meaning , that the servant should not doe his masters worke that day which is the Lords , and not his masters day .

CHAP. III. Breerwood . Pag. 6.

LEt me aske you one question more , of a case that hath fallen in my remembrance : A precept comes out from the Prince ; That every Cittizen in London shall on such a day keepe his servants within doores and not suffer them to goe abroad . If notwithstanding that precept , some master sends forth his servant about his businesse , doth the servant transgresse the Princes commandement by obeying his masters : Or ought he by pretence of that precept to disobey his master and neglect his charge ? It is plaine he doth * * Here the sense carrieth that you must reade , be doth not the former ; that is , he doth not transgresse the Princes commandement , or else the force of this instance is lost : correct it thus then , though the Errata have not seene it . the former , and therefore he ought not to doe the latter . For the commandement was given to his master not to him , and the purpose of it was to restraine his master from commanding such service , and not to restraine the servant from obeying his master if it were commanded : there it is apparent that the obligations of commandements , pertaineth to them to whom they are prescribed as rules , and not to them of whom onely ( as being the matter of the precept ) they are prescribed .

Answer .

First , this agreeth not with that in the commandement ; for the Lord saith not thus , Thou shalt not suffer thy servant to work ; but thus , Thy servant shall not work . If the Princes command were this ; Thy servant shall doe no worke of thine , that he may attend on me in my house , and on my worke without avocations and disturbance , did not the servant transgresse the Princes charge , if he forsooke the Prince , and obeyed his master ? or would his masters command excuse him in doing that which was against the Princes command , or in neglecting the Princes service ? Sure this doctrine of yours would leave Princes persons , kingdomes , and necessities dayes thou shalt labour , is likewise of indulgence : for the Iewes in keeping the dayes of Purim-festivals sinned not . Yea , sometimes that commeth under the forme of a command in words , which is onely spoken by concession , when yet the thing so granted is not allowed or approved for good , as when the Apostle saith , Be angry , but sin not e e Ephes. 4. 26. . Be angry , is in words of precept , yet spoken onely by concession , and yet no way alloweth the anger he speaketh of : for that he speaketh not of a laudable anger is evident , when it followeth , let not the Sunne goe downe upon your wrath . How needfull is it that we understand this thing distinctly , lest we be deceived with the shew of a command ? To returne then , that learned Scotchman , Camero , giveth us this excellent rule , whereby to know a precept that is of indulgence , or of Empire and Lawlike charge , as I may say truly ; Whatsoever , saith he f f Sanè quicquid Deus prescribit quod non simplicitèr benesicii , sed officii rationem habet , idest d Dei imperio : itaque in distinguendis iis quae mandatorum formâ concipiuntur in Scripturâ , id semper ob oculos habendum est , pertineantur res prescriptae ad officium , an verò ad beneficium & privilegium simplicitèr : quod si occurrat in mandato officii ratio , non est profectò indulgentia sed imperium . Simplicitèr , inquam , nullum enim exigit officium Deus à creatura quod idem reipsa non sit benesicium , sed benesicium simpliciter Domino in quo nalla se ostendit ratio officii erga Deum . Joh. Camero ●om. 1. prelect . ad Mat. cap. 18. vers. 15. pag. 15. , God doth prescribe which hath not the reason and nature of a benefit simply , but of a duty and office , that is from the Empire of God . And afterwards explaining himselfe , he addeth ; I say simply a benefit ; for God requires no duty of his creature which is not in the thing it selfe a benefit , but that is simply a benefit in which no nature of a duty towards God doth shew it selfe . Now follow this Rule , and who sees not that this precept , Thy servant shall doe no worke on the Sabbath , hath in it chiefly the nature of office and duty the servant oweth to God as well as the master , even the observation of the Sabbath to God , though in a second place here is a matter of fatherly indulgence , God graciously tendring the servants ( as he doth also the very bruite beast , for whose ease he mercifully provides that day . Now Master Publisher , if you have any mind to put questions , you shall have leave , if you please , to aske as many more .

CHAP. 4. Breerwood . Pag. 7.

NOw that that clause of the Commandement touching servants was not given to the sevants themselves , but to their masters , in whose power and disposition they are , the text and tenour of the commandement doth clearly import ; for marke it well and answere me ; to whom is this speech directed ? Neither thy sonne nor thy daughter , shall doe any worke on the Sabaoth day : is it not to the Parents ? For can this manner of speech ( thy sonne , thy daughter ) be rightly directed to any other than the parent , and is not by the same reason the clause that next followeth , ( neither shall thy man servant nor thy maid-servant doe any worke on the Sabaoth day ) directed to the Masters of such servants ? Seeing that phrase of speech ( thy man-servant , thy maidservant ) cannot rightly bee used to any other ? It is therefore as cleare as the Sunne , even to meane understandings , ( if they will give but meane attendance , to the tenour of Gods commandements , rather than the fond interpretations and depravations of men ) that that clause of the commandement touching servants cessation from working on the Sabaoth , is not given to servants themselves , but to their masters concerning them .

Answer .

First , this proofe is sufficiently overthrowne by all the former arguments , yet I adde : This precept is directed to the parents restraining the use of their power to interrupt , and injoyning the use of their power to preserve the sanctification of the day ; and to the sonne and daughter also not to worke at the houshold worke : for , saith God g g Levit. 23. 3. , The seventh day is the Sabbath of rest , and holy convocation ; yee shall doe no worke therein ; it is the Sabbath of the Lord in all your dwellings . Who are these charged in the word , yee ? Who , but yee that stand bound to come to the holy convocations ; yee that constitute families ; therefore yee children as well as yee parents .

Secondly , and to free all that subscribe to this truth from feare of so much as any private interpretation , and to cast it bee commanded nor intreated ( licence would serve their turne ) but to the masters whose desire of gaine by the servants labour might stand betwixt the Sabaoth and the servants rest : and to make an end with the Text , with the last words of it : what is it , that the Lord for these reasons commanded ? was it barely to keepe and observe the Sabaoth , as it is in the vulgar English , Latine and Greeke translations ? No they are all short , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , to make a day of rest . Deut. 5. 15. Now to make it to bee so , importeth not onely to observe it himselfe , but to cause others also to observe it , which is evidently the property of masters and governours : wherefore seeing both the commandement touching servants rest from labour on the Sabaoth day , and reasons added by Moses to perswade that point , ( and draw their mindes to obsequiousnesse ) are evidently directed to the Masters , and not ( neither of both ) to the servants themselves , I take it out of all question as cleare as the Sunshine at midday , that if servants by their masters command doe any worke on the Sabaoth the sinne is not theirs , who as touching their bodily labour are meerely subject to their Masters power , but it is their masters sinne . For their sinne it is that transgresse the law : they transgresse the law , who are obliged by it : they are obliged by it , to whom it was given and imposed , and given it was as I have plentifully proved onely to Masters .

Answer .

First , your first way of confirming your exposition was by instance ; then you goe on to proofes from texts , whereof the first taken out of the commandement was taken off in the former Chapter : this is your second proofe built on the text in Deu. 5. And here because you flaunt it out in many words , and in many of them glance at things as if they made to your purpose , besides the maine of your argument , I thus reply , first , to your reason drawne from the text : secondly , to some chiefe passages in the venting of it .

The substance of the reasoning is this in briefe : Moses applyeth the precept of servants rest , to the masters that were slaves in Egypt , but now ransomed and set in the estate of freemen , that they should allow their servants rest , and make the Sabbath a resting day , therefore the commandement ( thou shalt not doe any worke ) is given onely to the masters . It is applyed to the masters , therefore given to them , were a right consequence : but therefore to them onely , is fallacious , for more is in the consequent , than was in the Antecedent : and if you put the word ( only ) into the Antecedent , then both the propositions are false : For in Levit. 19. 3. as above was specified , Moses applyeth it to children . And the argument is yet unsolid , for it stands thus , Moses applieth it in his expositions onely to masters , therefore it was given onely to masters : for applications are according to severall occasions , but not alwaies extended to the utmost breadth of the precept , and yet in all this Moses fidelitie no way impeached , inasmuch as he faithfully applieth where it most needeth as occasion serveth ( keeping the bounds of truth . These consequents from this place as you expound it , may be gathered ; therefore that reason binds not servants , or this , therefore the master sinnes most ungratefully that will disturbe his servants rest : or this , therefore it is given chiefly to the masters , as those that must not onely keepe , but make a Sabbath ; all which wee yeeld : but the mind that once is big of a new fancy , maketh all that it feedeth upon , nourish that fancy .

Secondly , the truth is , the Lord by Moses pleades in those words , the reason of the right that hee hath to command thy servant rest , who is his freeman by vertue of that redemption ; the servant as well as the master called into the liberty of his holy people , as appeareth in the Preface to the Decalogue , Exod. 20. and in Exod. 19. 4 , 5 , 6. bond and free indifferently entertained into the priviledge and honour of the Covenant , and into the band of it : and the reason the master hath both to obey , and yeeld up his servant for that day to Gods commanding and appointing , and also to use his authoritie for God , in seeing that his servant keepe the Sabbath : but in other respects both master and servant to rejoyce alike in the great worke of their redemption .

Thirdly , but let us examine more narrowly some of the speciall passages .

Moses addeth in vers. 14. that thy manservant and maid-servant may rest as well as thou ; it is to this ( Thou ) therefore to whom this charge is directed , &c. ] Which ( thou ? ) that in those words , thou and thy sonne . That makes nothing to the exemption of the servant , as thy servant from the obligation of the first thou , which is this , thou shalt doe no manner of worke : for thy servant is one contained under this thou , as well as thou art that art the master . Or if it bee meant of this first thou , that were absonant from the very context . It being meant of the latter thou , we must ask what you meane when you say , it is to this thou to whom this charge is directed . Mean you by charge , the charge to make the servants rest ? That you say afterwards were needlesse , they need but licence , and neither command nor intreat . Or meane you the charge to give them leave to rest ? nay , that is against your owne reading , the master is to make a day of rest , and your owne interpretation , to make it to be so , importeth not onely to observe it himselfe , but to cause others also to observe it . Or by charge , meane you the command , Thy servant shall doe manner of worke ; and this is directed to this thou ; namely , the master of the servant ? Well , bee it so : And what will follow thence ? Why surely this ; Thou master must know that God commands thy servant to rest , and thee to make him keepe the Sabbath day : but not this ; Thou art commanded to rest , but thy servant is not commanded to rest , but may worke if thou biddest him , the sinne and perill is thine only . What new Divinitie and Logick is this ? We see then , here is some motion in , but no promotion of your cause . Nay , because the command is given that the servant may rest as well as the master , and that all might be free to attend on Gods service that day alike ; therefore it cannot be that the servant should remaine bound to the commands of the master for servile worke on that day . For as master Calvin well observes , i i Calvin in quartum praeceptum . Tenendum est , propriè spectatum fuisse unum Dei cultum ? Scimus enim totum Abrahae genus sic fuisse Deo sacrum , ut serviessent quaedam accessio , unde & circumcisio illis communis fuit . We must hold this , that the alone worship of God was properly looked unto : but wee know ( saith hee ) the whole off-spring of Abraham was so sacred to God , that this that they were servants was a certaine accession , whence also circumcision was common to them all .

If the commandement of rest had been directly and immediately given to servants . ] Doth your owne conscience know and force out this acknowledgement , that it is given to them , though not directly and immediately ?

Would not servants overset & wearied with six daies toile , be of themselves glad to rest on the seventh ] These interrogations are brought in , to set on the proofe , that the commandement of rest was not given at all to servants : but how ill they conclude , may bee seene by these certaine truths . That the servant ( if not religious , which God lookes not to find , but by his word to make us such ) ▪ had rather oft times worke for his master , than bee imployed in the duties of sanctification for a part , much more for all the day : for they are more irkesome to flesh and blood , than handy worke . True , that question might take more place , if it were rest alone that were aymed at , and not rest for an higher end . That the master ( if covetous and prophane ) will not stand upon pleasing or displeasing God , in requiring such unlawfull worke , but respect his gaine more than all , and to the utmost call for the servants worke that day , when the servant in the Court of God and man can have no redresse ; yea out of irreligious petulancy he will most exact worke then . Againe , that the toyled servant will be oft ready to worke for himselfe , as in mending his clothes , or the like ; now the master is charged to remember the condition of his slavery , that hee may not dare to overset his s●rvant with worke in the sixe dayes , but every way make a Sabbath day .

Hath it any other but to declare , &c. ] Yes , it declares Gods just title over their servants to command them that day , and their unequall and wicked carriage , if they should offer to plead their covenant to evert Gods covenant .

Which reason could not bee intended , nor directed to them that still remained in servitude ] No : not at all intended , nor could be . This redemption prooved them Gods servants , and not theirs , nor any mans to use them as slaves to use them as servants on the Sabbaths : as we read in Levit. 25. vers. 39 , 41 42. Thou shalt not compell him to serve as a bond-servant , he shall returne in the yeere of Iubile , for they are my servants which I brought out of the Land of Egypt , And in vers. 53. 55. The stranger ( meaning to whom the poore Iew was sold ) shall not rule with rigour over him , he shall goe out in the yeere of Iubile ; for unto me the children of Israel are servants ; they are my servants whom I brought forth out of the Land of Egypt . I am the Lord your God . Here the servant saw that God put no difference betweene bond and free , and that the Sabbath made master and servant equall in respect of freedome for attendance on God . k k Cessati●nem indixit , ut fulgeret ubique Sabbathi Sanctitas , at que ita ad ejus observantiam terrae conspectu magis animarentur filii Israël . Calvin . com . in 4. praeceptum . in Lev. c. 25. Those Sabbaths of yeeres had all respect to engrave on them the respect of this Sabbath . Heere no slavery ( but liberty for Gods service , which is perfect freedome , ) may passe upon the redeemed : and therefore their servitude did not make the Redemption void to them . But such an Expositor as you are , would leave them slaves , because servants , and slaves without intermission , even on the Lords Sabbath ; to drudgerie , and not the Lords servants , when yet they were the Redeemed of the Lord equally as their masters were . Thus you derogate from the breadth of the commandement , and the reasons , and clip the wings of Scripture , while you take that precept to belong onely to masters , and the master enjoyed no further than to make a rest for his servant , when the text saith , Hee shall make a Sabbath day . And the whole reason applied to the Sabbaths rest for servants sounds no lesse than this , Remember when thou wast in Egypt the Egyptians made thee a slave , and mard the Sabbath day ; now I have set thee free thou shalt free thy servant that day , and make the Sabbath day .

Moses reasons are evidently directed to the masters , not to the servants ; therefore the servant working at the masters command sinneth not . ] What reasoning is this ; the master is by arguments pe●swaded to make a day of rest , & therefore the servant must worke if the master bid him : or therefore hee is not commanded to make a holy rest to his servant .

Who as touching bodily labour are meerely subject to their masters power . ] This meerely in this place must needes exclude Gods power over the servant , that he may not lawfully command him in any thing that respects the use of bodily labour , but onely his master : which wicked ground laid , it will follow that the Lord may not command the master to let his servant rest , but onely intreat or perswade , but the Lord speakes pro imperio as a Lord and Emperor , thy servant shall rest . This meerely takes in all time , so that the master may require their worke , and not allow them any time for solemne worship ; now it is certaine that no man hath power to sell himselfe to any in such a manner , no more than he hath to sell himselfe from God and to the divell ; for take away time from solemne worship , and that falls to the ground , nothing can bee done in an instant ; take away solemne worship and you are without God , Ier. 10. 25 ▪ and without him , under the power of Satan , Act. 26. 18. This meerely in a word taketh away all bounds , & maketh the servants bondage and the masters power infinite . Now Plato saith well , l l Servitus & libertas infinita nullisque cancellis circumscripta , summum est malum , quod si modo quodammodo definiatur , summum bonum . Optimo illa modo constat servitus , quae Deo paret . Plat. tom . 3. Epist. 8. Servitude and liberty that is infinite and circumscribed with nolimitte , is the chiefest evill : but if some way it be defined by measure , it is a chief good , that servitude stands in the best forme , which obeyeth God . And Doct. Ames . m m Ames . de conscientia , lib. 5. c. 23. worthily in his Cases of Conscience , it is the generall office of masters , neither to exercise nor to imagine it is permitted them , any absolute empire over their servants ; but a limited dominion : the account whereof they must render to God as the common master of themselves and their servants , Ephes. 6. 9. Col. 4. 1.

CHAP. VI. Breerwood . Pag 11.

OR if notwithstanding all these evidences , you will still contend that the prohibition touching bodily labour on the Sabaoth is directly imposed on the servants themselves , see whether you bring not the Oxe and the Asse and other cattle also under the obligation of this commandement , whose worke is immediatly after that of servants prohibited , and precisely under the same forme of words , whose labours yet on the Sabaoth I hope you will not say to be in them sins and transgressions of Gods law ?

Answer .

First , No , we doe not ; it is imposed on servants , yet not on oxe or asse : for the servant is forbidden labour , because hee can labour without thee , and so hee is capable properly of commandement to rest ; but the Oxe is not forbidden labour , but to bee laboured and wrought ; for hee cannot worke without thee , and is not capable of the commandement . The servant is therefore forbidden labour even in his masters worke , that hee might bee vacant to holy duties , n n Otio non otioso . Zanch. in 4. praecep . not so the Oxe . The servant is forbidden to bee wrought by his master , because now hee must acknowledge another master , in whose service he is this day commanded to worke ; with whom there is no respect of persons ; and this end , the servants obedience to his masters unlawfull commandement of worke that day , would crosse ; no man can serve two masters . Moreover , doth God take care for Oxen ? No doubt it was written for the servants sake , that he might not attend to guide the Oxes labour , and that mercy due to the Oxe might call for more to man , Zanchy is expresse , that the commandement was given to the servant , hee saith ; o o Neminem vult excludi a sanctificatione Sabbati : quia tam servi , quam domini : tam silii , quàm parentes , tam advenae , quám indigenae obstricti Deo sunt , natique ●d ej●s cultum . De jumentis alia est ratio : non enim jubentur qui●scere à laboribus , ut possint vacare cultui divino sicut homines . Id. ibid. God would have no man excluded from the sanctification of the Sabbath , because aswell servants as masters , sonnes as parents , strangers as home-borne , are bound to God , and borne to his worship , touching beasts there is another reason , &c.

Secondly , the Oxe is forbidden to bee wrought , that they might have no snare to draw them to worke : and may a servant worke at his masters command ? how great a snare would this bee to the master ; who naturally ( and such a master as will require his servant to worke on that day , is not far from his pure naturals ) loveth profit more than his soule ; and feares a penny losse , where he thinks it might bee gained , more than the breach of a precept that God threatens with the curse and hell ? Hee will bee ready not onely to say with Rebecca , p p Gen. 27. 13. On me be the curse , my sonne , only doe as Ibid ; but in another tone ; Sirrah , the sinne and curse is mine ; go you about your worke , you shall not answer for my faults ; how comes on you this new religion now ? therefore I conclude against you thus , he that forbade the strangers worke , and the cattels , that all examples and occasions might be remooved that might entise to evill , it cannot bee that hee would leave sonne , daughter , man and maid in the family free to the master , that they should , and must obey him in his unlawfull commands .

Thirdly , and to requite you out of the Text. In the same forme of words that the Oxe and Asse is prohibited , the stranger within the gate of another , is also forbidden work , and is it not given to the stranger q q It is partly understood of the strangers within the Covenant , those ( saith Zanchy ) without controversie were commanded so to sanctifie the Sabbath even as other Iewes . Zanch. in ● praecep . aswell as of ? yet I hope you wil not say it is given to the oxe . If you say it is not given to the stranger ; I vrge you thus : The stranger is there meant partly of the stranger , which being a Iew , is with thee for the time as a guest , r r Dr. Williams of the Church , l. 2 c. 8. and can this ( that he is a guest ) free him from the bond of this Law ; or if the Iew within whose gate he is , should require him to worke , is he excused , because hee is within his gate , as you say the servant is ? Againe , s s Adiger● quisque paterfamilias potest & debet suos do nesticos a● externum cultum : cur non etiam magistratus suos subditos ? Non enim a●t , memento ut sanctifices , monebis autem ▪ sil●●m , sed memento ut sanctifices & ut alii tui sanctificent . Zanch. in 4. praeceptum . the Governour is commanded to compell those within his gate to keepe the rest , and to punish refractory : Will God authorise any to punish those that doe not offend ? and those doe not offend , you say , to whom the Law is not given : those do not offend that can no more transgresse a command , than the Oxe or Asse . Furthermore , Zanchy saith expresly , that though upon the Sabbath , the heathen which did not agree with the Iewes in the true religion , did not come to their assemblies to be partakers of the sacrifices , and to the performance of other parts of Gods service , which pertained to the sanctification of the Sabbath ; yet they were commanded to rest upon that day , aswell as the homeborne Iewes : t t Iubebantur feriari eo die , quemadmodum & Iudaei indigenae . and he giveth one reason of this command , which concerneth the strangers themselves , namely , that they might after some sort bee trained up in the knowledge of the Law of God u u Isti jubebantur non simplicitèr quiescere : sed quiescere ut & ipsi suo modo Sabbatum sanctificare possent . Id. ibid. .

Fourthly , therefore you must know , that the same forme of words make not the like bond and obligation in a precept ; nor the precept the same : For besides all that I have said before in chap. 2. 3. The end not only differenceth the precept and proveth it a precept , or a priviledge , as here the end of the Oxes rest , as respecting the Oxe , is meerely rest ; but of the servants , chiefely holinesse , which labour servile wholly thwarteth ; but also the end giveth the precept its modification : for the end of the prohibition of the servants labor , being the sanctification of the day , the servant is hereby bound to rest and apply himselfe to holinesse and the master not only not to worke him , or to admonish him to sanctifie the day , but to compell him to the outward worship .

CHAP. VII . Breerwood . Pag. 11.

BVt as the labour of the beast is the sinne and transgresse of the Master , to whom the commandement of the beasts resting from labour was given , so is the labour of the servant also , which by the masters commandment he executed on that day ( as being , touching bodily service , incident to mankind in like degree of subjection ) the masters sinne , and not the servants .

Answer .

First , heere you deliver your Doctrine and your reason . Your Doctrine is this :

The labour of the servant on the Sabbath done at his masters command is no more the servants sinne , than the labor of the Oxe is the Oxes sinne . This beastly prophane opinion deserves rather stripes than arguments : yet in a word or two :

The labour of the Oxe doth not violate the commandement of the Sabbath , but you acknowledge , the worke of the servant doth , when in the words of the next page ( pag. 12. ) you say thus of the servants worke this day , ( the act indeed , wherewith the commandement of the Sabbath is violated , is the servants . )

The Law of nature it selfe requireth in general of all men , the sanctification of times no lesse than of places , persons , and things unto Gods honor : for which cause God exacts some parts of times by way of perpetuall homage , never to bee dispensed withall , nor remitted . Of this kind among the Iewes was the Sabbath day , the chiefe & generall festivall . Now Nature hath taught the Heathen , and God the Iewes , and Christ us ( saith worthy x x Hooker Eccles. pol. l. 5. sect. 70. Hooker . ) First , that festivall solemnities are a part of the publike exercise of Religion ; secondly , that praise , liberality and rest are as naturall elements , whereof solemnities consist . The labor of the servant , though injoyned by his master , on this day violates the rest and so the sanctification of that time , indispensable , irremissable to any man who oweth it by way of perpetuall Homage unto God , by the obligation of the Law of Nature . For ordinary labour with festivall services to God can neither easily concurre , because painfulnesse and joy are opposite , nor decently , because while the mind hath just occasion to make her abode in the house of gladnesse , the weed of ordinary toyle and travell becommeth her not . Thus learned y y Id. ibid. Hooker againe . Now can the masters command dissolve the eternall Law , and the servant filching holy time be found lesse sinfull than one prophane and sacrilegious ? But what kin betweene Oxen , Asses , and the everlasting Covenant and Holy times ? Let them to their stalles , and servants as Christs freemen to the assemblies in the beauty of holinesse , as they will answer it to the God of Nature , the eternall Lawgiver .

When the servant hath no more soule than the oxe , nor holinesse and attendance on Gods worship required more of him , than of the oxe ; nor the Sabbath made for man , but for the oxe , then shall the servants and oxes labour that day be alike faultlesse in either of them z z Servants being created , red●emed and sanctified , are as highly indebted to the worship of God as their masters . Greenham of the Sabbath , pag. 163. . This of your Doctrine , which brings to my mind that of Hagur a a Prov. 30 2 , 3. , which I wish might bee the confession of every one that hath been infected with this dotage : Surely I am more bruitish than any man , and have not the understanding of a man : I neither learned wisedome , nor have the knowledge of the Holy .

Secondly , your reason is this :

That the servant as touching bodily service incident to mankind , is in like degree of subjection to his master , as is the oxe and asse .

This is abhorring to Christian , to naturall eares : no slave is so the masters .

It fights with that Rule ; Whatsoever yee would that men should doe unto you , even so doe yee to them b b Matth. 7. 12. , Mat. 7. 12. A perfect voluntary servitude betweene Christian and Christian can scarce be lawfull to be exercised on the masters part , saith Amesius c c Ames . de consci . l. 5. cap. 23. parag. 2. . Yet this placeth not man in the condition of a beast for subjection .

It fights with that humanitie and lenitie which masters owe to their servants , with whom they may not deale imperiously as with their cattell . Ephes. 6. 9.

It fights with that restraint given to servants to obey their masters in the Lord , which cannot bee applied to beasts .

It fights with that liberty the servant hath , in things unmeet and inexpedient , though lawfull , humbly to use all meanes to prevent and avoide the commandement of that nature .

It fights with that liberty the servant hath humbly to contend with his master d d Iob 31. 13 , 14. .

It fights with that common honour both master and servant are equally estated in by creation e e Vers. 15. ; Did not hee that made the master in the wombe , make him ? And did not one fashion them in the wombe ?

It fights with the eternall Law in the fifth Commandement , in which the master of the servant is required , that he be to his servant in his manners a brother , in his office a father f f 2 King 5. 13. , things incompatible to bruite beasts and man . Command . 5. 2 King . 5.

Thirdly , and howsoever the condition of a slave was harder than that of an ordinary servant , or one hired , yet our question hath been all this while of Iewish servants , and so of Christian servants ; now the Iew in service might not bee used as a slave or bond-servant , but as an hired servant , as in Levit. 25. 39 , 40.

The Iew that was a servant , was still a brother in Religion , and so to be used in his service and labour ; not so the oxe .

Fourthly , for the duty of subjects to their superiours , to cleare the whole matter , these grounds I lay downe :

First , subjects are bound to obey their superiours onely in those things in which themselves are subjected to their superiors , & in which the superiors themselves , are not contrary respect guiltinesse hath somewhat of good in it , and is of God : and in this regard God can separate guilt from sinne : But partly it followeth sinne as that which floweth from out of sinne , and is the desert and merit of punishment , and so it participates of the nature of sinne , and is quid vitiosum , a thing vitious : and in this respect it cannot bee separated from sinne . This double consideration of guiltinesse is intimated in Rom. 1. 32. We know the judgement of God , that they which commit such things , are worthy of death . This is the nature of guiltinesse , but the forme of sinne can no way bee separated from sinne ; and yet the sinne be sinne : that were a contradiction . The forme of sinne is in no respect good , that were likewise a contradiction .

Thirdly , besides this , you say first ; there are two things in every sinne , the act and guilt , as the matter and forme ; yet in the same breath you tell of three things in every sin , the Act , the Anomy or unlawfulnesse , and the Guilt .

This for the application of your Schoole-termes .

Fourthly , hence , you say , it appeareth manifestly , that his is the guiltinesse , whose the transgression is , and his the transgression to whom the law was prescribed as a Rule , and that is the masters , &c. what coherence is here ? because guiltinesse is , in your stile , the forme of sinne , therefore his is the guiltinesse whose is the transgression . Is guiltinesse and transgression all one , and is not transgression the forme of sinne ? This is then in your owne sense , as much as to say , his is the sinne , whose is the sinne . A faire conclusion , but no marvaile you were thus puzled here , for your reasoning should thus have runne from your owne grounds : The Act wherewith the commandement of the Sabbath is violated is the servants , therefore the guilt is the servants ; for whoso violates the Law , hee is guilty ; and thus not only the master that commands the worke , but the servant that doth the work , violating the command of God , is guilty .

What followeth in this section of yours , hath been partly answered already , and followeth to bee answered below in its more proper place .

CHAP. IX . Breerwood . Pag. 12 , 13.

But you will reply perhaps that the comandement touching servants rest on the Sabaoth , is given to their Masters indeede , but not only to them , but to their servants also . No such matter ; for if it be ; let that appeare and set downe the clause wherein it is manifestly expressed or necessarily implied , that servants are forbidden all labour on the Sabaoth day , as servants I say touching matter of service or labour imposed on them by their Masters , for that in those workes which servants doe on the Sabaoth day of themselves and not as proceeding from their Masters injunction , but from their owne election , it is no question but they transgresse the commandement : but those workes they doe not as servants , that is , at anothers command ; but as in the condition of their service or favour of their Masters they retaine some degree of liberty , and have some disposition of themselves permitted unto them , so in that respect fall into the clause of free men , viz. the first clause of the commandement , Thou shalt doe no worke ; but to servants as servants ( in case they bee commanded to worke ) which is our question , there is no clause of the commandement imposed .

Answer .

First , this indeed is our just exception against your doctrine , that the commandement , though given chiefely to masters in those words of specification , authorising and appointing them not onely to cease their labour by themselves , or any under them , but to cause them to cease , and to cause them to sanctifie the day for outward conformity ; yet is given also to , and imposed on sonne and daughter , man and maide : and when you aske for the expresse or implied precept , reaching them as servants , you have the same expressely in that clause , thy servant shall not worke ; and in that other , Thou shalt doe no worke , as hath been hitherto abundantly and unanswerably prooved , and is of plaine light to manifest it selfe . Therefore when you call the first clause of the comandement , thou shalt doe no worke , the clause of freemen ; thereby implying , that the latter is of bondmen , ding the losse of things , according to that in Deut. 22. Thou shalt bring home thy brothers erring oxe ; and therefore a corporall worke , pertaining to preserve the health of ones owne body , doth not violate the Sabbath ; as to eate , and such like , whereby the health of the body is preserved . So the Iewes fought , Macchab. 2. Elias travelled fleeing from Iezabel ; and the Disciples pluckt the eares of Corne on the Sabbath , &c.

This Schooleman saith , that the bodily workes whereby man serveth man , of all other bodily labours are forbidden this day , and to the other the servant as well as the freeman is bound freely to apply himselfe . And that these workes of servants doe contrary the observance of the Sabbath , and hinder the application of the man that serves , to divine things .

CHAP. X. Breerwood . Pag. 13 , 14.

WHereby may easily and clearely bee discerned the difference betwixt the equity and wisdome of Almighty God in the constitution of the Law of the Sabaoth , obliging Parents , and Masters and owners , for the children , and servants and cattell that are merely under their powers ; and the rashnesse and iniquity of wretched men interpreting the law as immediatly and directly obliging the children and servants themselves : for ( good Sir ) consider it well , and tell me , whether it be more equall to impose the law of ceasing from worke to the servants themselves , or to their masters in whose power they are ? Servants are not homines juris sut nor operum suorum domini , as Lawyers speake ▪ they are but their masters living instruments 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Aristotle tearmeth them , they have no right or power to dispose of themselves , they cannot play and worke at their owne pleasure ( for this is the condition of freemen , not of servants ) but are meerely and intirely for bodily labour and service under the power and commandement of their masters , and under their power for service onely : in such sort as they can neither justly performe any labour , which their masters forbid , nor omit any which their Masters command , but are under their inforcement , and punishment also if they disobey . This I say is the property and obligation of a servant , and that by the law of nations , which alloweth , and ever hath done , Masters over their servants ( as the law of nature doth Parents over their children ) not only a directive , but a corrective and coactive power : So then I pray you ( tell me ) whether the commandement touching the Sabaoth was not of common reason , rather to be imposed on them which were at liberty , and had power to obey it , than on them which were utterly void and destitute of that power , and liberty ? Whether in such a case it were not more reasonable to enjoyne the masters that they should not command , than injoyne the servants not to obey ? for the poore servants , if their masters command them , could not chuse but worke , the law of nations bound them unto it , which had put them under their masters power , and inforcement : but the masters might forbeare to command , there was no law , that bound them to that , or injoyned them to exact ought of their servants .

Answer .

First , here begin your reasons ; the first whereof is taken from the equitie and wisedome of God : and it stands thus in briefe ; It was more equity and wisedome to impose the commandement on masters for their servants and children , rather than on the children and servants themselves , who are under their masters power and inforcement . Therfore what ? You leave us to gather up the conclusion , for you may bee ashamed indeed of the consequence , which is this ; Therefore it is against Gods wisedome and equitie to impose it on servants and children also : it is more wisedome and equity to doe the one , you say , is it therefore against wisedome and equitie to doe the other also ? If the first be more equall and wise , the second joyned to the first , is of equitie and wisedome , and no rashnesse nor iniquitie , as you lavishly terme it . It is given to masters for their servants , you say , and rightly , is it therefore not intended to oblige servants also ? Wee grant , it is more equity and wisedome to impose it chiefly on masters , that they insnare not the servants , and that they provide that the worship of God and his religion may bee kept a foot in the family , and all attend on God in the assemblies ; insomuch that God will require of them , and the Church also , those that are under their charge : and not chiefly on the servants who have no authority over others , but are under the authority of another : but this hindreth not the imposing hereof on the servant also , who shall answer for his owne soule to God , and cannot bee excused by the command of his master .

Secondly , but in your discourse divers things suffer exception as most unsound , as ; First , that they are meerely under their masters power ; this confuted before in Chap. 5.

Secondly , that they are under their power for service onely : which is most false ; for in this fourth Commandement they are put under their power directive and coactive for duties of Religion . And this your position overthrowes the power of Princes over their subjects in matters of Religion . A wicked doctrine .

Thirdly , that they cannot justly performe any labour their masters forbid . They may in case the masters life or livelihood be in manifest hazzard , by obeying the masters prohibition , as in Abigaïls case o o 1 Sam. 25. 18 , 19. . They may lift their neighbor out of a pit , or save him from some imminent danger or losse , though the master should forbid it .

Fourthly , that they may not omit any labour which their masters command . They may omit the labour which will manifestly creeple them , and ought to doe it by vertue of the sixth Commandement , Thou shalt not kill . And so that phrase of yours in pag. 9. l. 7. ( overset with sixe dayes toyle ) if spoken as a thing lawfull on the masters part to overset his servant , is sinfull . Againe , they may omit the labour that is against the commandement of an higher power , as Thomas Aquinas sheweth in his Summes 22a. q. 104. art. 5.

Fiftly , that servants are vtterly void of power and liberty to obey the commandement of God , in resting on the Sabbath when their master bids them worke .

This is manifestly false : for ,

First , if they are not void of liberty to refuse workes that will creeple them on any day , then much lesse are they not void of liberty to refuse such workes on that day . They are not void of liberty to refuse such uncessant imployments as will not give them leave to take breath , in as much as that will kill them . Now to worke the seventh day too , is to have no time to take breath , as the phrase is in Exod. 23. 12. That the sonne of thy hand-maid and the stranger may take breath . And so in the other cases forementioned .

Secondly , they have power to refuse a thing unlawfull : but the servants worke that day is a thing unlawfull : for it is forbidden , as your selfe acknowledges .

Thirdly , they are here for this day restored to freedom , by this that the Lord commands the master not to work them .

Fourthly , they have no power to sell themselves from Gods solemne worship and service , and such a bargaine is void , if it were made , ipso facto , nor did ever the Law of nations so bind the servant to his master , and make him so to be his masters .

Fifthly , if the master bid the servant do any thing which is either contrary to piety , or repugnant to a servants duty , he is not bound to obey p p Si herus jubeat servum aliquid facere , quod aut pietati contrarium , aut à servili officio alienum sit , non tenetur parere ; quia dominus non debuit talia imperare : rectè igitur Hieronymus hanc exceptionem apposuit , per omnia ; nimirum , ( inquit ille ) in quibus dominus carnis , Domino spiritus contraria non imperat . Davenant in Col. c. 3. v. 2● . , because the master ought not to command such things . Rightly therefore S. Hierom annexed this exception to the Apostles ( In all things ) to wit ( saith hee ) in which the master according to the flesh , doth not command things contrary to the master of our spirit . Now these commands of the master are of this nature , and where the master ought not to command , the servant is not bound to obey ; the master here , you confesse , ought not to command , then the servant is not bound to obey ; and thus , being a freeman , by your former doctrine the commandement is in force upon him , and hee sinneth , if he worke at his masters command this day .

Thirdly , and as these grounds are wicked , which you interlace your argument withall , and therefore do not strengthen , but weaken your reason , so where your ground is good , your consequence is naught . This is indeed true which you say , that the master hath over his servant a coactive and corrective power . But what a miserable consequence is this ? Masters have a coactive power ; therfore there is no wisdom , justice or equitie in the Almighty to give a commandement to a servant in obeying whereof he is lyable to the stripes of a wicked master . Nay , God requires servants to undergoe wrongfull buffetings patiently , 1 Pet. 2. 18 , 19. and yet hee is wise , and just , and equall in so doing .

CHAP. XI . Breerwood . Pag 15.

IT was therefore much more agreeable both to the wisdome and justice of Almighty God to impose the commandement rather on the Masters than on the servants , for thereby was pr●vented the disobedience of servants to their masters , and the punishment that might attend on that , and the breach of the law of nations , ( all which the other had occasioned ) and yet the masters were in no sort wronged . for their servants remained in their power , no lesse on the Sabaoth , than the other sixe common daies , only the Lord did qualifie , and determine the act , or execution of that power , on the Sabaoth day , namely to command their servants cessation from bodily labour , and instead of that to ex●rcise themselves in spirituall workes of holinesse ; it was I say ( to establish the commandement in such forme ) more agreeable to the wisdome , and justice of God .

Answer .

First , in this continuance of your former reason , partly you charge our doctrine , and partly you cleare your owne . First , you charge ours as occasioning servants disobedience to their masters , and servants punishment by their masters , and the breach of the Law of nations : but yours , as you say , prevents all this . Wee affirme , that the giving of the commandement of the Sabbath to servants as well as to masters , though to masters as those that should preserve this Law , if those under them would violate it , occasioneth none of these three evils : First , it occasioneth not any disobedience to masters ; for at the most it giveth but power to the servant submissely to refuse the unlawfull command of his master , and not to cast off subjection to his authoritie : to the first he is not bound , and therefore is not disobedient when hee obeyeth not , but on the contrary , if he should yeeld to doe the thing that is unlawfull , he is a man pleaser . And to the second he yeelds himselfe in his submisse refusall , and acknowledgeth his power to the full , when he gives up himselfe that day to bee commanded by him in things pertaining to the worship of God , in which thing alone God hath allowed the master the acting or execution of his power over his servant for that day . The reason hereof your selfe suggests , when you say , the servant remaines in his masters power no lesse this day , than any other , but to other and better ends , unto which ends , viz. respecting the worship of God , you confesse the masters power , for the time , is determined in respect of the execution thereof . And who seeth not then , that if the execution of their power bee bounded , the servant is not to fulfill the boundlesse and unlawfull puttings forth of that power ; here it is enough to be a patient meerely , and by no meanes an agent . So then the servant remaineth no lesse in the masters power , but to higher ends , but more free to Gods service , while the master may not call him off by unjust exactions . And so farre is this from occasioning any disobedience , that it occasioneth , and properly effecteth in the servants heart a conscionable , and produceth in his life an entire and singlehearted obedience to his master as to the Lord . Inasmuch as they are hereby brought to the house of God where they learn all duty to God and man , though their master should bee wicked , and so returne to their masters fruitful , faithfull and conscionable serving them , not with eye-service , but with all uprightnesse , to which the feare of God will bind them . But the unfaithfull to God will be unfaithfull to man . Oh the wisedome of God that provides for particular men and societies by this his Law , better than they could or would for themselves . Secondly , this occasioneth not any punishment wilfully incurred , if then it come , it may patiently , yea , joyfully be borne ; for this is thanke-worthy with God q q 1 Pet. 2. 18. 19. . But we see by experience , that as religious observing the duties of the Sabbath maketh one faithfull in his Calling all the weeke ; and as fideli●ie is in it selfe amiable , and to the master profitable , so many evill and covetous masters will willingly chuse such servants , & give them willingly that liberty on the Sabbath , which themselves care not for , nor feare sinfully to forgoe . Moreover , if any master should bestow blowes on his servant for going to Church , when his master on the Sabbath commands him to the works of his calling ; this very precept requireth the Magistrate to relieve the servant against the injury of a wicked master , when it giveth the Magistrate charge to see the Sabbath kept by all within his gate , and the supreme Magistrate to punish the inferiour Magistrates neglects , or injust impositions , as wee see in Nehemiah , who contended with the Nobles for prophaning the Sabbath by unjust impositions of worke upon inferiours . And so you see also the justice and equity of God in providing for the servant both in soule and body .

Thirdly , for the Law of Nations , if you take it stricktly and properly , it is simply and universally a positive Law , as saith Iohn de Salas r r Ius gentium est simpliciter & universè jus positivum . Ioh. de Salas tract . de . leg . q. 91. disp. 2. sect. 3. , and is thus described by Zuarez , it is the common Law of all Nations , not by instinct of nature alone , but constituted and ordained by their use s s Et jus commune omnium gentium non instinctu solius naturae sed usu earum constitu●um . Zuarez de leg . l. 2. c. 19. . It is that which al Nations wel-ordered , do use : for use requiring , and humane necessities , Nations of men have ordained to themselves certaine Rites or Lawes . Of this sort of Lawes these examples are reckoned up by Isidore t t Ius Gentium est sedium occupatio , aedificatio , munitio , bella , captivitates , servitutes , postliminia , foedera pacis , induciae , legatorum non violandorum religio , connubia inter alienigenas probibita . Isid. Orig. l. 5. c. 6. , first , possessions , or the taking up of our abodes ; secondly , building ; thirdly , munition ; fourthly , warres ; fifthly , captivity ; sixthly , servitude ; seventhly , recovery of possessions lost , or alienated unlawfully ; eighthly , covenants of peace ; ninthly , truces ; tenthly , the care not to violate embassadours ; eleventhly , marriages forbidden with them of another Nation . Now that the imposing of this commandement of the Sabbath on servants also should occasion the breach of the Law of Nations is a meere pretence : for the Law of Nations could never charge servants with such a subjection as should crosse and cast out the worship of God , so that the servant should be so obliged to his master , that of conscience and necessity the servant of a wicked master must bee left in a condition , wherein he should never have power to frequent the solemne worship of God , as will of necessity follow , if he be alwayes , absolutely , as you teach , his masters . Shew me whether ever the Nations generally , nay , ever any one Nation well ordered , gave such a Law ? If no such Law ordained , it is no way of the Law of Nations : if not ordained , it is much more absonant from Natures instinct . I say , such a thing could never possibly be found among the Nations of men , it is so abhorring to Nature : but if men could so farre and so universally degenerate , yet this without all controversie determines this case : u u Ius Gentium quum sit positivum , non potest derogare juri naturae . Ioh. de Salas tract . de leg . q. 91. disp. 2. sect. 5. the Law of Nations being a positive Law and humane , though brought in by the custome of Nations , cannot , nor must derogate from a Law of Nature . Now the Law of Nature binds all men , even servants as servants to serve God solemnely on the times he shall call for their homage from them indispensably , as on this day he doth , and to this end to be vacant and free from bodily labours that are servile for that time . The Decalogue is the Law of Nature , it chargeth servants in the fourth and fifth Commandements ; the duties there required servants stand bound unto , and to them first as the rules of the Law of Nature , to other duties after , under , and in reference to them , if any such be agreed upon , and constituted by the Nations : but if Nations should constitute any thing against any duty in the ten Commandements , it is not a Law : for that is no Law which is not just x x Ius non est , quod non est justum & rectum ▪ non lex sed faex : non lex , sed labes : non lex sed lis. and right ; it is perversenesse , no Law : it is not Law , but lees , but strife , but a destroyer , but error , but tiranny , any thing rather than Law , as all the learned conclude . If you , or any can shew such a Law , or rather lees of Nations , blessed be God in his wisedome , justice and equity for ever , who by his eternall Law freeth poore servants from such tyrannous exact ▪ on .

Secondly , as our doctrine is wine that comes of the pure grape , so yours is the poyson of Dragons pressed from the vine of Sodome : for I affirme , that it produceth all the former evils : For this , That the servant is left , even the Sabbath day also meerely in his masters power to be obedient to his commands for servile works ; first , it would occasion rebellion in the servant through bitternesse of soule arising from an unsupportable burden ; secondly , and so from thence just punishment on the servant , if the masters strength can reach them to inflict it , or from superiour Magistrates ; and thirdly , evert the Law of Nations , by striking at the life of Religion and Societies in the first and fundamentall society , viz. a family ; and in one of the most necessary props of that society , viz. master and servant . From this likewise it will follow , that God shall be neglected by the servant , through neglect of holinesse , and that the servant of an unjust master shall no way be provided for , in respect of his refreshing , no not so well as the oxe or asse : for God will be the avenger of that injustice , his poore creature being mercilesly used , but for this , God , you say , provides , that the servant must of conscience obey , and so Gods justice , wisedome , goodnesse , and the ends of giving the commandement in regard of the servant shall bee impeached , and wholly frustrate .

Thirdly and lastly , you overthrow your owne Tenet : for if the execution of that power be bounded for that day , as you rightly teach , how is the servant to obey the unjust usage of their power ? For if hee have no power to command , the servant may refuse to obey , and must , both because in this respect the servant is made a freeman , and so under the obligation of Gods command by your owne confession ; and y y Quisque ex tharitate propria tenetur non amittere libertatem sine gravi causa . Ioh. de Sal. tract . de leg . q. 91. disp. 2. Sect. 5. because every one of charity to himselfe is bound not to lose his liberty , without some weighty cause , but to enjoy and use it rather where he may be free z z 1 Cor. 7. 21. ; and because the power the master in this case takes , he usurpeth , nor is it of God , but is turned directly against him . I say , therefore if the masters power be determined , the servant is freed ; but if he have power , how is it notwithstanding herein determined ? Againe , if the master must not only discharge the servant of worke , but in stead thereof charge him to the exercises of holinesse ; the servant must needs in obeying his masters sinfull command of working , flee off from his charge and power , to charge him at that time of his so labouring , in the duties of holinesse , seeing no man can doe two things ( chiefly of this nature ) at once .

CHAP. 12. Breerwood . Pag. 15 , 16 , 17.

ANd was it not also to his goodnesse , and compassion ? For say that the commandement touching servants vacation was given to themselves , not to their Masters , should not thereby poore servants ( to whom every where else the law of God appeareth milde and pittifull ) be intangled with inextricable perplexity ? For suppose his master injoyne him some worke on the Sabaoth day ( covetous masters may soone doe it ) especially if they thinke that precept touching their servants cessation , not to touch them ) or else they may bee ignorant of the law of God , ( as Christians and Jewes may happily serve Pagans ) Admit I say some Master commands his servant to work on the Sabaoth , what should the servant doe , should he worke ? God hath forbidden him ; should he not worke ? His master hath commanded him : for the law of God is set at strife with the law of nations , and that poore servant like the Sailor betweene Sylla and Charybdit , standeth perplexed and afflicted in the midst betweene stripes and sinne : for he must of necessity either disobey Gods commandement , which is sinne ; or his Masters , which is attended with stripes . Besides it is absurd that the law of God , should restraine the servant from obeying his Master , and yet not restraine the Master from commanding his servant unlawfull things : As it is also another absurdity that that day which by the law given was manifestly intended to bring servants release , and remission of their weekely toile ; should by the decree of the law it selfe above all other daies breede their greatest perplexities : forasmuch as above all other daies ( if their Masters be not men that feare God ) enforced they are ( there is no avoidance ) to venter either on sinne or stripes , for either God must be disobeyed , and sinne cleaveth to their soules , or their Masters ; and stripes light upon their bodies , either they must obey God , and be plagued by men ; or obey men , and be condemned by God : you will say , it is better to obey God than men ; and worse to disobey him that can cast both body and soule into hell , than him that can only for a time afflict the body : true , who doubts it ? But that is not the point I stand upon ; the point is how it agreeth with the tender goodnesse , and compassion of Almighty God towards poore servants ( whose condition is yet honest and lawfull ) to plunge them into such perplexities , as namely to impose on them a commandement , which they can neither keepe nor breake without a mischiefe and inconvenience ; neither keepe as the servants of men , nor breake as they are the servants of God : neither keepe without sharpe punishment ; nor breake without heavy sinne : all which intanglement of servants , and calumniation against both the justice and mercy of God , is clearly avoided , if the commandement be given ( as the tenour of it doth simply import ) to the Masters , and not to the servants ; which I have sufficiently proved , both by the evidence of holy scripture , so to have beene , and by evidence and inforcement of reason , that it should be so .

Answer .

First , here I have to say against both the manner and the maine of your arguing : For the manner ; first , you play the Sophister egregiously , the question is , whether it be given onely to masters , and not to servants ? And you take the rise of your reasoning from hence , that the commandement ( according to our opinion ) is given to servants only , and not to masters ; and therefore you talke ( that you might put a glosse upon your reasoning , and make the contrary appeare the more foule , of the commandement of the servants cessation , not touching the master . The commandement given to themselves , not to their masters ? This is meere cavilling : for who ever thought or dreamt , save your selfe , much lesse held , that the commandement was not given to their masters , though it were given to the servants also . Againe , you seeme to promise the servant liberty , but indeed make him the bond-slave to his masters unlawfull commands : and while you would free him from blowes of an injurious master , you free him ( if it may bee called freedome ) from the service of God , which is perfect freedome .

Secondly , for the maine of your reason , it is thus : to give the commandement to servants also , is against the goodnesse of God ; for it casts the servant upon stripes or sinne : I answer : Doth the commandement cast any upon sinne ? If it any way provoke , or revive sinne , it is by accident , because a spirituall , just , and good Law meets with a carnall heart , sold under sinne a a Rom. 7. 11 , 12. . Sinne taketh occasion by the commandement the commandement doth not cause sinne . Had you had Pauls spirit , you would have justified the Law , and laid load upon the flesh and corrupt nature as out of measure sinfull , and have advised all youth to cleanse their wayes by taking heed thereto according to Gods word b b Psal. 119. 9. : and not goe about to fill greene heads with crotchets . Yea , but if they sinne not , but obey , stripes attend them , and this is against the mercy of God . Indeed ? Is this your stumbling blocke ? It is then against his goodnesse that Hagar c c Gen. 16. 6 , 9. should returne to her Mistris and submit her selfe . It is against his pitty , that the Apostle from Gods spirit should require servants to suffer buffetings that come undeserved , 1 Pet. 2. 19. It is against goodnesse to be happy ; for blessed are yee ( saith Christ ) when ye suffer despightfull usage for righteousnesse sake d d Mat. 5. 11 , 12. . It is against goodnesse , that any man should be , or doe good , inasmuch as some wicked men will persecute a man for that good . Why should the pitifull God require that which will cast us on the wheele , greediron , racke , fire and faggot , and what not that is of torment and torture ? Oh divelish , earthly and sensuall reasoning . This is farre from our Saviours Doctrine and Spirit , the King of Sion , meeke and having salvation , who bids us e e Luk. 14. 26 , 27 , take up our crosse daily , and hate father and mother , and our owne lives , as ever we meane to be worthy of him , and find life to life eternall . Such sufferings are to Gods glory , and to our glory . Our Saviour premeditating of his sufferings , said , Father , glorifie thy Name ; that is , saith Chrysostome f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. in Ioh. 12. 28. , Leade me now to the Crosse : the Crosse he calleth , glory , saith Ammonius g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ammonius . . Glorifie thy sonne ; that is , doe not forbid him now hastening to death , assent to thy sonne herein for the profit of all , saith Cyrill h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cyril . in Ioh. . We have an excellent Chapter in Lactantius his Institutions answering this se●suall argument upon another occasion , for the povertie and afflictions and unjust persecutions of the Church , and the prosperity of Idolaters and Heathen might seeme to proove the worship of God to bee vaine , and the Rites of gods or idols to be true , because their worshippers enjoyed brought . Therefore that Starre in the firmament of your reasoning ( whose condition is yet honest and lawfull ) shooteth and falleth .

Yea , but you say , the point you stand on , is not , how much better it is to obey God than man , but how the command , requiring obedience in a thing that will cast us into the hands of wicked men , can stand with the goodnesse of God . This is the point that all this while I have handled : reade and see how .

Fourthly , and for a recompence , when you talke so freely of mischiefes and inconveniences , free your Doctrine of them if you can . For if the servant must obey his masters unlawfull commands of worke on that day , I say , hee cannot doe it , but he falleth into mischiefe ; for he is sold from Gods service and the Covenant of God , ( p p Esay 56. 6. Every one that keepeth the Sabbath from polluting it , taketh hold of Gods Covenant ) if a master be wicked ; and into inconvenience , for he hath no breathing time : he cannot leave it undone , but hee falleth into stripes and sinne at once , without any support from God or man .

Therefore your Conclusion , that all is avoided by this your dreame is most untrue , neither Scripture nor reason favoureth your opinion , and in this you suffer the just reproofe of q q 2 Pet. 2. 12. Iude 8. Peter and Iude , you are one of the filthy dreamers . Lactantius saith 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 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 both 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 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 a Peccat um est in ●bjecto occasion ●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 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 c Ignorantia exc●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 the inward sinne alone , as divorce is rightly inflicted for the act of adultery , that cannot bee so for the intent of it . And thus the Scripture chargeth the members of the body , eyes full of adultery f f 2 Pet ▪ 2. 14. , the tongue is a world of wickednesse g g Iam. 3. 6. , Rivers of water run downe mine eyes because they ( that is , mine eyes ) keepe not thy Law h h Psa. 119. 136. . Your hands are full of blood i i Esay 1. ●5 . . I doubt not but the Scripture speaketh more exactly than you . You would bee thought to speake properly when you say , These workes are the sinnes of the dissolute mind : but neither Philosophy nor Divinitie will admit it : for we may not say , The will sinneth , the body sinneth : but thus , The man sinneth . For actions are spoken , and are the acts of the subject persons k k Actiones sunt suppositorum . : it is not a proper speech to say , The body sleepeth , but , The man sleepeth : The soule understandeth , but , The man . And the Scripture phrase inclineth more to this , The eye sinneth ; than this , the will sinneth . For that saying , The soule that sinneth shall die , Ezek. 18. is meant thus , the person or man that sinneth ; as in that phrase , so many soules went downe into Egypt , Genes. 46. 26. Now from this it followeth ▪ that not onely in lying the tongue is abused , as the senselesse creature is abused by a sinner , but ( inasmuch as the body and soule are but one man , and make one person whose are the a●●ious and works good or bad ) the body and members thereof have their share in the very sinne , in the irregularity , filth , and guilt of it , and so shall find it by the punishment hereafter , and doe fine it by the punishment that seazeth on the body here : and though the members bee instruments of the soule , yet not such as can bee separated from the man ; for the body and soule are essentiall parts of man .

Secondly , and for objecting , first , I would retort upon you your owne argument : if the naturall instrument , that in your opinion sinneth not , ( as the tongue lying , lyeth not , a sottish speech ) yet it is charged with sinne in the Scripture , it is punished for sinne here , and hereafter , and is polluted with sinne : then how much more is the voluntary instrument charged , polluted , and shall be punished , that cannot worke in evill , but must needs bring will to the worke , and election too in some sort .

Thirdly , for your objection and solution : the objection is this , The servant is a voluntary instrument , not so the eye , or hand in the body ; therefore from the hand to the servant will not hold . You solve and salve it thus ; The servant conferreth will , but thus and thus ; as a conditionall will , a wil obeying , not selfe-electing , a will to the work , not to the sin ; therefore a naturall instrument and such a voluntary are all one . This can never bee made good ; for by your owne confession , such an instrument is in part voluntary , and so is not the naturall instrument .

Besides the maine of your answer lyeth in this , that to obey the master in his worke , and not in his sinne , is lawfull ; you yeeld then that if it be a sinne ; no conditionall or halfe-election will serve to free him , that so chuseth it , from being a sinner . I urge not onely the masters commanding of worke that day is sinne , but the worke of the master that day is forbidden to be done , and so is sinne . There the conditionall , halfe , or under will , the obeying will of the servant ( if he worke ) will not excuse him from sinne . For nothing taketh away voluntarinesse from a deed , but absolute violence of compulsion , and a meere casualty that could not be foreseene or foreheeded . As if one be compelled to bend the knee ( by force his knee bowed by others ) before an Idoll ; or if one kill another by meere chance , Deut. 19. 5 , 6 , 10.

Fourthly , for that speech where you say , The worke on the Sabbath hath sinne annexed to it , it is not right ; for the worke on the Sabbath is sinne , that circumstance of time , on the Sabbath , is the forme of it . And this indeed must bee divided betweene the master and the servant , as both their sinnes ; the masters in commanding , the servants in working . But to divide sinne from servile worke on the Sabbath that they should not meet in the same person , neither master , nor servant , nor all the oxen in the Gate are able with Cart-ropes to doe . I pray you note ; the worke ( say you ) is the servants , the sinne is the masters . Why , the worke is the sinne , and is it not the servants then ?

CHAP. XVI . Breerwood . Pag. 21 , to 28.

BVt seeing I have begun to object I will proceed a little farther in that course , both the more evidently to declare my meaning , lest it be obnoxious to calumniation , and also to resolve the objections that may bee produced against servants obedience touching worke on the Sabaoth , if my imagination be so good as to finde them , and my learning also to satisfie them . Object . For first , it seemes that servants are touching this commandement in better condition than other men : if by their workes on the Sabaoth they transgresse it not : and transgresse it they doe not , if it bee not imposed on them , but only on their masters . Sol. Touching them , I answere that the workes of servants are of two sorts , some proceeding from them as they are servants , that is , upon their masters commandement : others proceeding from their owne election : unto which namely not by any commandement of their Masters , but by the way of their owne desires they are carried . Of the first sort of workes they are only Ministers , of the second they are Authors . And touching this second sort I confesse ( although of the former it bee farre otherwise ) both that servants have a severall obligation of their owne , and that their transgression and sinne is severall , and therefore that themselves are bound to answere it to the justice of God , but whether the sinne of these second workes , be peculiarly the servants , or that the Master also participates with the servant in that guiltinesse . It may be a question , for if they be done meerly by the servants election ( beside the knowledge and contrary to the commandement of his master ) it seemes to be particularly the servants sinne . But if they bee occasioned by the masters negligence , then doth he certainly participate in guiltinesse with his servant although in a diverse sort , for it is a sinne of commission in the servant doing an unlawfull act , and a sinne of omission in the Master neglecting his due care , because by the precept of Almighty God the master is bound not only to command his servant to worke , but to command him not to worke on the Sabaoth day : well then the workes , which servants doe on the Sabaoth day on their owne election , are condemned : the workes they doe by obedience , are excused by their masters commandement ; but what workes are so excused ? Are all ? No ; but briefly all those which while they are performed as by the Servants of men , they that doe then are not impeached for being the servants of God . That is to say , the workes of labour , but not the workes of sinne : for to the first they are obliged by the law of nations , but the second are forbidden them by the Law of God , not nakedly forbidden as their labour on the Sabaoth is but directly and immediatly forbidden them , for it i● cleare that all the other commandements , being indifferently imposed without either specification or exception of any person whatsoever , respect not any more one than another : and therefore hold all men under an equall obligation ; and so was it altogether convenient , because they are no lesse the secret lawes of nature , than the revealed Lawes of God , and no lesse written with the finger of God in the fleshly tables of the heart , than in the tables of stone , all of them forbidding those things that by their property and nature , or ( as the Schoolemen say ) exsuogenere , are evill ; but the commandement that forbiddeth servile workes on the Sabaoth is of a different sort ; first because the servant is , touching the matter which it forbiddeth ( labour ) wholly subject to another mans command : secondly , because the commandement forbiddeth not the servant to worke , but onely forbiddeth the Master his servants worke ; thirdly , because the thing it selfe , namely , servants labour , is not evill materially and exsuogenere , as the matters of the other negative commandements are : but only circumstantially , because it s done upon such a day : for idolatry , blasphemy , dishonouring of Parents , murther , adultery , theft , false testimony , coveting of that is other mens ; which are the matter of other commandements , are evill in their owne nature ; and therefore forbidden because they are evill in their owne nature : But to labour on the Sabaoth is not by nature evill , but therefore evill because it is forbidden . So that the native ilnesse in the other causeth the prohibition , but the prohibition in this causeth the evill , for laboring on the seventh day ; if God had not forbidden 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 forbidden 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 the servants executing ; I affirme that were given more to servants than to others ▪ and crosseth your former words , where you say , their labour is forbidden : for if they labour , is it not their labour , and so on the contrary ? Or to the words ( directly and immediately ? ) you yeeld then , that servants labour is forbidden indirectly and immediately . The truth is , that which is nakedly forbidden , is directly forbidden : and that which is immediately forbidden , is sinfull to be done , though mediately : mediately or immediately takes not away the edge of the precept , or power of the commander .

Thirdly , you say , The other commandements were imposed without specification or exception of any person whatsoever , and therefore hold all men under an equall obligation ; but this not so . Answ. What arguing is this ? This commandement is with specification , and the servant is specified , and his worke of service to his master on the Sabbath specified and prohibited , therefore it bindeth him not , it is not his sinne . Nay , the specification maketh it the more his sinne , and God provided by this enumeration of the persons , ( as all have and will agree , unlesse any should use your false glasse ) that this rest might by no meanes be violated . Master Attersoll * * Vpon Numb . chap. 28. vers. 11 , 12 , 13. p. 1142. saw in this enumeration not a freeing of the servants and subjects from the obligation , because a charge is laid on the Governours to see that others keepe the day : but a reason to perswade the inferiour the more chearefully to keepe it : thus he saith ; The charge is laid on Governours , that inferiours might yeeld chearefully to Gods will , considering how strait a charge God hath given to all Governours . And that he meant by Gods will , the commandement here imposed upon , and binding servants from doing their masters worke , though commanded , is apparant by his words in the same place , which runne thus : Many fathers urge their children , many masters command their servants to goe about their owne businesse , and send them from place to place at that time , when they should attend to the holy Commandement of the Lord , whereas both of them might well and lawfully reply to their fathers and masters , and say with Christ our Saviour , Luk. 2. 49. Wist yee not that I must be about my Fathers businesse ?

That word ( exception ) is venemous , as if some persons were excepted by that specification of persons in the fourth Commandement : these are cankred words and evill that will quickly corrupt good manners . Therefore Christian Reader , I give thee this note as an Antidote ; and that it may be the more strong to expell poyson , know that the specification of persons in a precept negative , cannot be an exception of those parties from under that precept , if specified in the prohibition , not excepted . And for the equall obligation that holds all men alike under the other Commandements , it is the same also in this : for if you say the commandement more obligeth Governours , I answer ; It doth so in respect of their politicall observing of the command , as they are Governours , and so ought to see this Law kept , and not violated : and thus they are bound more , and otherwise than other men to every of the other nine Commandements . For the Magistrate is the keeper , or preserver of both m m Custos utriusque tabulae . Tables of the Law . But in respect of their personall observance hereof , it is equally charged on them , as on the servant and subject : and so it is also in the rest of the precepts .

Fourthly , you say , this commandement is of a different sort from others , therefore it otherwise obligeth , and you give three things to shew this difference ; first , the nature of it ; secondly , the matter prohibited ; thirdly , the command it selfe .

First , for the nature of this Law , you say , It is a Law ingraven in the Tables of stone , but not on the Tables of mens heart , nor any Law of nature . You make this distinction , that there are revealed Lawes in the Decalogue which are not the secret Lawes of Nature , the Lawes ingraven in stone by the singer of God , were not all of them the Lawes of Nature .

Against this I presse you with reasons , authorities , and of the other Commandements in the nature and property of the things , as you say , and so you give three instances ; two of them have been already answered , namely , that the labour of the servant is wholly subject to another mans command , and that the commandement only forbiddeth the master his servants worke . The third difference ( which now we will , God willing , scanne ) is this , That the thing forbidden , viz. servile worke , and so the servants worke , is not evill materially , , and ex suo genere , as the matter of other commandements is , nor evill of its owne nature , but onely because it is prohibited , and therefore , you hold , it is no Law of nature .

Here first consider how farre wide this is to your scope , and the question in hand : for what if the matter prohibited be evill but onely by prohibition ; would not that prohibition make it sinfull of lawfull , and that to the servant ? I le give you an instance in a precept ceremoniall : God commanded that no leaven should be in their houses during the Feast of unleavened bread : suppose the master should command his servant to make in those dayes leavened bread , if the servant did it , the servant sinned as well as his master .

Secondly , the proposition it selfe is faulty : for the matter of the second Commandement is not evill materially , any more than the matter of the fourth , to make an image or likenesse of any thing in heaven , earth , or sea , is not evill , but onely circumstantially , as to make it to bow to it . If you say , to make it to bow to it , is the matter of the Commandement : ( as indeed it is ) then I say , to worke on the Sabbath , is the matter of this Commandement ; and as to make an image to bow to it , is evill materially , and of its owne nature , so to spend ( the Sabbath I say not , that seventh day , but ) the Sabbath , the consecrated time of Gods worship in our labour , is evill materially . And therefore the masters command cannot excuse the servants worke that day . And now hence I further reason against you thus : Though the second Commandement forbid to make images , which is not evill in it selfe , but onely with this circumstance added , to make them to bow to them ; yet he that maketh them for another that he knoweth will worship them , breaketh the second Commandement ; therefore in this Commandement , the servant that worketh at his masters commandement , whom he knoweth to abuse his labour in this kind , breaketh this Commandement . Now by your Rule , the servant commanded to make an image , which he knoweth his master would abuse to worship it , ought to make it , because to make a likenesse or image is not simply evill .

Thirdly , when you hold , that the Law of Nature is of those things only that are evill by their property and nature , this passage received thrusts out the second commandement from being a Law of Nature , according to your exposition of a thing that hath in it native ilnesse : for to make an image ( setting aside the circumstance ) to bow to it , is no more evil , than for a servant to worke , setting aside this circumstance ( on the Sabbath . ) This your slye arguing savours of Popery , which hath thrust out the second Commandement as a positive and ceremoniall Law upon the same grounds .

And when you say , that the prohibition of other things is caused by their native illnesse ; if you meane , their illnesse was before the Law ( not understanding by Law , the promulgation thereof , but the Law of Nature written in the heart of man , inasmuch as this Law is the expresse righteousnesse of God ) it is a blasphemous Tenet , for hereby transgression shall bee where there is no Law , and a chiefe evill , a summum malum , as well as a chiefe good , or an absolute goodnesse out of God , which this illnesse swerveth from . For my part , I cannot tell how any thing should bee evill natively , but evill , because it is defective of good , which good perfecting man is the Law of righteousnesse . If by prohibition , you meane the promulgation of the Law , then I say , that this maketh not the thing prohibited unlawfull , but onely makes the sinne the greater in them that yet offend , after God by lively voyce hath renewed those obliterated precepts , offuscated with sinne in the heart of man .

Thirdly , the Commandement it selfe in these five things ( you say ) is meerely Ceremoniall , brought in by positive Law ; and is not of the Law of Nature ; first , to observe one day in seven ; secondly , to observe a certaine day of that number ; thirdly , to observe the seventh in the ranke ; fourthly , to observe a whole day by the revolution of the Sunne ; fifthly , to observe it with severe exactnesse of restraining all worke . This you essay to prove , first , by a place of Scripture ; secondly , by the example of the Patriarchs ; and thirdly , by the absurditie that else will follow .

This matter shall bee more largely discussed , because it will much cleare the Doctrine of the Sabbath ; for now you strike at the roote of it , and would lay Religion on the ground : but your owne staffe will breake your backe , which you give by the handle into our hands . This you yeeld , that the secret instinct of nature hath taught all men , even the prophanest Gentiles , that some time is to be set apart , and dedicated to the solemne worship of God , as set times to be spent in sacrifice and devotion . Now goe on ; this instinct is the Law written in their hearts ; therefore the Sabbath is a Law of Nature . But did this instinct of Nature guide them to your former five particulars about the time of worship ? If it did , and that the sheards hereof are found among the Gentiles , you cannot , nor any other for you conclude ( unlesse you will play the mad-men with reason ) that every of them hath lesse than moralitie and perpetuitie in it . It is true , the Gentiles a thousand wayes depraved the use of the Sabbath , by keeping holyday to their Idols , saith Aretius y y Aret. problem . loc. 55. de Sabb. obser . they also wrested the name to a wanton and ridiculous signification , in which notwithstanding there hath remained some footsteps of the ancient originall , to which serò tandem Gentes redire debuerunt , at length the Gentiles , though late , ought to returne . To omit their depravations , see in them the footsteps of every particular .

First , the Gentiles set apart certaine and constant dayes not moveable and wandring .

Macrobius saith , there are foure kinds of publike holydayes ( Feriarum , that is , dayes vacant from pleading and labour ) Stative , Conceptive , Imperative , and nundinative : and the Stative are common to all the people on certaine and set dayes , and moneths , and noted with standing observations in their Calendars .

Secondly , they observed a certaine day of seven , and particularly the seventh .

Hesiod saith z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hesiod . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the seventh day is a holyday . Lampridius telleth of Alexander Severus , that on the seventh day , when he was in the City , he went up to the Capitoll , and frequented the Temple . Homer saith , the seventh day is holy , and was the day in which all things were perfected , and on which we depart from the bankes of Hell .

Callimachus saith the like , and that it is the birth-day , chiefe and perfect a a Clemens Alexandr . stromat . l. 5. .

Clemens Alexandrinus sheweth b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clem. Alex. l. 5. strom . , that not onely the Hebrewes , but the Greekes also knew the seventh day holy . And Eusebius c c Euseb. de prepar . Evang. l. 13. c. 7. affirmeth , that almost all as well Philosophers as Poets knew , that the seventh day was more sacred . And Philo d d Philo. lib. 2. de vita Mosis . the Iew saith , Who doth not honour that sacred day , which returneth every weeke .

The seventh day holydayes were wont to be granted to children in Schooles among them e e Lucianus in Pseudo logista . .

Certaine of the Ethnicke Doctors were wont onely to dispute on the Sabbaths f f Aul Gell. l. 13. c. 2. Sueton. Lib. 3. .

Seneca g g Senec. ep. 95. in his 95. Epistle shewing that exhortations are not enough , but wee need obliging precepts , yea , the decrees of wisedome ; bee reckoneth up the Sabbath , as the festivall day for Religion ; but condemneth their manner of observing it , when he saith ; Let us forbid any one to light a candle on the Sabbaths : for neither doe the gods want light , and men themselves are not delighted with smoke ; he worshippeth God who knoweth him . h h Macrob. Saturn . l. 1. c. 7. Macrobius sheweth , that Saturne ( of whom is the name of Saturday ) was honoured with Candles lighted at his Altars , and wax-Tapers offered on his dayes .

Aretius hath these words i i Aret. problem . loc. de Sabbathi observ. ; The Greekes and Latines call the Sabbath , The day of rest , which the Gentiles

But before I passe over this point , I would take off the exceptions of one Franciscus Gomarus s s Gomarus de Investigat . sententiae & originis sabbati . cap. 4. pag. 42. a Germane , who pleades , that these allegations for the seventh dayes celebrity observed among the Gentiles are insufficient , and the consequence thence drawne to proove this to have ought of the Law of Nature in it , infirme . The insufficiency of allegations out of the Poets hee would evince from this , that those Poets talke , as the proverbe is , of Garlike , but we speak of Onions ; and though Clemens Alexandrinus & Eusebius alledge them , yet for this cause they deserve little credit , because they speake of the seventh , but the Poets only of a seventh . I answere , that they must needs availe , and be of force to any that hath reason : for ( be it they spake not of that seventh from the Creation , yet ) that they speake of the celebrity of a seventh , maketh wholly and sufficiently to proove , that they were guided to ▪ a seventh ; and if they knew not the seventh through iniquity and vanity , that can no more disproove the festivity of the seventh to bee from the beginning , and reach to all , than the failings in many specialties of the first , and second , and third , and other commandements , can disproove their ingraving on the heart of man , as Lawes of Nature : and on the other side , it prooveth as sufficiently that this commandement is a Law of Nature ( so farre as it is expressed in the Decalogue , ) as the reliques of the other precepts in the hearts of Gentiles , proove them to be Lawes of Nature , and therefore his exception in speciall against that authority out of Hesiod , if it should bee understood of every seventh day , taking the calculation from the first day of the month , doth no way supplant our intended purpose . Well hath a learned Bishop t t Patterne of Catech. Doctr. pag. 124. of our Church observed , that sufficient is found in the heart of the Gentiles , to their condemnation , for breaking the Law of the fourth commandement , they knew that numerus septenarius est Deo gratissimus , and it was numerus quietis ; and thence they might have gathered , that God would have his rest that day : and so the seventh day after birth they kept exequiae , and the seventh day after death , the Funerall . Note also that Gomarus passeth over those sayings , brought by Clemens and Eusebius out of Homer and Callimachus untouched , because they are not found in their writings now extant ; which proveth the weakenesse of this cause .

That quotation out of Philo Iudaeus , he thinketh he hath taken off by that place of the same Author , in his booke of the Decalogue , whereby ( hee saith ) it is evident , that Philo spake not properly , but only by similitude of the number of seven , because hee thus expounds himselfe in that place ; The fourth commandement ( saith he ) commands the seventh day : commanding it to be spent holily and godly . This certaine cities celebrate every month , as a Festivall , beginning their reckoning from the New Moone : but to the Iewes every seventh day is holy . I answer ; First , it is a meere presumption of his to say , that here Philo expounds his meaning in the other place , for this is in his booke of the decalogue , that in another booke , viz. The second of the life of Moses : nor doth he make the least intimation of reference thither . Then this quotation , that he maketh the exposition of his meaning in the former place , cannot be ; for here he speaketh only of some few cities , there in generall termes , ( who honoureth not that holy day ? ) Moreover , in another place u u Philo de mundi opisicio . hee calleth , that very seventh day , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a generall Festivall to be observed of all people for ever . Lastly , if hee had but perused Philo , or not perverted him willfully , hee might have seene his plaine meaning , whose words ( both for this purpose , and for the rest of servants , about which our dispute is ) I set downe , not mangled , but entire ; and they are these : It admonisheth ( saith hee , meaning the Divine Law ) it admonisheth all of dutie : Barbarians , Graecians , inhabitants of maine continents aswell as of Ilands the Westerlings , the Easterlings , the Europeans , and the Asians , the whole habitable World , even to the uttermost coasts . For who doth not honor that holy day , returning every weeke , bringing remission of labour and holy vacations to the master of the familie with his houshold ; not onely to freemen , but also to servants , yea moreover to the beasts vnder the yoke ? and so forth .

Againe , hee helpeth us to another authoritie out of losephus in his second booke against Appain , who saith , Neither is there any city of the Grecians , or Barbarians , nor any Nation , to whom the custome of the seventh day , in which wee rest , hath not come . A pregnant proofe . But Gomarus saith , there are words foregoing which doe end the controversie , namely these , Moreover the people doe now much emulate our piety . Which words ( saith he ) do only shew , that the observation of the Sabbath among the Gentiles , was only an imitation of the Iewes by Proselites , and perchance many others . What ? were all the Gentiles East and West , become Proselytes ; or would all of them admit a meere ceremony ? Some Nations besides Proselytes , admitted Circumcision : but did all the cities of Greeks and Barbarians admit thereof ? And if they imitated their piety , could it bee thought that they imitated it as theirs , and not rather as that which their naturall light glimmeringly guided them unto ; especially seeing the Iewes were naturally hated of all people .

For his quotation out of Theodoret upon the 20. chap. of Ezekiel , to testifie to his tenet , who saith , That in the observation of the Sabbath , the Iewes seemed to obtaine a certaine proper commonwealth ; for no other Nation did observe this rest , and neither did Circumcision so distinguish them from others , as did the Sabbath . I answer : This cannot bee understood of any kind of observation of the Sabbath , for then Theodoret must speake directly against all received testimonies of antiquity ( which may not bee thought ) but of the true observing thereof in the solemne rituall worship of God , which being all publike and solemnely used on that day , as the sanctification thereof , did asmuch more lively distinguish the Iewes , Gods people ; from the Heathen Idolaters , than did circumcision ; as the whole Law doth more than any one part thereof .

Thus wee have made good the sufficiency of the quotations excepted against , wee leave them therefore with the rest fore-alleaged to be cavilled at by the next that dares to attempt it .

The infirmenesse of the consequence ( saith Gomarus ) is this , that if the observation of the Sabbath had prevailed among the Gontiles , yet from thence no such antiquity of the Sabbath may bee evinced , but only thence appeareth the imitation of the Iewes by the Gentiles , as by Proselytes and others perhaps . I answer , the consequent is firme , for the former Heathen Authors have no reference to the Iewes , and the Gentiles derided the Iewish Sabbathes , Lament. 1. 7.

But suppose it came up among the Gentiles by imitation of the Iewes , yet this spreading of it farre and wide , prooveth the goodnes of the consequence , that it is of the moral Law . For hence it sufficiently appeares , that the institution of a set seventh day in the weeke is immutable , and not ceremoniall and temporall ; not proper to the Iewes onely , but common to all , seeing nature apprehends it meet and necessary , that we often exercise the worship of God , and cannot but acknowledge ( as we see in the inclination of the whole universe of men ) that this weekely determination of a day is most convenient , and altogether absolute .

Hitherto of the answer to your position , determining what is ceremoniall in the fourth commandement . Your proofe for the ceremony of it in those respects , is , first , taken from Texts of Scripture in Exod. 31. 13. and Ezek. 20. 12 , 20. Hence you reason thus ; That forme of keeping Sabbath was given to the Iewes , as a speciall marke of their separation from Gentiles , and consecration to God ; therfore it was meerely ceremoniall , and obliged not the Gentiles ; which it had done , if it had beene a Law of Nature .

First , here your consequence is weake and fallacious : for every marke and signe of separation from others , and consecration to God , is not ceremoniall . Baptisme is such a marke betweene Persian and Heathens , yet no ceremony ; so is the Sacrament of the Lords supper . Such was the Sabbath then , and is at this day .

Neither doth every marke of separation and sanctification , oblige only those that have that marke : for the duty was no lesse necessary to men before the Law given , than after , and examples are not wanting of the Majesty of God himselfe g g Gen. 2. 2. & 7. 4. & 8. 10 , 12. Exod. 16. 6. , of Noah , and of the Israelites before the Law , by whom the dayes were gathered into weekes , which sheweth , that the observation of the Sabbath was not unknowne .

Lastly , you urge us with an absurditie that will follow on this doctrine , that if it bee of Nature to keepe the Sabbath , it bindeth us Christians to keepe the seventh day Sabbath , and so the first changers of the day to the first day of the weeke sinned grievously . This argument is of no consequence : for the first day of the weeke is now the Lords Sabbath , as the seventh day from the Creation was then . And thus neither Law of Nature broken , nor sinne incurred ; and therefore all absurditie avoided : the first day of the weeke is also the seventh , though not that seventh day .

This accommodation also of the fourth precept to the Iewes in the determination of the day maketh not the commandement ceremoniall , nor yet the change of it to our Lords day , no more than the fifth Commandement is made ceremoniall by this promise , respecting Israel in Canaan , That thy dayes may bee long in the Land which the Lord thy God giveth thee . And this change in the application of the precept by the Apostle , that it may bee well with thee , and that thou mayest live long on earth h h Ephes. 6. 3. .

It standing firme then , that the Commandement in every part thereof , as it is contained in the Decalogue , is morall , and of the Law of Nature , and the breach thereof a sinne , your conclusion taketh place against you , namely , that the servant may not in any case worke on the Sabbath at prohibited workes ( because it is sinne ) at the commandement of any master on earth : For it is better to obey God than man . To the Answer whereof I leave you , or others that in pride of spirit , and a spirit of contradiction dare to attempt it in your behalfe . All that followeth in this part of your Discourse , seeing it is but by way of Recapitulation , by the former Answers is found to be of no force .

CHAP. 17. Breerwood . Pag. 28 , 29 , 30.

BVt there is another objection , for admit the servants , worke upon the Sabaoth be the Masters sinne , that imposeth it . Is it not sinne to give consent and furtherance to another mans sinne ? But this servants doe when they execute their Masters commandements , and consequently it is unlawfull so to yeeld ; lawfull therefore it is to resist and reject such commandement . I answer , first touching the point of consenting , that in such a worke is to be considered the substance and the quality , that is the worke it selfe and the sinfulnesse of it , servants may consent to it , as it is their masters worke , not as it is their Masters sinne , for except these things be distinguished , God himselfe can no more avoide the calumniation of being the author , than poore servants of being the ministers of sinne ; for that God concurreth with every man to every action whatsoever , as touching the substance of the action , is out of all question , seeing both all power whence actions issue , are derived from him , and that no power can proceede into act without his present assistance and operation , but yet to the crime , the faultinesse , the inordination , the unlawfullnesse of the action ( wherein the nature of sinne doth for malice consist ) hee concurreth not . But it wholly proceedeth from the infection of the concupiscence , wherewith the faculties of the soule are originally defiled , the actions themselves issuing from the powers , and the sinfulnesse of the actions from the sinfulnesse of the powers , like corrupt streames flowing from filthier springs . It is not therefore every concurrence of the servants with the Master to a sinfull action , which causeth the staine , and imputation of sin upon the servant : as when he consenteth and concurreth only to the action , not to the sinne : namely , likes and approves it , as his masters worke , yet utterly dislikes it as it is his masters transgression , likes of the worke for the obligation of obedience , wherein ( touching worke ) he standeth to serve his Master , and yet dislikes of the sinne , for the great obligation wherin every one standeth toward the honour of God . But yet ( to answer secondly , to the point of resisting ) the servant ought not for any dislike or detestation of the annexed sinne , to resist or reject his masters commandement touching the worke : for in obeying hee is at most but the minister of another mans sinne ( and that as they say per accidens , namely , as it is annexed to such a worke ) but in resisting hee is directly the author of his owne sinne , by withdrawing his obedience about bodily service from I say , for the master doth not sinne onely in commanding his servant to worke , but in working him , and so bringing his command into execution ; which thing the servant knowing to be unlawfull , must ( that he may not partake therein ) not onely , not touch it with one of his fingers , but also perswade the contrary and modestly rebuke it . Again , hee ought to attend on holy workes , which directly will hinder that unlawfull worke , and to these is he bound as Gods servant that day . Thirdly , by approving ; and this the servant doth really , by his worke , and by his example .

Your second solution is found by this that hath been set downe , to be vaine and frivolous , the servant must refuse to sinne in any kinde . And his refusall in this kinde is not against the Law of nations as we have heretofore shewed , nor against his owne covenant , for his covenant ( though without limitations expressed ) doth not exempt him from the service of his Prince and Country , the Prince may presse him to the warres , much lesse from the service of his God , when his Lord and Saviour presseth him to his warres ; as he doth in the day of assembling his army in holy beauty . It is therefore wicked and injurious to God , man , nations , lawes and covenants , that you say , that the Servant standeth bound to his master in all bodily service , without any exception of the Sabbath more than other dayes . Your phrase you use of the Servants resisting , is your owne ; we teach the servant may refuse and must , all such workes which God hath forbidden to be done that day ; but not resist , no , hee must acknowledge his masters authority , though not obey his unlawfull commands , and be so farre from resisting , that he must suffer patiently the hard usage of an evill master , and endure stripes rather than offend God , in all , committing his cause to him that judgeth righteously .

And for the servants more full direction in this thing , one case of Conscience I would here briefely decide , which is this , what workes may servants doe on the Sabbath , and in what are they under their masters command and bound to obey them ? Answ. To conceive hereof plainely : There are foure sorts of workes lawfull on the Sabbath : First , workes of holinesse . Secondly , workes of mercy . Thirdly , workes that are in their nature servile , yet doe directly respect the present worship of God ; as out travell to the places of Gods worship : for these workes become now holy workes , and are not ours but Gods workes . Fourthly , workes of common honesty , that is , workes that make to the comely , decent and orderly performance of Gods worship , and our carriage and behaviour therein . Such are the tolling of a bell for the calling of the Assembly , the comely and modest dresse of the body , provided that it be not vaine , curious , nor aske much time , but be thrust into the narrowest roome that may bee . The spreading of our Table , so that state be not taken up , and all things bee prepared before as much as may bee , with the like . By workes of mercy , I meane , not onely the necessarie labours in the helpe of the sicke , and of women in travell , and of beasts out of a pit , with the like ; but also all those that are called workes of necessity , which I rather call workes of mercy , because they are therefore necessary , as they tend to the preservation of things , not from feared or suspected , but eminent and imminent and present danger ; and the worke it selfe must be done in mercy , not in covetousnesse or other respects . Now of this sort are these workes , labour in provision of convenient foode , tendance of cattell , fight for defence of our country being assailed , riding of postes on the affaires of the state in causes of present and imminent danger .

In all these the master hath power to command , and so hath the superiour over him that is under his charge , and the servant is bound to obey . The master may command him the workes of mercy , and the workes servile , that directly looke to the worship of God , or to goe with him to the Sermon though many miles off ( if it cannot bee had neerer hand ) and as the master may take his horse and ride thither , his servant going on foote , so may hee command his servant for this purpose to saddle his horse , as in 2 King . 4. 22 , 23. The question of the Shunamites husband sheweth , who to his wife desiring one of the Asses to bee made ready , and a servant to be sent her , that she might go to the man of God , saith on this wise , Wherefore wilt thougo to him to day ? it is neither now moone nor Sabbath . It was then their custome so to doe on the Sabbath and new moone . In like manner , the master may injoyne the servant such workes as tend to necessary provision of foode , and tending of children in the family , &c.

Yet here againe some things seeme to fight with the sanctification of the day : First , if the master shall strictly stand upon his state and distance , for if the familie-necessities in respect of young children should necessarily require the presence of some constantly at home , the master may not keepe his servant hereby constantly from the publike worship , but rather sometimes change turnes with him . Much lesse may he desire such unnecessary superfluities as may cause absence from the Assemblies : for this is to feede thy carcase on the life blood of the soules of thy servants . Deale in all plainenesse of heart , and know thou hast to deale with God . The servant must be sure the worke is unlawfull before he offer to withdraw his obedience , but thou maist sinne in that worke in which thy servant sinneth not , because thou art bound to search more into the nature of thy necessities .

Secondly , if the master set not his businesse in so wise and discreet an order , that without all unnecessary hinderances hee and all his houshold may sanctifie the day and keepe it holy .

Thirdly , if the master remember not that he is a God , and that both by communication of name and power , to provide for and see to the servants and his housholds rest , and therein respect that mercy which God would have shewen to servants , yea , to cattell on that day .

CHAP. XVIII . Breerwood . Pag. 30 , 31 , 32.

Object . BVt yet one scruple remaineth , because every person that did any Exod. 31. 14 , 15. worke on the Sabaoth day , was by the law to be cut off from his people , and to dye the death , every person therefore , the Servant as well as the master . Sol. I answere , that the judiciall commandement is to be understood of the same persons to whom the morall commandement was given ; the commandement touching punishment of them , to whom the commandement touching the offence was imposed : but I proved before , that the morall commandement was not imposed to servants as servants , but to them that were at liberty . All they therefore that did any worke on the Sabaoth were to dye the death by the judiciall law : they , I say , that did it , not they that were made to doe it ; which were as well passive as active in doing of it : namely , they that did it of election , as free , that might abstaine from worke and would not , not they that did it of injunction and necessitie , as servants that would abstaine from worke and might not ; whose condition was such that they would not worke by their masters direction , might be made to worke by their masters compulsion , for a hard case it were , if poore servants to whom no commandement to cease from worke was given by God , and yet might be compelled to worke by men , should dye for it , if they did so worke . It is therefore to be understood of them that worke willingly of themselves , or ( as authors ) cause others to worke ( as masters doe their servants ) not of them who onely ( as ministers ) and against their wills are set to worke . And rather because the worke of the servant ( that , I say , which he doth by the commandement of his master , to whom for matter of labour he is meerely subordinate ) even reason and equity will interpret the masters worke . And certainely that God accounteth it so , the declaration of that Precept in another place doth make manifest . Six daies thou shalt doe thy worke , and the seventh day thou shalt rest , that Exod. 23 12. thine Oxe and thin● Asse , and thy Sonne , and thy Maide , &c. may be refreshed : for is it not manifest that the servants worke is accounted the masters , seeing the rest from the masters worke is the refreshing of the servants ? the master therefore who by the morall law was commanded that his servants should not worke on the Sabaoth , was by the judiciall to be punished with death , if the servant did worke that day by his commandement .

Answer .

First , that place is to be understood of the presumptuous offender as appeareth in Numb. 15. 35 , 36. with that in vers. 30 , 31. The soule that doth ought presumptuously , reproacheth the Lord , and shall be cut off . For if the sinne were of ignorance , infirmity and errour , he was bound to bring a sinne-offring , vers. 27 , 28. thus the Iewes understand that place in Exodus . Now the servants worke at the masters command will not come under a wilfull and presumptuous sinne : yet that law sheweth this truth , that men for breach of Sabbath shall be punished according to the nature of their offence , so shall he that forgoeth Gods to doe his masters worke . This is the true Answere , you meerly trifle , and therefore the force of the objection lieth still upon you , and your Answere falls like an untimely fruite or rotten nut . And your hard cases ( for they seeme full of pitty , and yet would have a servant to be in the condition of a beast ) are meer conceits . And for that phrase of yours , saying , The servants may be compelled to work by men , speaking there of such worke as the fourth commandement hath forbidden , doth contradict your former Tenet expressely , who say , that the master may not command his servant to worke : may he not command him ? and may he yet compell him ? Good stuffe I promise you .

Secondly , in this place also seeing you offer to our thoughts Gods judiciall Law , and so his judiciary proceeding , I urge you with the just hand of Gods yengeance that lighteth oftentimes on children and servants working at the command of their parents and masters on that day . God punisheth none but those that offend lesse or more . But this ungodlinesse he hath punished from heaven . And all wise Christians will esteeme more of one Demonstration of Gods wrath , than of two hundered sophisticated Rhetoricall Demonstrations of any Disputer in the world . At Kimstat a towne in France , m m Iob. si●col . l. 3. De mirac . there lived in the yeere , 1559. a certaine covetous woman , who was so greedy of gaine , that shee would not frequent the Church her selfe , nor suffer any of her family to doe it , but continually toyled a bout drving and pilling of flaxe , and doing other houshold businesses : neither would she bee reclaimed by her neighbours , who admonished and disswaded her from such unseasonable workes . One Sabbath day as they were thus busily occupied , fire seemed to issue out of the flaxe , without doing any hurt : The next Sabbath it tooke fire indeed , but was quickly extinct : Yet this wretch continued obstinate in her prophanenesse even the third Sabbath , when the flax againe taking fire , could not bee quenched till it burnt her and two of her children to death , for though they were recovered out of the fire alive , yet the next day they all three died ; and that which was much to be wondred at , a young infant in the cradle was taken out of the midst of the flame without any hurt . God we see , tooke vengeance on the children that wrought at the mothers commandement . Are there not strange punishments for the workers of iniquitie n n Iob 31. 3. ? Above fifty persons were consumed in the fire which burnt the towne of Fevertone in Devonshire , in the yeere 1598. where 400. dwelling houses were all at once on fire and consumed for their horrible prophanation of the Lords day . Can any thinke that of those fifty , none were children and servants , whose worke that day had been usually abused ?

Here also , Christian Reader , I thought it my part to lay before thy more serious consideration these notable and late examples of Gods wrath from heaven against mens ungodlinesse on the Sabbath day . Blackesmith by trade , ( he is yet alive , the Lord give him an heart to repent , and all the Towne to learne by that hand of God ) this woman was with her yong childe in her armes within her owne gate looking on them : and so it was that while she looked on , one of the greatest ropes failed and broke , and the Pole fell downe upon the pale that parteth their gate and the streete , and the upper end of it with the fall , lapped over , and strucke the childe on the head in the mothers armes , and killed it . It was the edge of the weather-cocke that hit the childe on the head , ( marke it well ) and cleft the skull , and it dyed the next day .

It is time for thee Lord to worke , for men have made voide thy Law . Psal. 119. 126.

The Lord is known by the judgement which he executeth : The wicked is snared in the worke of his owne hands . Higgaion . Selah . Psal. 9. 16.

That place in Exo. 23. 12. which commeth in on the left side is abusively rendred by you when you read , that thy son and thy maide may be refreshed , whereas it is thus in the text , the sonne of thine handmaid : and when you say , it is manifest that the servants worke is accounted the masters ; seeing the rest from the masters worke is the refreshing of the servant , is it not as manifest that it is the servants , when the rest is his refreshing ? For by another rest ▪ I am not refreshed , if I worke : and what if in some respects it may be called the masters worke , is it therefore no sinne in the servant to doe it ? This is a begging of the question , and a shame in a professed Disputant .

CHAP. XIX . Breerwood . Pag. 32 , 33 , 34.

ANd thus have I proved my assertion , namely that the commandement of the Sabaoth was not given , nor fit to be given to the servants themselves , but to their governours , both by arguments of reason which is the rule of men , and authoritie of Scriptures , which is the rule of Christians , and cannot finde any thing materiall in either of both that may reprove it : but yet if I should admit ( which I doubt you will never prove ) that the commandement was directly given to servants themselves , as servants , and that they might lawfully disobey their masters touching those workes whereby the precept of the Sabaoth might bee transgressed : yet have I another exception against your doctrine ; namely , for condemning every light worke ( such as inviting of guests , or fetching of wine from a neighbours house , or giving a horse provender ) for these are the very instances which bred the question ) for transgression of Gods commandements , forbidden on the Sabaoth : no , it is not ; the commandements , importeth no such thing , for it is not [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] that is , every worke , but [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] that is there forbidden , that is , every servile worke , for such the word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] properly doth import , and servile worke , by the interpretation of the best Divines is accounted , either that which is attended with the toyle of the body , or at least intended and directed to lucre and gaine of riches , with some care of the minde , such as mens ordinary worke is wont to bee on common dayes . And that the worke there forbidden hath a speciall relation to the gaine of riches is the better apparent , because the same word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] signifieth ( opes ) as well as ( opus ) riches as well as worke ; and not onely where the commandement was pronounced ( in the 20 of Exodus ) but wheresoever it is repeated in the bookes of the law , which is oftentimes ( and differently for other circumstances ) the same word [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] is ever retained and never changed ; not every worke therefore absolutely , but every worke of such a kinde , namely , consisting in toyle , and tending to gain , is restrained by the commandement ; and is there not evident reason to understand it so ? For seeing the intendment of the Precept is clearly ( in the point of that dayes vacation ) that the body should be refreshed by abstinence from labour ; And ( in the point of sanctification of it ) the minde should be refreshed by attendance to spirituall exercise : it followeth manifestly , that if there bee any workes that resolve not the body , and so hinder not the refreshing of it , nor dissolve and alienate the minde from the Service of God , and meditation of godlinesse , that these workes are not forbidden , because neither the vacation which the commandement importeth , nor that sanctification which it intendeth , is impeached by them . written by his owne hand at the time when these things were in agitation : the coppy being his first draught , and so very imperfect in many things , cannot bee published as could be wished for the satisfaction of the Christian Reader . Therefore wee must bee contented here and there to give thee a little taste : and first in this particular you have it thus in his owne words . Object . The word Melachah doth signifie properly servile workes , and is a choyse word of purpose used in this Commandement .

Sol. That the word signifieth servile workes , I finde some Divines so saying ; but that by servile workes they meane onely toylesome and gainefull workes I deny . For they used to place servile workes , over against workes of pietie . Now as by workes of pietie , they meane lesser , as well as greater works of religion to God : so by servile workes , they meane as well lighter as toylsome workes of labour for man . To deale plainly with you , I see no cause why Melachah should have any such speciall weight in signification : For thogh your conceit of it that it signifieth opes , as wel as opus , might cast som color to perswade that it might meane works of gain , yet that it shold specially note works of toyle , there is no color . Nay me thinks , Magnaseh , is of a larger signification , and fits for toyle , as signifying to worke , cum energia . Thus the wicked are workers of iniquitie , and Nabals cattell are called Magnasehu , & appellantur nomine operis , eò quod homo seipsum occupat in illorum acquisitione , and are called by the name of Worke , because man busieth himselfe in getting them ; and yet Pegnulah more fit than them both , it signifieth opus and op●ris merces , worke and the reward of worke ; workes of hands , Psal. 9. 16. The worke of the hireling . Iob 7. 2.

It is likely that he that published this Treatise of Master Breerwoods , hath a perfect coppie of a full answere . ( For Master Breerwoods provoked spirit , as he termeth it himselfe , would not have beene allayed , without a satisfactorie answer . ) Faire dealing would have required , it should have beene produced , and then I had saved this paines in answering : But then the Publisher had missed his aime , which was to traduce the Dead ; who then being Dead , had yet spoken .

Sixtly , that this interpretation is orthodoxe , and yours novel and adulterous ; see how Divines and the Church●s of Christ have understood it .

Our Church of England declareth her minde in the first part of the Homilie of the place and time of Prayer ; where the example of the man that gathered stickes on the Sabbath day is alledged : and those that pranke , and prick , and paint , and point themselves to be gorgeous and gay , those that toyishly talke , are reckoned a sort of transgressors , worse than those that keepe Markets and Faires that day .

Tertullian saith , q q Non facies opus , quod ? utique tuum . Arcam verò circumserre , neque quotidianum opus videri potest neque humanum , sed bonum & sacrosanctum , &c. Tertul. l. 2. contra Marcionem . God forbade humane workes , not divine . Thou shalt doe no worke , what worke ? namely thine owne : but to carry abou the Arke ( that is , about the wals of Iericho ) can neither seeme a dayly worke , nor an humane , but a good and holy worke ; and therefore by the very Commandement of God , divine .

Master Greenham , r r Greenh . Treatise of the Sabbath . As wee denie Church feasts , as imit●tions of the Heathen ; so we deny Holy-day playes as remnants of ancient prophanenesse . pag. 169. sheweth excellently , that recreations , as shooting and the like , at other times lawfull ; and bankettings , and the exercises for sicke persons refreshing , if it be not in reading , singing , and holy conference ; ( for if they be sicke , it is a time of praying , not of playing ; and if they be well to play , are they not so to doe these Heavenly and comfortable duties ? ) All these are unlawfull to be used that day ; neither , saith he , is the Sabboth onely broken by prophanenesse , but also by idle workes . Mayer s s pag. 260. upon the fourth Commandement saith , We must rest from worldly speeches and thoughts : small workes which come not within the compasse of religion , mercy or necessitie must not be done on the Sabbath , saith Master Dod on the Commandements . t t pag. 152. Polyander , Rivet , Wallaeus and Thysius , say , u u Synopsis purioris theol . ●●sp. 21. pag. 261. That it is morall and ingrafted in nature , that the whole minde bee taken off from other cares on the Sabbath , and the whole day bestowed in the duties morall ? or if so , how should the Iewes put a difference betweene the one and the other ? for you will needs have ceremoniall precepts in the body of the fourth Commandement . And why bring you in , the Instance of our blessed Saviour who was a Iew , and bound to the law as given to the Iewes , and kept the ceremonial as wel as the moral law ?

Secondly , Come , come , you are plunged , let me helpe you . In that our Saviour did allow and doe many light and laborlesse workes , in your Ashdodaean phrase ( for we take your words till wee come to examine the matter further ) and yet by voluntary dispensation was bound to all the law , it is cleare , that no ceremoniall law or clause of any law in the old Testament forbade the workes that hee did on the Sabbath : and so your answere , that that command in Exod. 35. 3. was a a If it were ceremoniall , the equitie neverthelesse must binde Christians , although the sanction doth not constraine them . The equitie of the Law teacheth us , wee ought not to turne this libertie , to bee servants of our wanton desires . Greenth . Treatise of the Sabbath , pag. 168. I ad the equitie of it sheweth that it is not the lightnesse of the worke , if it bee once opposed to Gods , that makes it that day sinlesse . Ceremoniall , is a meere phansie , you must flie to some other reason : and you might have knowne it hath beene alledged by divers to bee this , that the Lord there answered a particular case about working at the Tabernacle , and prohibits every worke though never so light about the erection thereof for that day ; because it tended not immediately to the worship of God : and thus now at this day it were sinfull to build Churches on the Sabbath , or to kindle a fire to prepare or fit any worke thereabout . So the precept , about the boyling and baking of the Manna gathered on the sixt day ; that it , might not be left till the Sabbath to be then dressed , was b b Vatablus in locum . Trem. Junius . Bysh. Babingt ▪ in v 4. of Ch. 31. Exod. pag. 319. A precept that concerned that present time , while the Manna fell , that they might see the miraculous power of God , in the keeping of it without corrupting , till the next day ; and because on the Sabbath they should not finde it in the field .

Consider it well , if to kindle a fire to prepare things for the building of a Church be unlawfull , which your selfe hold to be a light worke , and cannot but confesse to be no worke of private gaine ; then certainely much more are all other light workes forbidden , that fall not under the works afore-rehearsed .

Thirdly , but let us see what you alledge in our Saviour ; He approved of the letting of the Oxe to the water , of rubbing the eares of corne : He made clay to annoint the eyes of the blinde : He bade the lame man healed , take up his bed . What then ? Are therefore light workes to be done ? It is no light worke to make clay and carry beds ; or that cannot be your reason ; nay your instances are all wide from your purpose ; you neede clay or glue , to glue them together . Christ alloweth not these workes of letting the Oxe to water , and rubbing the eares of Corne , because they are light ; but because they were workes of mercie to save life , that could not bee deferred , and did those other workes himselfe ; not because they were light , but inlightning . He commanded the impotent man to carry his bed ; not because it was laborlesse , for it was laborsome , and therefore did he prescribe him that , and no light worke to shew his perfect soundnesse , and the truth of the miracle , to excite him and all to glorifie God . Mayer in his English Catechisme explained pag , 262. sheweth that all the reasons of the Commandements binde us , and reach to us as to the Iewes : and alledgeth it to prove that this Law is of force for every one of us , aswel as Iewes , and as much in force as any of the other nine : pag. 261.

Fourthly , thus we neede not dispensation for our Saviour , but a pardon for your abuse of his blessed words and deeds . That also which you alledge touching his being under the Law , cuts the throat of your solution to the objection ; and gives us just cause to consider and conclude , that all that you , or any other Divine hath ever said for the Christians freedome on the Lords day , will bee found but the Iewes freedome , which both they might have had , and had also by the Law of the fourth Commandement , had not their superstition , or superstitious teachers , wrongd the Law , and them ; for see what Christ did on the Sabbath and allowed , and in that behold those burdens of Iewish superstition abandoned , and that ( as some call it ) of Christian libertie ; which yet are no other , than matter of Christian dutie to the eternall and morall Law , delivered in the fourth Commandement .

First , you would have allowed a comfortable use of the Creatures , not onely an use for meere necessitie . God ever gave it on this day , for the Sabbath was a festivall ever ;

The Iewes were usually ( as too many are now ) for want of right collation of Scriptures together , either superstitious , or sacrilegious .

Fifthly , you would that things that tend to decency might be done , without which the ordinances cannot bee so used to order and edification . They ever might ; The Priests might blow their Trumpets and Hornes on the Sabbath day , for the assembling of the people , Numb . 10. 2. So may our Bells be thus rung .

Sixthly , it is not against Christian liberty to have the precise day appointed of God : it was not against the liberty and glory of our nature in integritie . And tell me ( I pray you ) whether it make more to Christian liberty to observe a day , by the constitution of the Church , or by institution of God , whose Service is perfect liberty . Yea , since it is usuall with God to powre upon the Church on the Lords day the holy Ghost ( which is the Spirit of liberty ) certainely it never returnes , but it increaseth that liberty with greater accessions daily .

That which some Divines have said , that the Sabbath in the Law ▪ was a day n n In se & per se sanctus . Per se , pars & instrumentum ●ultûs . in it selfe , and of it selfe holy , and was of it selfe a part and instrument of piety , in respect of the rest . I cannot see how it can bee grounded on the Commandement , or any other Scripture : the Commandement is , Remember the Sabbath or resting day to keepe it holy ; it was sanctified ; and the rest injoyned , that it might be subservient to piety and holinesse , as also the Lords day is . If any such thing were found to belong to that day , it was accessary ; and if ought of type were in it to the Iewes , it was not injoyned in the precept , but given as an appendix to it , and so is taken away by Christ , and no way bindeth us to the use thereof .

CHAP. XXI . Breerwood . Pag. 36 , 37.

BVt let that be admitted also ; first , that the commandement was immediatly given to servants . Secondly , that it was given touching the lightest degree of workes . Let servants bee the persons , and those workes the matter to whom , and of which the commandement was given , is your doctrine yet justified hereby , & subject to no other reproofe ? The persons have afforded me exceptions against it , because the commandment was not given to servants And the matter because it was not imposed touching that light sort of works ; the time also will , because it cannot be understood of the Lords day ; for what day was it , of which the charge of vacation was so strictly given ? Was it not the seventh day of the weeke ? The seventh ( saith the precept ) is the Sabaoth of the Lord thy God ; In it thou shalt doe no worke . And why the seventh ▪ Because in sixe dayes the Lord finished all the workes of creation , and rested the seventh day ; therefore he sanctified the seventh day ; and what day is it whereof we question ? The Lords day ? That the first day of the weeke ▪ It is therefore the seventh day of the weeke ( the Sabaoth of the Jewes ) not the first day of the weeke ( the Sabaoth of Christians ) that was so strictly by Gods commandement destined to rest . Therefore the workes done on the Sabaoth day are no transgressions of Gods commandements . Object . But you will say , the old Sabaoth is abolished , and the celebration of it translated to the first day of the weeke . Translated , by whom ? By any commandement of God ? Where is it ? The holy Scripture we know to be sufficient ; it containeth all the commandements of God , whether of things to be done , or to be avoided , or to be beleeved . Sol. Let me heare either one precept , one Word of God out of the old Testament that it should be translated ; or one precept , one word of the Sonne of God out of the new Testament , commanding it to bee translated ; I say , one word of any of his Apostles , intimating that by Christs commandement it was translated . It is certaine that there is none . Therfore it is evident that the solemnitie of the Lords day was not established Iure divino . Not by any commandement of God , and consequently that to worke on that day , is certainely no breach of any Divine commandement .

Answer .

You proceed , and would prove this wicked assertion , That it is no breach of any Divine commandement , for a servant at the commandement of his master , nay , for any one on his owne head , to worke on our Sabbath , which is the Lords day , the first day of the weeke .

First , the commandement , say you , cannot be understood of the Lords day . Why I pray you , can you understand it of any other day save the Sabbath day ? Doth not the tenor of the precept sound thus , Remember the Sabbath day to sanctifie it ? You yeeld in the next breath , that the Lords day is the Christians Sabbath . You must then yeeld , that the commandement is understood of it . You would bee thus understood , and take it very hainously , that you should be said to oppose Gods Sabbath , do you ? No : you doe not , nor ever did . Farre bee it from you ; to thinke it , were to wrong you ; to write it , were to calumniate you ( thus you pleade for your selfe in the first section of your Reply , pag. 61 , 62. ) Yet lo , now the commandement cannot be understood of the Lords day ? Why then , say man , the Lords day is not the Sabbath ; for of the Sabbath is the commandement .

Secondly , but to your reasoning ; for it is not reason nor religion .

What day was it of which the charge was so strictly given ? was it not of the seventh day of the weeke , say you ? Yes indeed , of the seventh , as the precept was first applied to man . But aske againe , Why of the seventh more than the sixth ? And the Lord answereth , Because it was the Sabbath of the Lord : for when it ceaseth to be the Lords Sabbath , the commandement is not of it , ( as you also acknowledge , or else why keepe you it not ? ) Yet the commandement standeth in full vigor , viz. of sanctifying ▪ and resting on the Sabbath . To the Iewes the seventh from the Creation was the Sabbath , the commandement stood in vigor to them for that day : to the Christian , the seventh , even the first day of the weeke is the Sabbath : the commandement stands in vigor to them also for that day . Therefore he saith not , Remember thou sanctifie the seventh day , and keep it Sabbath ; nor , thou shalt doe no worke on the Sabbath day , for it is the seventh : but he saith , Remember the Sabbath day to sanctifie it ; and , Thou shalt do no worke ▪ on the seventh , for it is the Sabbath . This Reason you leape , and yet you aske a Why ; And why the seventh ? Because God rested thereon , and sanctified the seventh day . Here you violate first , the words of the commandement written with Gods owne finger , and then the sense ; for it is thus read , o o Exod. 20. 11. Therefore hee sanctified the Sabbath day , or resting day , and so hee sanctified our Sabbath day as well as theirs : for , the Sabbath he sanctified , be it what day hee shall be pleased to nominate : a matter of infinite comfort to us , that desire to doe the duties of the day with faith , in Gods both blessing , and acceptation . And hereby your conclusion is utterly weakened .

Thirdly , this reason is given both as a reason of the rest on that day , and as a plaine declaration of the institution of that Sabbath day , and of this day in the precept now . Hee rested the seventh day , Wherefore the Lord blessed the Sabbath day and hallowed it . When did hee so ? Gen. 2. 3. In the beginning . Yea , he did sanctifie the seventh . Yea , then he sanctified the Sabbath , it was instituted , when he blessed and sanctified it , and this was in the Creation . But how was this done ? The very worke of the day instituted the day , which was this , the Lords resting , blessing , and sanctifying it . Now this teacheth us , that the institution of the Sabbath , in respect of the determination of the time , is to bee looked for , in the worke of God . Gods resting , blessing , and sanctifying the seventh day , made it the Sabbath day : therefore in the commandement it is said , The seventh is the Sabbath , and the following words shew how it was made the Sabbath , and what day he blesseth , and sanctifieth , is the Sabbath . Now Christ is the Lord of the Sabbath , by whom the worlds were made , Col. 1. 16. by whom also they are renewed , looke in his worke , and find undoubtedly the making and institution of the day to the world renewed ; the seventh day he lay in the grave , here was no worke of blessing and sanctifying ; but the first day of the weeke very early he arose , and appeared to his Disciples ; and unfolded the Scriptures , and opened their understandings to understand them .

The fourth commandement ( to speake all clearely ) stands in p p Nomine Sabbathi nobis significatur , quòd in nostris debeamus & nos Sabbathiꝭ ●● , Hoc est quiescere ab illis operibus , à quibus & Iudaei quiescere jubebantur . Zanch. de red . l. 1. c. 19. force to us , and the Lords resurrection , resting from the worke of our redemption , and rejoycing in it , blessing it with that worke , with divers apparitions that very day , and sanctifying it with spending it among his Disciples in his presence bodily , now glorified , in heavenly expositions and operations upon their hearts , and in the returne of the day many times , and in speciall , upon the returne of it at Whitsontide with the mission of the Holy Ghost . This , I say , applieth , and determineth it to this day we now observe ▪ And as the Iewes are sent to seeke the precise day in the Lords resting from the workes of Creation , so we are sent to the rest , from the worke of redemption . The institution of this day is clearely in the very worke of the Resurrection , as the institution of the seventh day , was in the worke of finishing the Creation .

This hath been anciently taught , and still is sparsed in the writings of the godly learned .

S. Augustine saith , q q Domini resuscitatio promisit nobis aeternum diem , & consecravit nobis Dominicum Domini . Qui vocatur Dominicus , ipse propriè videtur ad Dominum pertinere , quia eo die Dominus resurrexit . Aug. de verbis Apost. Serm. 15. Dominicum ergò diem Apostoli & Apostolici viri ideò religios● solennitate habe●dum sanxerunt , quia in eodem Redemptor noster ▪ ● mortuis resurrexit ▪ Serm. de temp. 251. The Lords Resurrection hath promised us an eternall day , and hath consecrated to us the Dominicall day of the Lord . The day which is called the Lords day , it seemeth properly to pertaine to the Lord , because that day the Lord rose againe .

The same Father tells us , that in this resurrection of Christ , the Apostles and Apostolicall men saw as much : he saith , the Lords day the Apostles and Apostolicall men have ordained with religious solemnity to be kept , because in the same our Redeemer rose from the dead .

Ignatius r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Epist. ad Magn●s . giveth this for the onely Reason binding every one to keepe this day , saying , Let every one that loveth Christ , celebrate the Lords day , the day pertaining to the Resurrection , the Queene and Prince of all dayes .

Athanasius s s Athanas . de Sabbat. & circumcis . Psal. 118. 124. calls the Lords day in which Christ renewed the old Man , the beginning of the new Creature ; and therefore , hee saith , when hee had renewed the Creature which was made within sixe dayes , he would have that day consecrated to this instauration , which the Spirit foretells in the Psalme , This is the day which the Lord hath made .

Iunius t t Tempus ad conventus sacros , semper est dies octavus , quem inde à resurrectione Christi Ecclesia vocavit Dominicum , quod Christus suaresurrectione & sacto sacris coetibus dicavit , quem Apostoli observarunt & coetibus dicatum esse doc●erunt , & quem Christiana Ecclesia dictis corum obsequens , & facta imitans , concelebrat . Eccles. lib. 1. cap. 4. sub sinem . speaking of the time necessary to publike worship , saith , It is the eighth day for ever , which the Church from the resurrection of Christ , hath called the Lords day , which Christ by his resurrection and deed hath dedicated to holy assemblies , which the Apostles have observed , and have taught , that it is dedicated thereto , and which the Christian Church obedient to their words , and imitating their deeds , doth joyntly celebrate .

In the Preface to the Assembly of the Church of Scotland at Perth , Anno 1618. the question being moved , how the particular and materiall day may bee knowne , that the Christian Church should observe ; the answer is , that the particular day was demonstrated by our Saviours Resurrection , and his apparitions made thereon ; by the Apostolicall practice , and the perpetuall observation of the Church ever since that time , of the day which in Scripture is called the Lords day , as that which the Iewes observed , was called the Lords Sabbath ; because as the one was appointed by the Lord for a memoriall of his rest after the Creation , so the other was instituted by the Lord for a memoriall of his Resurrection after the Redemption . For this we must hold as a sure ground , whatever the Catholike Church hath observed in all Ages , and is found in Scripture expressely to have been practised by Christ and the Apostles , ( such as is the sanctification of the Lords day ) the same most certainely was instituted by the Lord to bee observed , and his practice in Word of the Lord , and of equall worth , as if the Lord by voice from heaven had spoken it , and more sure for us than such a voice , 1 Pet. 1. 12 , 25. and 2 Pet. 1. 19 , 20 , 21. Whence it is cleare , that the Gospell preached by the Apostles with the holy Ghost sent downe from heaven , is the Word of the Lord that endureth for ever .

Secondly , it was enjoyned by the Apostles precept , and observed by them : enjoyned , and the worke of the day in part prescribed , 1 Cor. 16. 2. observed Act. 20. 7.

Thirdly , the Apostle saith , that which you have seene and heard in me , that doe ; and the God of peace shall be with you , Phil. 4. 9. But this was seene , and heard of , to bee done by him , Act. 20. 7. Therefore do it . Perkins on Gal. 4. vers. 10.

Fourthly , if the same reason , grounded on Gods Word , be as well for the first day of the weeke , as it was once for the Sabbath of the Iewes , then we are as certainely tyed by the Lord to the observation of this day , as they were for their Sabbath : for the same reason is of the same force . But there is the same reason ; therefore wee are bound by the Lord . That there is the same reason , is apparant by those three places laid together , Exod. 20. 10. Mat. 12. 8. Ioh. 5. 23. The maine reason of the Iewes Sabbath is , because it was the Sabbath of the Lord . In like manner ours is the Sabbath of the Lord Christ , when hee had finished the worke of our redemption : for which cause hee taketh this name , the son of man is even Lord of the Sabbath : as if in more words he should say ; when God the Father had once ended the making of the world , hee rested , and published himselfe to be the Lord of that rest , and dedicated it to himselfe , giving it the name of the Sabbath of the Lord . In like manner , when I shall have finished the worke of mans Redemption , I will rest ( & have the day of my rest dedicated unto my selfe ; for which cause , I say , that the sonne of man is even Lord of the Sabbath also ; it shall be called , the Lords day . And thus the will of the Father shall be fulfilled , which is , that as they honoured the Father in keeping the Sabbath betwixt the Creation and Redemption ; so they should honour the Sonne , in keeping the Sabbath betwixt the redemption and consummation of the world .

Fifthly , the judgments of God fearefully , and to miracles lighting on the contemners and prophaners of this day by worldlinesse , the opposition of godlesse and most evill men ; the Conscience working on men , for the observation and against the neglect thereof ; the errors of Familists , Anabaptists , Papists , and such loose pleaders , as you and others have shewed themselves to be , are strong and impregnable arguments for the Divine Authority of it ; together with the contradictions , and the grosse opinions you are forced to runne into , which argue that you rebell against the light in you , and your prophane Atheisticall hearts would have that true , which yet your owne light disproveth , in the truths that are forced thereby to drop from you .

Sixthly , yea I shall ( through Gods grace ) evince this , that it is of the Lords owne institution : for , besides that his resurrection institutes it , as I sayd before ;

First , it is called the Lords day . Rev. 1. 10. Which cannot bee for any reason , but because it is of the Lords institution : for so , first , the phrase , his day , not by creation , for so all daies are his ; not by destination , for that intendeth a time yet to come ; and so the day of generall judgement is his 1 Thes. 5. 2. but by consecration , and choise and institution ; a fourth way I would heare designed , and then I shall bee ready to make answer . Secondly , the like phrases of Scripture prove it in the same case in Exod. 20. 10. the seventh is the Sabbath of the Lord ; in other ordinances of Christ , the Lords Supper , 1 Cor. 10. the Table of the Lord , 1. Cor. 10. 21. his ministry , 1. Tim. 1. 12. Thirdly , the manner of predication sheweth , x x Thom. Aquin. 3. q. 16. art. 3. that this day belongeth to him by his owne assuming , properly , for it s predicated of him denominatively , because it is said to bee of the Lord denominatively , the man Christ is not the Lords , but the Lord ; but his will , hand , Passion is lightly called , the Lords Will , the Lords hand , the Lords passion : for that which is of , and belonging properly to the Lord , is called the Lords .

●he first day of the weeke , saith Tylenus , g Is destinated Primus Hebdomadis dies sacris congressi●us destinatus est , isque non modo ab Apostolis observatus sed etiam ab ipso Christo institutus videri potest , quem hoc die in conventus discipulorum venisse , testatur historia Evangelica . Tylen . Synt. loc. 44. p. 276. to holy assemblies ; and that not alone observed of the Apostles , Act. 20. 17. 1 Cor. 16. 1. But also it may bee seene to be Instituted by Christ himselfe , whom the evangelicall History doth testifie to have come this day into the assemblies of the Disciples , Ioh. 20. 19 , 26.

Polyander , Rivet , Walaeus , Thysius , affirme h h Hic dies absolutè non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tantum , sed & denominativè cum articulo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nominari coepit , Apoc. 1. 10. nempe non solum quod eo resurrexit Dominus , & vivum se exhibuit , sedetiam quod ei rei imò universim Dominò imò à Domino sacratus dedi●aiusque esset . Qualiter & coena Domini 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatur & locus conventus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & praec●tios●lemnis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scitè declarat Aug. de verbis Apost. Serm. 15. Si autem Apostolicae institutionis , divinae quoque fu●rit authoritatis synops pur . Theo. 2. disp. 1. p. 263. that this day began to be named not onely the day of the Lord , but also denominatively the Lords day . Apoc. 1. 10. To wit , not only because the Lord rose thereon , and presented himselfe alive , but also because it was made holy and dedicated to that thing , yea , wholly to the Lord , yea , and of the Lord so sanctified and dedicated ; like as also the Supper of the Lord is called the Lords Supper , 1 Cor. 11. 20. and the place of assemblies the Lords , and the solemne prayer The Lords Prayer , as wittily Augustine declareth in his fifteenth Sermon of the words of the Apostle . But if it were of Apostolike Institution ; it were also of Divine authoritie .

Bishop Andrewes saith , i i Serm. 13. of the Resur p. 529. the Lords day hath testimony in Scripture ; for how came it to bee the Lords day ? But that , as it is in the Psalmest , the Lord made it ; and why made he it ? but because on it the stone cast aside , that is , Christ was made the head stone of the corner ; that is , because then the Lord arose , because his resurrection fell on it .

Who altered it ? I answer , ( saith Master Attersol ) k k Attersoll . on Numb. 15. vers. 3● . p. 644. Christ himselfe is the Author of this change ; the Apostles often teach , that whatsoever they taught , they received it from Christ ; they learned it at his hands before , either by word of his mouth , or by revelation of his Spirit : but the Apostles enjoyned the first day of the weeke to be kept as a Sabbath of rest . 1 Cor. 16. 1.

Master Barker , l l On the fourth Commandement p. 186. God did change the dayes , and to shew the alteration , the Apostles gave this day the name of the Lords day , they themselves kept it and ordained that the Churches in their time should observe it .

Our renowned Champion Doctor Fulke , in the confutation of the Rhemists saith , m m Dr. Fulke on Reve. 1. 10. sect. 6. To change the Lords day and keepe it upon Monday , Tuesday , or any other day , the Church hath no authoritie ; for it is not a matter of indifferencie , but a necessarie prescription of Christ himselfe delivered to us by his Apostles .

Christ did appoint the new Sabbath , saith Wolphius , n n Wolph . Chronol. l. 2. c. 1. when our last enemy death being overcome , hee made an end of the labours of our Redemption , which in his humanitie were to be borne , and the next day with the new man restored , he brought out a new time ; the time of our Redemption , and of the new Covenant .

Adde hereunto Docter Bownd in the booke of the Sabbath commended by that painefull and learned Divine , Doctor Willet and Doctor Iones , in two latine epistles prefixed .

To conclude this matter , the Apostles made this day the Lords day , by a declaratorie consecration , which Christ himselfe made before the Lords day , by a fundamentall and binding relation , to wit , His resurrection thereon ; and by blessed and actuall applycation to his use in his apparitions and expositions thereon , and by institution in his deedes and words , for the Apostles taught to doe but what Christ commanded . Matth. 28. 20. Act. 1. 3.

CHAP. XXII . Breerwood . Pag. 38 , 39.

HOw then hath the first day of the weeke gained the celebration and solemnity to become the Sabaoth of the Christians ? By the constitution of the Church , and onely by that , yet of that most ancient Church , I confesse that next followed the ascention of our redeemer . But ▪ yet all this is but Ius humanum , it is but the decree of

Secondly , but you go about to prove the Iewes Sabbath ceremoniall , because first , it was a signe of difference betweene Iewes and Gentiles , and part of the partition wall . The first part of this proofe was answered before ; it was a signe betweene God and them , that the Lord sanctified them ; so the Sanctification of the Sabbath ( understand it of ours ) is still a signe that God sanctifieth a man , every signe is not a ceremonie , as every living creature is not a man . The Sabbath was a signe of the creation , saith Athaenasiu● r r Athanas . & de Sabbato & Circumcis . , yet not therefore a ceremonie .

The second part of your proofe implyed , when you say it was a part of the partition wall , is very unsound : the partition wall s s Zanch. in Ephes. 2. v. 14. 15. spoken of in Ephe. 2. 14. was the Law of Commandements contained in ordinances spoken of in the next verse , which was not the Law morall , but the ceremoniall ; therefore you must prove first the Sabbath to bee ceremoniall , and then wee yeeld it is taken away , and so farre forth as you can make that good .

Thirdly , againe to prove it ceremoniall , you alledge the place in Col. 2. 16. but that the Apost. speaketh not there of the fourth Commandement is evident . First , because hee treateth expresly of those Sabbaths which were of the same ranke with the New-Moones , and were ceremoniall shadowes of things to come in Christ : but the Sabbath prescribed in the Decalogue , is altogether of another nature , as hath beene , and shall be further shewed . Secondly , he speaketh as the Apostles doth to the Galatians , cap. 4. 10. but the place there treates only of the observation of the dayes , moneths , and yeeres , which pertained to the servitude and bondage of weake and beggerly rudiments ; as in vers. 9. appeareth . Now that any precept of the Decalogue should bee so accounted and reckoned as a weake and beggerly rudiment , was farre from the Apostle to thinke , and is abhorred to Christian eares and religion .

Whatsoever also was Ceremoniall in the Sabbath ( if it bee granted according to the opinion of many Divines , that some ceremony was in the day ) in respect of that precise day , that is , by constitution annexed to it extrinsecally , and not of the nature of the Sabbath , and first institution therof , which nothing hinders the morality of the seventh dayes institution ; for so in the Authority of Fathers and first borne , which pertaines to the fifth commandement , there was annexed a Ceremoniall reason of a type , namely , the shadowing out of Christ , the first borne among many brethren : yet by this annexed typical figure , the fifth commandement , nor the priviledge of the first borne , in respect of the first nature of it , is not ceremoniall .

Nevertheles , by Scripture there appeareth not unto me of certainty , any ceremony or type in the observation of the seventh day properly so called : for the mention of a spirituall Sabbatisme in Heb 4. 9. presignified in some type foregoing , under the nature of a type if referred only to the rest in Canaan , and by comparison of the like , to the rest of God : but by no meanes in the least signification is it referred to the rest commanded in the fourth precept , as to a type and shadow .

And whereas the Fathers , and many others include the Iewish Sabbath within the former text , they must in my judgement , bee understood of that day , as it was the day in which the ceremoniall worship ( which was then the worship of God ) was the sanctification of the Sabbath , and as that precise day was , till Christ came , apt and fit ; but now after Christs resurrection , not fit for the new world , but swallowed up of the greater , namely , the Lords day , fit for the memoriall of the workes of Creation and Redemption . For to observe the Sabbath with Moses Rites , were to deny Christ come in the flesh , whose Kingdome is not meat and drinke , but righteousnesse , peace and joy in the holy Ghost ; and to this the old Sabbatarian Heretikes had an aime : and to observe the Iewish seventh for Sabbath now , deserves worthily the Anathema of ancient Councels , and Saint Austins sharpe sentence , who saith thus ; t t Quisque illum diem observat , ut litera sonat , carnaliter sapit , Despir & lit . c. 14. Whosoever shall keepe that day as the letter soundeth , savoureth of the flesh . And lastly , to observe the Sabbath in the devised assumed superstitious strictnesse Iewish , which was never commanded , but taken up of their owne heads ; or in the luxurious heathenish sports that others of them used , is deservedly condemned by the Ancients , and is against , or Christian liberty , or Christian sanctity .

Fourthly , but , to returne ; grant it to bee ceremoniall , yet your arguing will not hold , that the Sabbath in the Commandement is utterly vanished : for all that place , ceremony in that rest , do hold that the rest in heaven was that which was chiefely aymed at . Now this maketh against you ; for then a Sabbaths rest must remaine till that eternall rest bee come : for though it bee assured , yet it is not come . And if the assurance by word and pledge would have cut off the necessity of a Sabbath rest to shadow it , then might all the shadowes of the ceremoniall Law have been spared , for they had the Word , Oath , and Spirit of God to assume Christs comming and from that place in Heb. 4. Doctor Willet u u D. Willet on Gen. 2. his places of doctrine . saw enough to prove the divine institution of the Lords day , as a Sabbath rest , he thus reasoneth :

Every simbole significative or representing signe mentioned in Scripture had a divine institution , but so is the Sabbath a simbole or type of our everlasting rest , Heb. 4. 9. there remaineth therefore Sabbatismus , a Sabbath rest to the people of God . Which words doe conclude , that both the type remaineth , that is , a Sabbatisme , and the signification of the type everlasting rest .

CHAP. XXIV . Breerwood . Pag. 39.

BVt might not the celebration of the Sabaoth , which thus ceased , bee justly translated by the Church to the first day of the weeke ? Yes certainely , both might and was iustly . For I consider that the generality , was of the morall law , of the law of nature , namely that men should sequester sometime from worldly affaires , which they might dedicate to the honour of God , onely the speciality , that is the limitation and designement of that time , was the churches ordinance appointing first one certaine day , and that in relation of Christian assemblies , namely that they might meete and pray , and and praise God together with one voyce in the congregation . And secondly designing that one day to the first day of the weeke , for some speciall reasons and remembrances . For first it was the day of Christs resurrection from the dead . Secondly it was the day of the holy Ghosts descention from Heauen to powre infinite graces vpon Christians . The first of them for our iustification as the Apostle speaketh . The second for the sanctification , and edification of the whole Church ( to omit some other reasons of lesse importance ) iustly therefore was the consecration of the Sabaoth translated to that day .

Answer .

First , Yea ; a shadow ? Of which we have the substance in Christ ? Out of Date ? and expired of it selfe ? Part of the partition wall ? And yet the celebration and consecration of the Sabbath translated justly ? Then the Church , by your Doctrine , may revive the ceremoniall law , and put life into the dead carcase thereof ; the Church may not alone embrace the shadow , of which Christ is the body , but also appoint it to bee embraced : the Church may translate part of the ceremonial Law ( which yet Moses the typicall mediator would not , might not order a tittle of it , to a loope , lace , or placing of either , but keepe to the patterne shewed him in the Mount ) and so by the same reason translate priesthood and all , Heb. 6. The Church then is Lord of the Sabbath , and can consecrate , and not only celebrate the Sabbath , all full of blasphemy against Christ , and blemish to his chast spouse .

Secondly , and for your distinction of generality and speciality of the commandement , ( besides what hath been said before ) if you yeeld not the speciality to bee morall , you turne out one commandement of the ten from being morall for all your generality for to say that this is the morality of the commandment & no more , that some time shuld be sequestred to divine worship , maketh this commandment no more morall , then the building of the Tabernacle or Temple is morall : for therein this perpetuall will of God was shewed , that some place must bee assigned for Church assemblies and publike worship .

By this also it will follow , that the Papists that in their Catechismes render the fourth commandement thus , keepe holy the festivall dayes , doe render the full s●nse of it . Which being yeelded , this also will follow , that you may aswell put it downe thus , frequent the assemblies .

Moreover , all the feast daies of the Iewes conteined this generall equity . Lastly , then God should in this command nothing to particular men , because it is not in their power to institute these daies , and so nothing shal be commanded to them further , than what publike persons shall injoyne , be it but one day in the yeere : and for them neither is there any thing commanded in speciall , and they sinne not if they appoint but one day in a Moone , or if they appoint but one in a quarter , then also the Feasts of Christs Nativity , of Easter of Whitsontide , &c. are of equall authority with the Lords day , which thing , what eares can heare with patience ? These also are constitutions of the ancient primitive Church .

CHAP. XXV . Breerwood . Pag. 39 , 40 , 41.

BVt what of that ? What if the consecration of the Sabaoth was by the Church translated to the first day of the weeke ? Was therefore the commandement of God translated also ? That that day ought to be observed under the same obligation with the Sabaoth ? For if the commandement of God were not translated by the Church , together with the celebration from the seventh day to the first day , then is working on the first no violation of Gods commandement . Was the commandement of God then translated from the Sabaoth to the Lords day by the decree of the Church ? No : the Church did it not , let mee see the act . The Church could not doe it , let me see the authority : the Church could not translate the commandement to the first day , which God himselfe had namely limited to the seventh . For could the Church make that Gods commandement which was not his commandement ? Gods commandment , was to rest on the seventh day , and worke on the first ; therefore to rest on the first , and worke on the seventh , was not his commandement : For doth the same commandement of God enioyne both labour and rest on the same day ? is there fast and lose in the same commandement ●●th God ? Thou shalt work on the first day saith that , and worke ●● the seventh saith this . Can the Church make these the same commandement ? But say the Church hath this incredible and unco●ceivable power : Say it may forbid to worke on the first day , by the vertue of the very same precept . That doth neither expresly command or license to worke on that day . Say that the Church of God may translate the commandement of God from one day to another at their pleasure , did they it therefore ? I spake before of their authority whether they might doe it . I enquire now of the act , whether they did it ; did the Church ( I say ) ever constitute , that the same obligation of Gods commandement which lay on the Iewes , for keeping of the Sabaoth day should be translated and laid upon the Christians for keeping of the Lords day ? Did the Church this , no , no , they did it not ; all the wit and learning in the World will not prove it .

Answer .

First , this reasoning is on false grounds supposed ( as hath beene proved ) and therefore fals to the ground .

Secondly , yet take their owne grounds .

If the Church have powre to translate the day and consecrate it a Sabbath , they may have power , and had so , to translate the Commandement : for the Commandement is but the consecration of the Sabbath , and determination thereof to a certaine day .

And if they doe not translate the Commandement , yet the Commandement stands in force for that day to which by just power they have translated the Sabbath . For the Commandement is in force as a law of nature ; you confesse , for the celebration of a Sabbath , or else you deny a moralitie in any part of that Commandement , but if that your moralitie stand , ( as without doubt it doth ) then is working on that day equally a violation of the Commandement of God ; as working on the seventh , from the creation , for then it was sinfull , because that day was then Sabbath : and now it is so because this is now Sabbath .

Thirdly , and for those quaeres , let me see the Act ? Let me see the Authoritie , as they may bee retorted to your conceite of their translating the seventh day , and consecrating it a Sabbath , so in the true sense of consecrating that day , you have seen before the Act and Authority , and may now see ( if you winke not ) that the Commandement is not translated but remaines the same it was , namely , to keepe holy the Sabbath day . Neither is there a making of that Gods Commandement which was not his , nor yet doth the commandment containe any impossibilities and contradictions . Distingue tempora , & tolle dubia , Distinguish the times , and the doubts vanish , the Commandement enjoyneth rest and holinesse Sabbath-like on the Lords Sabbath , then that seventh day , now this seventh day : and of both is it true , the seventh is the Sabbath of the Lord thy God . Then the seventh day was it , and so enjoyned thereon ; Now the first day of the weeke , and so enjoyned thereon . Hence this reasoning is easily answered . First , God commanded to worke on the first and rest on the seventh , therefore to rest on the first , and work on the seventh was not his Commandement , it was not then , it is now , moreover , sixe dayes thou shalt worke , doth not point out , which sixe daies , and the seventh day will containe both ours and theirs : and their seventh they knew then by the worke of Creation as our seventh we know by the worke of Redemption .

For the authoritie and Act of the Church we need it not , the Scripture as before , hath saved the labour . But that the act of this power was put forth , the Church hath acknowledged and your selfe doe while you yeeld , the first day consecrated Sabbath .

CHAP. XXVI . Breerwood . Pag. 41 , 42 , 43.

Object . BVt you may object , if the old Sabaoth vanished and the commandement of God was limited and fixed to that day only , then is one of Gods commandements perished . Sol. I answere , that the generality of that commandement to keepe a Sabaoth wherein God might be honoured , was morall ; But the speciality of it , namely to keepe , ( 1 ) one day of seven , ( 2 ) the seventh , ( 3 ) one whole day , ( 4 ) with precise vacancy from all worke , were meerely ceremoniall ? the specialitie then of the commandements are vanished : But for the generality of it , it is a law of nature , and remaineth . But , as the speciality of that commandement implyeth plaine contradiction , with the sabbaticall of the Lords day , so the generality of it can enforce nothing for it , for these are miserable consequents ( indeed plaine fallacies of the consequent ) that God hath sometime commanded vacancy for his honour , therefore he hath commanded the first day of the weeke to be that time , or this , God hath commanded us some time to rest , therefore that time we must precisely abstaine from all manner of workes : can the Church make these good consequences ? If it cannot , the celebration of the Lords day , can with no enforcement of reason be deduced out of the morality of Gods commandement . But if you will reply : that the Church hath established the first day of the weeke to be the Christians Sabaoth , not by way of consequence , as deducing it out of commandement , but meerely by authority , appropriating and fixing Gods morall commandement to it ; you may say your pleasure , but I shall neither beleeve , nor you prove that such authority belongs to the Church : or that such an act hath beene established by the Church : which I am sure you can never doe neither of both ; for seeing that all Divines acknowledge , that the singling out of such a day to be sanctified , namely , the seventh rather than any other , was meerely ceremoniall , although it was Gods owne designation . I hope that you will confesse the speciall designement of the first day of the weeke to that honour , before other daies , being made only by the Church , to be also but ceremoniall . But certaine it is , that no ceremonies which come not under the obligation of Gods morall law , should oblige to the observation of ceremonies . Therefore it will never consist with reason , that the morall law of God can by any authoritie of the Church oblige Christians to the celebration of the Lords day .

It is not therefore the translation of the old commandement of God from the one day to the other ( which yet if it were translated , can oblige servants no otherwise than it did under the old law ) but the institution of a new commandement , of the Church her selfe ( yet guided by the spirit of God ) that consecrated that day to the solemne service of God .

Answer .

First , this objection we owne , and for your distinction thus disprove it . Your granted Generality is commanded in the commandements fore-going , in which God that commands a worship , commands also time for it , as when he created the world , time was concreated of necessity . Besides , this vaine conceit was before blowne up . Therefore if all you name and put into the speciality of the Commandement be meerely ceremoniall , we have no fourth Commandement distinct from the former .

Secondly , for your speciality which you say is all meerly ceremoniall , we proved before that the light of nature would prove the contrary , and now we assault every particular with the sword of the spirit , that the hairy scalpe of it may be wounded , and in the welding of the same put our hands on the hands of the Lords Worthies , to fetch the blowes with more force .

First , that one day of seven , and particularly the seventh , is not ceremoniall , is evident by the commandement , which delivered with Gods owne mouth in the mount , and charged by way of command , is no other than morall and indispensable . And by the celebration of the Christian Sabbath in the New testament , which was on the seventh day , viz. the first day of the weeke , and was constantly in weekely revolution celebrated . Calvin saith , y y Calvin . in quar●um praec●ptum . diem unum separat a reliquis , & ab omnibus terrenis negotiis & curis imm●nē ; quoad hanc partem , nobis cum veteri populo communis est Sabba●i necessitas , ut die uno liberi simus atque ita melius parati tam ad discendum qudm ad fidem nostram testandum . God separateth one day from the rest , and wills that it be free from all earthly businesse and cares . In this respect the necessity of the Sabbath is common to us with the ancient people , that one day wee be free , and so the better prepared as well to learne , as to testifie our faith : so Peter Martyr on Gen. 2. and Mast . Perkins on Gal. 4. 10. and infinite many more . The Apostles knew and that by the Scriptures , saith learned Fulke , that one day of seven was appointed to be observed for ever , during the world , consecrated to the publike exercises of Gods true Religion . The Church of Scotland saith , that the Preface to the assembly at Perth . day commanded in the Law , formally must remaine , and ever bee the seventh , after sixe dayes worke . Chemnitius z z Chemnit . examen Concil. trident . cap. de dieb . fest. Tam Veteris quàm Novi Testamenti pagina septimam diem ad humanam quietem specialiter deputat , id est , ( interprete Zu●rez . de diebus festis Cap. 1. ) utrúmque Testamentun appro . bavit morem deputandi ad quietem humanam , septimum quenque diem hebdomadae : quod est formaliter deputate septimum dicm , licet materialiter non idem dies fuerit semper deputatus : & hoc modo verum est , scptimum diem in lege veteri esse Sabbathum , in nova verò esse dominicam diem . De fcriis cap. licet . ( who with the Lutherans , ascribeth too much in this thing to the Churches liberty ) yet affirmeth truely thus much : This is that which is said usually and truely , that the New Testament in the commandement of keeping holy the Sabbath day , abrogated not the Genus , the generall , which is morall , but the species , the speciall : that is , hath not taken away the generall , which is the seventh day , for this is naturall : but the speciall or particular , namely , that seventh day which the Iewes kept in remembrance of the first Creation . Alexander the third Pope of Rome , affirmeth that the page as well of the old as the new Testament hath specially deputed the seventh day to humane rest : that is ( by the interpretation of Zuarez ) both Testaments have approved , the manner of deputing every seventh day of the weeke to humane Rest : which is to depute the seventh day formally , although the same day materially hath not alwaies been deputed : and by this meanes it is true , that that seventh day in the old law was Sabbath , but in the New the Lords day is Sabbath . M. Attersoll on Numbers 15. 35. p. 645. well observeth , that if one day in seven be not morall and perpetuall , a man may say that one day in seven weekes or seven yeeres is enough , and so at length it shall be said , wee are not bound to meet together publikely above one day in a 100. yeers . But this absurdity Gomarus , ᵃ that holds the contrary opinion , thinketh hee Gomarus de invest . haeret . & orig. Sab. c. 5. pa. 61. Certi dies & sufficientes . hath evaded , by these words , when he holdeth that not only certaine daies , but also sufficient dayes be observed for Gods worship . But this is just nothing , for are not one day in a yeere yeerely certaine dayes , and so of the rest : and if that some shall say they are enough , though others speake against it , who shal tel which of these two sides , sides with the truth , when what is enough ( you hold ) God hath not particularly determined : yea , but Gomarus saith ▪ that what dayes are sufficient may be gathered out of the precept of the Sabbath , namely , that they be , either not more seldome , or else a little more oft , than the Sabbaths of the Israelites , as the indulgence of God in giving that precept , sheweth . For when the Lord for his clemency sake , tooke one of seven onely to his worship for the Israelites , men of a stiffe-necke and pressed with the heavy yoke of feasts and other ceremonies ; how shall more seldome suffice among Christians , that are free from that yoke and burden ? Very good : Can any looke on this without griefe and laughter . If out of the precept you must gather your sufficient dayes , why will you not take the dayes God hath in precept warranted for sufficient and sufficiently blessed ; one of seven , the seventh ? If this your sufficiency must be gathered from the precept , and that too as you gather that they bee more to us than were to Iewes , then we are to have two Sabbaths a weeke at the least , and the Church erred that Anathematized the keepers of Saturday in the time of the Gospell , and still erreth that never saw this yet , much lesse observed it . Or if you say , no they must not be Sabbaths , how then gather you this sufficiency of the dayes out of the fourth Commandement which concerneth the Sabbath and not halfe holidaies , and other feasts : and if the Iewes were yoked with observation of feasts , & therfore Gods clemency would they should keep but the seventh day ? What an insupportable yoke doe you lay upon Christians , that must , as you say , keepe more than one of seven , or else they keepe not a sufficient number ? all the Iewish feasts would hardly arise to the number that two in a weeke constantly doe amount to : and what interfearing is here ? One of the seven daies of the weeke in perpetuall revolution is not necessarily to be observed by force of the fourth Commandement . And yet fewer than one a weeke cannot be sufficient , and that by vertue of the fourth Commandement . What ? would you have more than one a weeke by vertue of the Commandement , and therefore you say , one is not necessary ? Or is that which is onely sufficient , not necessary ? Why then take that which is insufficient , and let that be yet necessary , even one when you will , and more when you will , now this day , now that , you may do them all a favour to take them over by turnes . Thus farre for Gomarus in this thing .

Secondly , that one whole day be kept holy and no lesse is morall , and not ceremoniall , you yeelde that the commandement for a Sabbath is morall : now God never mentioned lesse than a day , saying , Remember thou keepe holy the Sabbath day , the distinction also of time by the Lord of time cleareth this , for the whole weeke is divided into seven daies , and every of those dayes consisteth of 24. houres . David , in his Psalme for the Sabbath day b b Psal 92. title with verse 2. , describeth the time thus , It is good to shew forth thy loving kindnesse in the morning , and thy faithfulnesse every night ( meaning every Sabbath day morning and night ) as the title sheweth . The apparition of our Saviour at the night of the day of his Resurrection in the midst of the Disciples assembled c c Ioh 20. 19. Profunda jam nocte , it being now very late at night , saith Are●ius . , proveth that the night following of the day of Sabbath ( take here day for the day-light betweene sunne and sunne ) is of the Sabbath : and lastly , the celebration of the Lords day by Paul at Troas in Act. 20. 7. out of which , saith Mr. Perkins , I note two things : First , that the night mentioned there , was a part of the seventh day of Pauls abode at Troas : for , if it were not , so then he had staied at least a night longer , and so more than seven dayes , because he should have staied part of another day . Secondly , that this night was part of the Sabbath which they then kept . For the Apostles keepe it in manner of a Sabbath , in the exercises of piety and divine worship ,

Answer .

This also suffereth just exception , both in it selfe , and in reference to the matter in hand : it bindeth you yeeld ; because Gods command bindeth to obey the Churches just constitutions . Consider , it is Gods Command that bindeth , and not the Churches , but as it is Gods . Now Gods Command bindeth equally : and to despise Christ , and despise him in his Apostles ( in as much as he saith , He that despiseth you , despiseth me , ) is alike sinfull : or what if it binde not equally ? ( to take your owne words ) if it bind enough to make the transgressor a sinner before God ? For this was never questioned , whether the Master or Servant were the greater sinner , in the servants working on the Sabbath . Againe , it bindeth equally , by your owne doctrine , because you say in pag. 43. lib. 1. it is of the Church guided by the Spirit of God , unlesse you will say that the doctrine of the New Testament , preached and written by men with the Holy Ghost sent downe from Heaven , is of lesse binding power than the Ten Commandements delivered on Mount Sinai ; which runneth against , not onely all Christian religion , but also those Texts in speciall . Heb. 2. 2 , 3. & 12.

CHAP. XXVIII . Breerwood . Pag. 43 , 44 , 45.

BVt if you aske me how farre doth that constitution of the Church oblige the conscience ? I answere you , as farre as it doth command , ( you will desire no more ) further it cannot : It cannot oblige farther , than it doth ordaine ; it cannot bind the conscience for guiltinesse further than it doth for obedience ; because all guiltinesse both presuppose disobedience ; now that the Church ordained solemne assemblies of Christians , to bee celebrated that day to the honour of God , and in them the invocation of Gods holy name , thankes-giving ▪ hearing of the holy Scriptures , and receiving of the Sacraments , is not denied ; It is out of question , all antiquity affordeth plentifull remembrance of it . But that it injoyneth that severe and exact vacation , from all workes on the Lords day , which the commandement of God required in the Iewes Sabaoth , you will never prove . It relisheth too much of the Iewish Ceremonies , to be proved by Christian divinity : for this is no proofe of it , that the Lords day is succeeded in place of the Sabaoth , or as some Divines tearme it , as the heyre of the Sabaoth . It is , I say , no proofe at all ( except it were established by the same authority , and the observance of it , charged with the same strictnesse of commandement ) for if it succeed the Sabaoth in place , must it therefore succeed in equall precisenesse of observation ? ( So if the Pope succeedeth Peter in place , must he therefore succeede him in equality of power ? ) The Lords day therefore succeedeth the Sabaoth in the point of sanctification , for celebration of the assemblies , for the Church hath precisely commanded that , but not in the point of exact and extreme vacation , from every kind of worke , for that the Church hath not commanded : and so although the Lords day may well be tearmed the heire of the Sabaoth , yet is it not , ex asse haeres , as the civill Lawyers speake . It inheriteth not the whole right of the Sabaoth , for that right and prerogative of the Sabaoth was not given to the Sabaoth and its heires ; it was no fee simple ( and if I may speake in the Lawyers stile ) it was onely a tenure for tearme of life : namely , during the life of the ceremoniall law , which life ended in the death of our Saviour . This reason therefore of the succession of the Lords day in place of the Sabaoth is no reason .

Answer .

First , what was acknowledged by the Church , as injoyned by the point of vacancie from all labour , without the least rellish of Iewish ceremonies ; wee shall see in the next Chapter . Here onely wee examine your supposed confutation of a reason to prove it ; which reason is this ; The Lords day is succeeded in the place of the Sabbath , or as some say , as Heire of the Sabbath , therefore to bee kept Sabbath-like . You confute it thus : If it succeeds it in place , must it succeede in equall precisenesse of observation ? No , It succeeded in point of Sanctification , not of exact vacation . I reply , your distinction is not distinct ; for if in Sanctification , then in exact vacation , namely , vacation Sabbaticall : for if in the end , in the meanes necessary to that end , and for that end ordained , which is exact vacation , so farre as it may further Sanctification : Now for your playing on the termes about an Heire , it is frivolous .

Secondly , for your instance in the Pope succeeding Peter , arguing from place to power , it little conduceth to this matter : for the Pope succeedeth not in place Apostolicall , if he did , I should not much doubt of his power Apostolicall . Had there beene a certaine Commandement of God to shew , that God in his eternall Law commanded his people to obey the Apostolicall place ? But by place you mean roome , not Officiall function , and then what kinne betweene your instance , and the matter in hand ?

CHAP. XXIX . Breerwood . Pag. 45 , 46 , 47.

ANy other reason besides this , or else authority which I might in your behalfe object to my selfe , I know none worthy mentioning : for the commandement of God , as I have proved , is not of this day . The commandement of the Church is of this day , but not of these workes , neither will all the histories of the ancient Church , nor canons of the ancient councels , nor any other monuments or registers of antiquity afford you ( as I am certainely perswaded , search them as curiously as you can ) record of any such constitution of the Church for the generall restraint of workes on the Lords day . You may finde I know in some of the ancient Fathers much sounding the prerogative of that day : as that it was a holy day in * * Hist. Eccles. lib. 4. cap. 22. Eusebius : a day of Christian emblies in * * Apolog. 2. Iustin Martyr ; and a day of rejoycing in * * Apolog. c. 16 Tertullian : a festivall day in * * Epi. ad mag . Ignatius ; and some more of the like , but doth any of all these import or imply a generall restraint ? a desistance from all worke ; No they doe not ; neither shall you finde in these , nor in any other records of antiquity any constitutions of the Apostles ; and of the first Church extant to that effect ; no , nor any relation or remembrance that such a constitution had ever beene made by them , nay I finde cleare evidence to the contrary ; for would Constantine the Great ( that most holy Emperour and best nursing Father of Christian religion that ever Prince was ) would he I say , have licensed by his decree , the country people freely ) liberè liciteque are the words of the constitution ) to attend their sowing of graine , setting of vines , and other husbandry on the Lords day , if those workes had beene forbidden by the commandement of God , or decree of the Apostles , and first Church ? Or would the Fathers in the councell of Laodicea ( one of the most ancient and approved councells of the Church ) inioyne the vacancy of the Lords day with this condition ? And if men can ? Certainely servants full ill can , if they be constrained by their Masters to worke : would they I say have added such a condition , had it beene simply unlawfull , for all sorts of people by the ancient sanctification of the first Church to doe any worke that day ? It appeareth therefore that there were no such universall constitutions of the Church . The actuall forbearing of all workes by some Christians that day ▪ stand not on : nor on the exhortations of some ancient Fathers to that purpose , some remembrances of both are to be found I know , but these are particular examples , and perswasions ; constitutions of the Church they are not , edicts of sundry Princes likewise , and decrees of some provinciall councells are extant I confesse in record to the same effect , and those are constitutions indeede , but partly not of the Church , partly not universall nor very ancient , and therefore are no sanctions to oblige the whole Church , which beside the law of God , and decrees of the Apostles ( to whom the government of the whole Church by our Saviour was committed ) and the canons of the universall Synods , no positive constitution can doe .

Answer .

Having made it evident that the Commandement of God stands in force for our Sabbath , I might easily cast off all that you shall say to the end of your Discourse : but to cleare and scoure the coast , and make it apparant that what you say is nothing , and all maketh for us , who in this thing hold the Truth , we proceede .

You say , you finde nothing for the generall restraint of works on the Lords day in any Historie , cannon monument , and register of Antiquitie , but cleare evidence to the contrarie .

First , for the first ; let the places you alleage speake out that all may heare them , and not be blindly huddled up .

That in Euseb. l. 4. cap. 22. is a passage in the Epistle of Dionysius , Bishop of Corinth , to Soter Bishop of Rome , concerning the accustomed reading of the Epistle of Clement to the Corinths ; in their publike assemblies on the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lords day , of which hee saith thus ; Wee have spent ( or passed through to the end of it ) the Lords day to day , an Holy day . Now to spend the Lords day throughout , an holy day , is not to spend any of it in servile worke ; let Scripture , Heathen writers , and all men testifie : this was done saith that Bishop 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 After their ancient custome : Iustin Martyr , after he hath recorded all the duties of their publike assemblies , addeth this , ( having spoken in the precedent words of the administration of the Lords Supper ) But we after those things for the remainder ( of the time ) doe ever remember one another of these things , and those of us which have any thing , helpe every one that wants , and are alwayes together one with another . A little after hee saith , that the assemblies on that day were frequented of all in Citie and Countrie , prayer , preaching , and the Sacrament was administred , Collections for the poore , which was after the assemblies , distributed to the needy , imprisoned , stranger , with the like , whom they visited .

Tertullian , in that 16 , chapter of his Apologie against the Gentiles , gives this as one cause of their conjecture , that Christians worshipped the Sunne , because they kept the Sunday Holy . Wee give our selves to joy ( saith hee ) the Sunday , for another farre wide reason than in honour of Diem solis laetitiae indulgemus . the Sunne are we in the second place from them which appoint Saturday , to idlenesse and feeding themselves , also wandring from the Iewish custome , which they know not . What meaneth he hereby , but that such a solemnitie is kept and ought to bee by Christians , as should exceede in that kinde the feasts of the nations and Heathen , as in his booke of Idolatrie , chap. 14. he speaketh .

Ignatius speaketh enough to any man not prepossessed , for he saith , let every lover of Christ celebrate the Lords day as festivall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Greek word signifieth a solemne festivall free from worke and workeday labour .

That others also of the ancients did understand this celebration to be with exact vacation is evident .

Saint Austin saith , come ye to the Church every Lords day , for if the unhappy Iewes doe celebrate the Sabbath with such devotion , that in it no earthly workes were done ; how much more ought Christians to bee vacant to God alone on the Lords day , and come together for the Salvation of their soules ?

Againe , Apostles and Apostolike men have therefore ordained that the Lords day be kept with religious solemnitie , because in it our Redeemer arose from the Dead ; and which is therefore called the Lords day , that in it , abstaining from earthly affaires and the enticements of the world , we may serve onely in divine worship .

That of Saint Clement is also worthy note , neither on the Lords dayes , which are dayes of joyfulnesse , doe we grant any thing may be said or done , besides holinesse .

Austin also in the sixt booke de Civitate Dei chap. 11. speaking of Seneca's scoffing at the Iewes Sabbath , that they lost the seventh part of their time in vacancie , addeth this ; Notwithstanding he durst not speake of the Christians , even then most contrarie to the Iewes , on either part , lest either hee should praise them against the old custome of his owne Countrey , or reprove them perhaps against his owne will .

Saint Austine likewise reproveth their telling of tales , their slanders , playing at dice , and such unprofitable sports ; as if one part of the day were set apart for dutie to God , and the rest of the day together with the night to their owne pleasures : In the same place also he condemnes walking about the fields and woods , when they should bee at Serm. 251. De Temp. Divine Service with clamour and laughter , and saith the day must be sequestred a rurali opere , & ab omni negotio ; from countrey worke and all businesse , that wee may give our selves wholly to the worship of God .

Saint Chrysostome speaking of the fitnesse of the Lords day for almes , saith ; it is a convenient time to practise liberalitie , with a ready and willing minde ; not onely in this regard , but also because it hath rest , remission , freedome and vacation from labours .

Saint Ambrose q q Ambros . tom . 3. Serm. 1. de granosinapis , p. 225. reproving the peoples neglect of Church on the Lords dayes , saith ; Whatsoever brother is not present at the Lords Sacraments , of necessity he is with God a forsaker of the Divine truth . For how can he excuse himselfe , who preparing his dinner at home on the day of the Sacraments , contemneth that heavenly Banket , and taking care of the belly , neglecteth the physicke of his soule ?

The same Father in another place r r Id. Serm. 33. pag. 259. tom. 3. saith : Let us all the day bee conversant in prayer or reading ; hee that cannot reade , let him aske of some holy man , that he may bee fed with his conference : let no secular acts hinder divine acts ; let no Table-play carry away the mind ; let no pleasure of Dogs call away the senses ; let no dispatch of a businesse pervert the mind with covetousnesse . True , this Father in this place speaketh of a Fast , but we know that a Fast and Sabbath are alike for the point of rest .

Saint s s Hieron . ad Rustich . Dominicos dies , orationi tantum & lectionibus vacant . Hierom also ; On the Lords day , saith he , they onely give themselves to prayer and reading .

Secondly , now for your contrary evidences , what if they also make for us ? You alleage a constitution of Constantines , Iurge :

First , the same Emperours Constitutions found in Ecclesiasticall Writers . Eusebius in his life saith :

Wherefore he ordained , that all that obeyed the Romane Empire , should rest from all labour on the dayes that are called from our Saviours Name . Further , hee saith of this Christian Emperour ;

He taught all his hoste to honour this day diligently : those that partooke of the Divine Faith ▪ hee gave them leasure to frequent the Assemblies , that no impediment should hinder their attendance on prayer , but others that had no savor of Divine Doctrine , hee gave charge of them by another Law , that they should goe into the open fields of the Suburbs on the Lords day , and that there altogether should use the same forme of prayer to God , when asigne was given of some one of them : for , said he , we ought not to use speares , and place the hope of our affaires in weapons , and bodily strength .

Sozomen in his tripartite history testifieth thus , That day which is called the Lords day , which the Hebrewes call the first day ; which the Grecians attribute to the Sunne , and which is before the seventh day , he ordained that all should cease from suites and other businesses , and should onely bee occupied in prayers upon it t t Sozom Hist. Eccles tripert . l. 1. c. 10. .

Behold Constantine against Constantine .

Secondly , your Constitution is read , Cod. l. 3. tit. 12 l. 3.

This Constitution was reversed by Leo the Emperour , and another made in these words :

We ordaine according to the true meaning of the holy Ghost , and of the Apostles thereby directed , that on the sacred day wherein our integrity was restored , all doe rest and surcease labour ; that neither husbandmen , nor other on that day put their hands to forbidden workes : for if the Iewes did so much reverence their Sabbath , which was but a shadow of ours , are not we which inhabit the light and truth of grace , bound to honour that day which the Lord himselfe hath honoured , and hath therein delivered us both from dishonour and from death ? Are we not bound to keepe it singular and inviolable , well contenting our selves with so liberall a grant of the rest , and not incroaching upon that one which God hath chosen to his honour ? Were it not wretchlesse neglect of Religion to make that very day common , and to thinke we may doe with it as with the rest .

The title of this Constitution is this u u Iustin . tom. 3. p. 459. Leon. Iraper . constit . 54. , Vt Dominicis diebus omnes ab operibus vacent : That all men should cease from workes on the Lords dayes . This Constitution of Leo is approved by Master Hooker x x Hooker eccles. polit. l. 5. sect. 71. pag. 385. , and that of Constantine called an over-great facility under pretence of the miscarriage of the fruits of the earth by unseasonable weather .

Yet this may bee said for that renowned Emperour , hee gave that as a conc●ssory Law , which proves nothing , unlesse it bee the hardnesse of mens hearts . So Moses permitted men to put away their wives , and Aaron agreed to it , and yet none can reason thence that they were not of Christs mind in that matter . Say the same for Constantine .

The Councell of Laodic●a is abused by you in your Allegation thereof , for the Canon of that Councell according to the Greeke is this :

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That Christians y y Concil. Laod. Can. 29. ought not to Iudaize , and to rest on the Sabbath , as they are Christians ; but if they be found to Iudaize , let them be Anathema from Christ , or with Christ .

The Annotation upon it , is this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 deest .

Of this Originall I find three Latine Translations . The first ; Quod non oportet Christian●s Iudaïzare , & ociari in Sabbato , sed operarieos in eodem die , preferentes autem in veneratione diem Dominicum ( si vacare voluerint ) ut Christiani hoc faciant : quod si reperti fuerint Iudaïzare , Anathe ma sint à Christo . Thus in English : z z Translat . Dionys●i exigui . That Christians ought not to judaize , and rest on the Sabbath , but worke on that day , and preferring the Lords day in reverence ( if they will bee vacant ) as Christians doe this thing : but if they bee found to Iudaize , let them be Anathema from Christ .

The second : Non oportet Christianos Iudaïzare , & in Sabbatho vacare , sed operari eos in eadem die , Dominicam preponendo eidem diei : si hoc eis placet , vacent tanquam Christiani , quod si inventi fuerint Iudaïzare , Anathema sit . In English : a a Translat . Isidori Mercatoris . Christians ought not to Iudaize , and to surcease labour on the Sabbath , but worke on that day , preferring the Lords day before that day : if this please them , they may be vacant as Christians , but if they be found to Iudaize , let him be Anathema .

The third : Quod non oportet Christianos Iudaïzare & in Sabbato ociari : sedipso eo die operari : diem autem Dominicum preferentes ociari , si modo possint ut Christi●●os , quod si inventi fuerint ut Iudaïzantes , sint Anathema apud Christum . b b Gentianus Hervetus . That Christians ought not to Iudaize , and rest on the Sabbath : but worke that day : but preferring the Lords day , they ought to rest as Christians , if so be they can , and if they bee found as Iudaizing , let them be Anathema with Christ .

Here note three things ; first , that the Sabbath here spoken of , is Saturday , which was the Iewes Sabbath . Secondly , that the last is by all acknowledged for the worst translation : indeed they are all rather paraphrases and glosses , than translations . Thirdly , the two first plainely carry this sense : that provided they preferre the Lords day in honour and reverence above the Iewes Sabbath , and that they doe not Iudaize ; if this please them , they may rest the Saturday too . And the last translation in my opinion , and according to the pointing thereof , as I find it in the Author foundeth thus , preferring the Lords day they must rest , if so be they can do it as Christians , not as Iudaizers . Now how the Iewes did rest on their Sabbath in those primitive times , is cleare in Ignatius and others .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In English as followeth :

Therefore ( saith that blessed Martyr c c Ignat. epist. ad Magnes . ) let us not Sabbatize after the Iewish manner , as rejoycing in idlenesse , ( for he that doth not labour let him not eare , for in the sweat of thy face thou shalt eate thy bread , say the Oracles : but let every of us keepe Sabbath spiritually , rejoycing in the meditation of the Law , not in the remission of the body , admiring the workmanship of God , not eating things of the day before , nor drinking things lukewarme , nor walking measured spaces , nor rejoycing in dancings and mad shoutings , and clappings of the hands and feet .

Now was it not needfull to say , if they can , they should rest the Lords day like Christians , and not like Iewes in an idle , wanton , luxurious , and lascivious rest , which was rather idlenesse and sloth , than rest ; rather madnesse like those that kept Bacchus Feast , than rest .

But this Alleager taketh to the worst Translation , and fasteneth upon that clause , which by no meanes will bee admitted to your Tenet , is no breach of any divine commandement . What by freely ? May he doe it , so he doe it with reluctancy ? What by every man ? Are some priviledged ? As the Tempter said to Eve ; Yea , hath God said , Ye shall not eate of every Tree of the Garden . Some need no priviledge , for some will not labour any day , these need no such liberty to worke extraordinarily the Lords day , your liberty were their bondage on any day ; or may some freely prophane it , though not every man ? Or ordinary labour in none will prophane it ? Or will ordinarily labour in some prophane it , but only extraordinary labour in other ? How too shall one know this ordinary and extraordinary labour apart ? What meane you to say , ( Would I set at liberty ? ) because , in your opinion , there is no command of God to bind ; therfore can you bind and loose ?

Secondly , it is meet , say you , that all worldly affaires be abandoned that day , and that it be dedicated wholly to the honor of God : What ? meet to doe that which no Law of God , of Apostles , of universall Synods did ever require , as you spake but now ? What ? is it meet for a present purpose ? To distill your poyson closely , which shall runne like oyle into the bones of Church and Common-wealth , and none stay it : while the devout heart shall be put off with this flappe , It is meet indeed .

It is meete that Christians should bee as devout in rest and sanctity on the Lords day , as the Iewes on their Sabbath . That is all one as to say , ( according to what you have taught before , ) that a man should be as devout in the commands of his owne heart , as in Gods command ( for so you make it ) and in the precepts of men , as in Gods : what deifying is here of men , and vilifying of God ?

Thirdly , but what an argument is here ? The obligation of our thankefulnesse is more than theirs , though the obligation of his commandement be lesse herein ; therefore the Christian should be more devout than the Iew. I had thought the commandement had bound to Devotion , and the greater the more . I had thought the Greatnesse of benefits ( whence the debt of thankfulnesse is greatned ) had increased the obligation of the commandement , and our obedience to it ? But now you yeeld , his commandement some what obligeth on our Sabbath , though lesse , when before you utterly denyed any breach of any divine commandement in laboring that day , and so any obligation .

To strengthen this argument , you expresse your wish , that most religiously with all abstinence , and all attendance it were kept . Doe you wish this with all your heart , and yet bend all your might to overthrow the commandement of God ? Would you , or could you thinke , that your wish should prevaile more than Apostolike truth ?

Fourthly , have wee in one breath these contradictory sentences : No constitution of the Church obliging to the strict desisting from labour . And the constitutions of some ancient Councels restraining that prophanation .

Fifthly , you come in with the Edicts of Princes , as one that would have the observation of the Lords day depend upon constitutions of the Church , and Edicts of Princes only : and so not to differ from another holy day . Most wicked , Popish , worse than Popish , and against all the famous lights ancient and moderne . Or doe you mention Princes Edicts and Churches constitutions to glose with ours ? Ours detest your Tenet , and you seeke herein to wound Church and Prince : for how they hold of the Lords day , that it is directly grounded on the fourth commandement , appeareth in the Liturgie , in the booke of Homilies , and in the Statutes and godly Provisions for redresse of prophanations . This is the Doctrine of our Church d d Homil. of the place and time of prayer , part , 1. pag. 125. : By this commandement ( speaking of the fourth ) wee ought to have a time , as one day in the weeke , wherein we ought to rest , yea from our lawfull and needfull workes . For like as it appeareth by this commandement , that no man in the sixe daies ought to bee slothfull , or idle , but diligently to labour in that state wherein God hath set him ; even so , God hath given expresse charge to all men , that upon the Sabbath day , which is now our Sunday , they should cease from all weekely and worke-day labour , of these lawes , to reject their commandements touching matter of worke or service on the ▪ Sabaoth or any other day .

Answer .

First , I might put off all this still , because it is upon this false ground that the Commandement of God doth not enjoyne our Sabbath with the like . But I willingly goe on with you , to see if there bee one true stitch through your whole Discourse . And here before wee come to particulars h h Though the Lawes of men should not take hold of servants in this case , yet the Lawes of God doe . , let all note , that that odious terme and calumniating phrase of Servants rebellion against their masters is your owne , and commeth from an evill heart , and crafty head . We teach , that Princes unlawfull commands are not to bee executed ; yet we teach not , that any so commanded must rebell , but not obey , and be so farre from rebellion if it should be urged , that hee suffer even to blood patiently , without so much as reviling , judging , or the like , but onely committing his cause to him that judgeth righteously . But to come to your matter you hold : First ,

That the Churches Constitutions , and the Edicts of Princes never intended to forbid light and labourlesse worke , nor doe their censures take hold on men therefore .

Secondly , against this , what the Doctrine of our Church is , you heard before , which taught , that God condemned all weekely and worke-day labour , all common businesse , and to give themselves wholly to heavenly exercises , &c. The doctrine of the Church of Ireland i i Articles of Religion in a Synod at Dublin , 1615. is consonant hereunto , which teacheth thus ; The first day of the weeke , which is the Lords day , is wholly to be dedicated to the service of God : and therefore wee are bound therein to rest from our common and daily businesse ; and to bestow that leasure upon holy exercises both publike and private .

In a Councell , k k Concilium Matiscon . 2. c. 1. in the yeare 588. it was decreed , that no worke on the Lords day bee done , but the eyes and hands stretched out to God that whole day , and that if a Countrey man or servant should neglect this wholesome Law , he should bee beaten with more grievous strokes of Clubbes . For these things , saith that Councell , pacifie God , and remoove the judgements of diseases and barrennesse . And againe , understanding while they sate in the Councell l l C. 4. , that some absented themselves from the Assemblies , they decreed under paine of Anathema , that on all Lords dayes all both men and women received the Communion .

In another General Synod there was made this decree m m Sancitum est , ut domini in suis ditionibus diebus dominicis prohibeant nundi●as annuas , & s●ptimanales , item conventicula in Tabernis , compotationes , alearum , chartarum & similes varios lusus , concentus , musicorum instrumentorum usum , atque choreas . Synod . general . Petricoviensis . Anno 1578. : It is ordained , that the Lords in their severall dominions doe prohibit on the Lords dayes the yearely and weekely Faires , also meetings in Tavernes , Compotations ( or Gossipings ) Dice , Cards , and divers the like sports , singing in Concents ( as now many in merry meetings have their singing of Catches and their roarings , as they are called ) the use of musicall Instruments and Dancing .

In a Councell at Nice it was ordered , that those who either kept Court , bought or sold , or otherwise prophaned the Sabbath , should bee prohibited the Communion , because that whole day we ought onely to rest , and spread abroad our hands-in prayer to God n n Toto hoc die tantummodò vacandum , quia toto hoc die manus Deo expandendae . .

Canutus o o Canutus lege 14. 15. , a King in this Land before the Conquest , enacted in a Councell at Winchester , that Sunday should be kept holy , and Faires , Courts , Huntings , and worldly workes on that day should be forborne .

Guntramnus p p Praeceptio Guntramni ad Episcop. dat . in Concil. Matiscon . 2. , King of France commanded , that on the Lords day no bodily worke should be done , besides what was prepared to eate , to maintaine life conveniently .

Secondly , you affirme that neither constitution of the Church , nor edict of Princes , doe free servants from their Masters power to command them to worke , or their obedience to worke at their Masters command that day more than others .

Thirdly , what the Doctrine of our Church is in this point , is cleare in the Homily of the place and time of prayer , delivered in these words ; Sithence which time ( meaning the time of our Saviours ascension ) Gods people hath alwayes in all ages , without any gaine-saying used to come together ken of ? ( which was the point of the Apostles doctrine I especially remembred you of ) That God I say , which commanded , and that doctrine which instructed servants to disobey their Masters , and by depriving them of their service caused their hindrance ? The Apostle knew full well this was not the way to propagate the Gospell , and enlarge the kingdome , of Christ , he knew it was Christian meekenes and obedience , and humility , and patience that must doe it : and therefore hee commandeth Christian servants to give their masters all honour , to obey them in all things , and to please them in al things , that so their masters seeing them more serviceable and profitable servants , and withall more vertuous than others were , might sooner be drawne to like of the religion that made them such , whereas the contrary would have bin manifestly a scandall , and grievous impeachment to the propagation of the Gospell , and defamed it , for a doctrine of contumacy and disobedience , and for a seminary ( as it were ) of disturbance and sedition of families and common-wealths . And not onely alienated the affections of masters from their Christian servants : but inflamed all men with indignation and hatred against the Christian religion and the Professors of it . Such therefore ▪ evidently is the importance and intendment of the Apostles doctrine ( as unpartiall men , whom prejudice or selfe conceipt leads not away , may soone discerne ) very farre differing from this doctrine of yours . Touching which point of the Apostles instruction given to servants for this effectuall and generall obedience , you will not reply ( I hope ) as some have done ; that at first indeede it was permitted for the good of the Church , lest the increase of it , and proceeding of the Gospell should be hindred by offence given to the Gentiles . For would that have beene permitted if it had beene unlawfull ? Or could the Church of God bee increased by the sinnes of men ? His Church increased by that whereby himselfe was dishonoured ? Or would the Apostles have permitted men to sinne ( as now Iesuites do ) for the good of the Church , ( nay exhorted and commanded to it ) who had himselfe expresly taught , that wee must not doe evill that good may come of it ? No , neither of both can bee , because either of both were a staine and derogation to the righteousnesse of God : the intention therefore of the Apostles was simple , without all trickes of policie to teach servants all exact and entire obedience to their masters , touching all workes that belong to the dutie of servants , namely that were in themselves honest and lawfull , without excepting of any day .

Answer .

First , here you would prove your Tenet , for servants obedience to their masters commands for worke on the Lords day , even worke prohibited , to bee more agreeable to the Apostles Doctrine , than the contrary : and to this end you alledge Texts to prove their obedience in al things to all masters , at all times , and thence conclude the answerablenesse of yours , the unanswerablenesse of ours thereunto .

First , object that you bring no proofe of Scripture to confirme this your universall obedience at all times , viz. on the Sabbath day : though you should have done it , especially the doctrine of the Commandement touching cessation of worke lying so fully upon the servant . If you reply that there is no exception of time : I answer , there is exception of obedience to unlawfull commands , and such are workes , otherwise lawfull ; enjoyned to bee done on the Sabbath : and so we have equivalent exceptions to that of time .

Your ground therefore which you lay , and say it is founded on Apostolike truth , namely ( that Apostles permit servants no point of libertie , but command them obedience without exception of master , of labour , or of time ; ) we thus impugne :

The Apostles Doctrine touching servants obedience doth admit of three limitations by themselves expressed ;

First , it must be an obedience in the Lord ; n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Scholia . that is , according to the will of the Lord , in all things in which godlinesse may not be overthrowne , in all things provided , that we admit of nothing against the Lord . If the masters covenant should crosse the covenant of the servant , as he is a man and Christian to his God , it is sinfull in the making ; ( if such should be made ) and worse in the keeping , and alwayes voide ipso facto . The ground of this limitation is this , that all authoritie and superioritie is derived from God , and subordinate to him ; therefore the command of an inferior power binds not to obedience , when it is contrary to the precept of the superior power , as Durand o o Durand . lib. 2. distinct. 39. quaest. 5. well noteth . That therefore of Gregorie touching wives , must bee held touching servants for ever . p p Sic placeat uxor voluntati conjugis , ut non displiceat voluntati conditoris . Let the wife so please the will of her husband , that she doe not displease the Will of her Creator . This limitation excepts the servants labour in servile worke on the Sabbath , or Lords day .

Secondly , it must bee an obedience wherein they abide with God in their service , that is , in the observation of the Commandements of God , saith the ordinarie Glosse ; q q Glossa interlin . and saith Lyra r r 1 Cor. 7. 20 , 24 Lyra. as farre as pertaines to those things which are not repugnant to the state of Faith ; thus also your doctrine is plainely condemned : for God hath provided by his unchangeable Law , that one day in seven the servants shall rest from their labour , and with their master attend on God , with whom there is neither master nor servant .

Thirdly , yea , but the master commands him to worke then , otherwise indeede he ought not ? Nay , the Apostles doctrine hath yet a third limitation ; That they be not the servants of men : Vpon which place saith Chrysostome ? s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysost. tom. 3. in 1 Cor. 7. 23. pag. 362. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ibid. pag. 363. There are bounds set of God to servants , and how farre they ought to keepe them , this is also ordered by Law : and they may not passe over them : for when the master enjoyneth none of those things which are displeasing to God and disallowed , hee ought to follow and obey ; but beyond this by no meanes ; for thus the servant is a free man . And if thou yeeld any further , although thou were free , thou art become a slave . This therefore he intimates saying , bee yee not the servants of men . And not farre after he briefly expounds it thus ᵗ , Obey not men that command absurd things , yea , neither yeeld to their owne selves . Are not these Commandements of the masters for servile worke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 absurd and without place , and footing in Gods Word ? are they not of things displeasing to God ? These , these are the servants limits , beyond which if hee passe , hee is the servant of men , even of mens humours and a very slave ; because hee hath rejected the freedome of a freeman to God and Righteousnesse . Could you see none of these limitations to restraine your boundlesse glosse .

Againe , the Apostles Doctrine admits of this limitation ; That the commandment of the master , bee of things possible , as well as lawfull : and therefore Abrahams servant putteth the doubt , Gen. 24. 5. What if she will not come ? And is in that case set free . Yea , it admits also of another limitation ; That it bee of things , though in their nature lawfull , yet not exceeding so farre the strength of nature , that the servant so doing shall manifestly ruine his body : as to toyle night and day ; to toyle all dayes , and not have a day in the weeke to take breath ? Now tell me , doth not the law of Nature bound the master in respect of time ?

And as it hath these limitations , so it hath this distinction : servants owe to their masters subjection and obedience : obedience is limited to their lawfull command with the like ; subjection reacheth to submission , to their wrongfull and unjust corrections and usage , as in 1 Pet. 2. 18 , 19. Bee subject to your masters — for conscience towards God endure griefe , suffering wrongfully . Even where the servant may not obey , he must be subject .

Secondly , having thus cleared the Apostles doctrine , let us see what you say to prove your Tenet agreeable , ours disagreeable thereto .

First , you take hold of the words in all things , to conclude , the servants yeelding to the masters exacting of labour that day , to be no sinne ; for then say you , he would not command them to obey in all things , but would have excepted that . I answer , by the same reason you may conclude , the servants yeelding to the master in any other unlawfull commands to be no sinne , because he is commanded to obey in all things without exception of that particular . But if you say , that is excepted in the former limitations ; so say I , that this is also as hath beene proved . Obedience of subjection the servant oweth to his master in unjust dealings with him , and the Apostles perswading servants of those dayes to such things , sheweth that masters did wrongfully binde and buffet for well doing . n n 1 Pet. 2. 19. Tel me , was it for working , or truth and fidelitie , and not for pietie and the worship of God ? And therefore , may not I say with better probabilitie than you have spoken , that it was for intermission of labour on the times of the holy assemblies ? Will any correct their servants for performing the duties of the second Table , or the secret duties of the first ? It must needs be then , that that wel● doing was publike worship of God , for which chiefly Heathen masters buffetted Christian servants . And thus your very Texts have implyedly this particular in them , that servants should not doe ill , or leave the doing well for the frowardnesse of the master , and not obey unlawfull commands , but beare wrongfull stripes , for thereunto are they called : & for piety & the duties of Gods worship submit to the stripe , rather than quit the service of God .

Now in that you say , it cannot be that the Gentiles that did not beleeve should respect religion so , as not to exact their servants worke : I answer , they certainely did in that point of the Sabbath through a speciall providence of God and the inclination of soule to this law of nature , which is in part written in the harts of all men : for S. Austine x x De illis sanè Iudaeis cum loqueretur , ait cùm interim usque eò sceleratissim● gentis consuetudo convaluit , ut per omnes jam terras recepta sit , victi victoribus leges dederunt Mirabatur haec dicens , & quod divinitus agcretur ignorans , subjecit planè sententiam , quia significaret , quid de illorum sacramentorum ratione sentiret : ait enim illi tamen causas ritus sui noverunt , & major pars populi facit , quod cur faciat , ignorat . August . De Civit. Dei lib. 6. cap. 11. tels as much , who relating the saying of Seneca concerning the Iewes and the Sabbath hath these words , truely when he speaketh of those Iewes ; he saith , When in the meane while , the custome of that most wicked nation hath so farre prevailed , that now through all lands it is received : the conquered give lawes to the conquerors . Speaking these things he wondred , & being ignorant what was wrought of God , he set downe plainly his opinion , in which he might signifie , what he thought concerning the reason of their Sacraments ; for he saith , but they know the causes of their rites , and the greater part of the people doth that which they know not why they doe it .

See how the Sabbath had prevailed among all Heathen ; In Seneca's dayes who lived in the time of the Apostle Paul , but what is that to the Lords day ? Yea , thence easily you may gather how they could well afford one day in a weeke to worship : and Saint Austine in the same place saith , that though Seneca reproved the Iewes for losing a seventh part of their time in keeping Sabbath , yet would not mention the Christians to reproove their rites in any kinde , lest hee should either praise them against the received custome of his Countrey , or reprove them against his owne heart . Note , it was ( saith this Father ) a speciall worke of God , that the Sabbath should have that prevalencie amongst Heathens . And for the Christians rites of worship , he could not speake of them but in prayse , unlesse he should have gone against his conscience , and therefore silently passeth them over .

But secondly , you affirme that their withdrawing of their obedience would have caused the name and doctrine of God to bee blasphemed . I answer , their modest and humble refusall of the worke , would adorne the doctrine and not dishonor it , and if they should forsake the assemblies , they forsake their God and religion , the Heathen well knew it , who were so observant in their superstition . It may seeme by the Apostles rules given to servants and wives , that more of them were converted , than of masters and husbands , and the assemblies of the Lords day more constantly frequented of all that had given up their names to Christ . Now as the rendering a reason of the hope that was in them to the Magistrate , performed with meeknesse and feare , honoured God and his Doctrine ; so the rendering of an account how they worshipped God on the day of assemblies , viz: the Lords day : ( as may appeare by the Apologie of Iustin Martyr for them ) who in that Apologie , renders a reason of their worship of God , and of the day spent wholly in that worship . What the Apostle saith upon the Christians readinesse thus to give a reason of his hope , may rightly be applyed to the Christian servants readinesse to yeeld himselfe wholly to God that day , and to render the reason thereof with meekenesse and feare : And who is that will harme you , if you doe that which is good ? 1 Pet. 3.

But this submissive withdrawing ; you tearme by the odious name of disobedience very wrongfully ; for he is to be obedient to his lawfull commands that day , and to his unjust corrections for the Lords sake , which will breake the heart of any Master , and winne him , but your course would take away the very practice of religion in the servant ; for where is religion , if the publike worship be gone ? Nor will this deprive them of their service , but make them in higher esteeme , as Ioseph was , and the famous courtier Daniel , for refusing to obey the king decree : when Parasites shall bee loathed and cast out . Yet if this should not alwaies be , the Spirit of glory and of God will rest upon him that suffers in these cases . If this bee the blasphemie , wee must avoide , we all are undone , while we are saith Tertullian ʸ , let his name be blasphemed in the observation , and Tertul. de Idolat . ca. 14. not the exorbitation of discipline , so long as we are proved , not reproved , this malediction of preserved discipline is the benediction of Gods Name .

This would propagate the Gospell ; as in Daniels case is to be seene , and in the case of the three children .

This is absolute meekenesse , obedience , humilitie and patience , and such servants for their vertue , and the profit that commeth to their masters , by their faithfull service in the times and seasons due , and their unfained respect , even when they receive wrong , shall carry in the eyes of the vilest , high respects and praise ; but if your course were held that the servant should neglect the assemblies to doe his masters worke on that day ( we speake of workes unlawfull to be done on the Sabbath ) and should carry an heart to God , while his feete and hands carried him to his masters worke ; ( which is all one , as if one should sweare with his tongue and thinke to keepe his heart unsworne ) then where is the solemne worship of God ? And that gone , where is Religion ? And that gone , what vertue ? And that gone , what profitable service ? Masters that respect but their owne lucre , can conne you little thankes for this doctrine . Besides , this were the scandall and defamation of the Gospell for ever ; that whereas all Religions teach the followers thereof a time for pietie with all attendance of body and soule for that time ; this Christian Religion should teach that the servant hath no time at all , nor doth God require it of him , but the contrary , if his master will but bid him worke .

This can be no seminarie of disturbance or contumacie , for he is subject to his masters power for correction ; so as not to resist in wrongfull sufferings : but yours sheweth it manifestly while it leaveth a man in anothers hands against two such principles , that when they have beene by tyrannie prest to goe against them , rebellion hath ever followed . The principles are these : First , God must bee solemnely and publikely worshipped , and that on some times weekly in which hee is to bee attended upon without avocations . Secondly , that Nature sheweth the preservation of it selfe . Now to go about to blot out sense of God & religion , & to keepe men to taskes of insupportable burdens , which nature breaketh under , while it beares them , this is the ready way to overturne all .

This alienates not masters from their Christian servants : let the experience of all ages shew it . In this nation the servants that make conscience of the Sabbath are sought after by all sober and wise masters , that onely are wise for the world : for these are those that will not be night-walkers , nor drunkards , nor filchers , with the like . I know none but choose such , and greatly affect them , and for their fidelity otherwise and industry , give them great liberties for Gods worship . True , I have heard of some of our Gentry that will by no meanes have such a servant , especially to waite on their persons , or to be their Clerkes , but one may easily smell the reason , it is not for any matter of Sabbaths labour or rest ; but , first there is a divellish principle amongst them , that it is for their reputation to have their men , such as will make the servant of their neighbour-Gentleman .

Answer .

First , that the subjection due to men in respect of obedience to execute their commands extendeth only so farre , as it may not diminish the empire of God , hath been sufficiently proved : but you call for antiquity to beare out the servant in refusing his masters commands of servile worke on the Lords day . I shewed you before out of Chrysostome , what he taught were the bounds which a servant might not passe , namely , the commandements of God : if the master command ought against them he may by no meanes execute his masters command . Tertullian b b Tertul. lib. de Idolat . c. 17. saith , that if a servant doe but by some word helpe the sacrifice , he shall be accounted a minister of the sinne of idolatry ( he speakes of them as attending on their masters , and that the place , Give to Casar the things that are Caesars , binds no subject to keepe the daies consecrated to idoles , nor to set up lights at their doores or Laurell branches on their doore posts . And then saith further , c c Ibid. ca. 15. it is well added , and to God , the things that are Gods . Vnto which lay but that which went before in Chapter 14. d d Ibid. cap. 14. where hee saith , the Ethnickes have every festivall day yeerely once , the Christian hath his on the eight day , lay these together , I say , according to the true meaning of that Author , and it is cleare , that the servant might not for his masters command keepe a day in honour to an idoll , nor any way be minister of that sinne , nor might he neglect the day consecrated in honour to God , for his master . Clemens Alexandrinus e e Clemens Alex. stromat . l. 4. hath these words , Discipline is necessary to all sorts of men , and vertue , since all tend to felicity . And after quotation of the texts in Ephes. 5. Col. 3. and 4. He concludeth out of these , Therefore it is manifest to us what the unitie that is of faith is , and is shewed also who is perfect , wherefore the servant and the woman shall professe philosophy , be any against it and exceedingly resisting , although punishment hang ●ver their heads from their masters and husbands . The free man also , though the tyrant threaten death to him , though he be led to judgement and drawne to utmost torments , and runne the hazzard of all his goods and fortunes , shall by no meanes abstaine from piety and the true worship of God , nor shall ever dissent from it : the woman likewise which dwelleth with an evill husband , and the sonne , if he have an evill father , or the servant that hath an evill master , pursuing vertue with a valiant and generous mind . But as it is comely and honest for the man to dye both for vertue and for liberty , and for himselfe , so also is it for the woman , for this is not proper to the nature of males , but of good folkes . Therefore both old and young , both woman and servant shall live , and if need bee shall dye , being faithfully obedient to the commandements , which dying were but to be made alive by death ; we certainely know both children , and women , and servants to have beene no lesse than excellent oftentimes , their parents , and husbands , and masters being set against it . They ought therefore which would leade an holy life , not to be of a lesse cheerefull and ready minde , when they see some to chase them from it : But it is meete much more that they contend and strive stoutly , that they fall not off , as conquered , from the best and most necessary counsels : for I doe not thinke it may admit any compare , whether it be better to be received into the fellowship of the Almighty , or to choose the darkenesse of divels . Things which are done of us for others sake , we will alwayes doe , endeavoring to have an eye to them for whose sake they seeme to bee done , taking the measure to be , that which is acceptable to them : but things which are done rather for our owne sake , than for others , shall be done by us with equall study , whether they seeme , or seeme not to please any man .

Secondly , it is neither of my ability , nor beseeming a worke of this nature , to alledge all that might be cited here to this purpose , this shall suffice to shew either your wilfull blindnesse or daring presumption , upon your great reading . It is very dangerous to oppose the truth and to trust unto your oppositions of Sciences falsely so called : no man ever attempted it , but God polluted him in his gifts , in a just judgement . In this Treatise it may bee seene , and in this particular passage . For Clemens Alexandrinus f f Cle. Alex. st●o . 4. , Iustine g g Iustin. Apel. 2. , Augustine h h Aug. in Psal. 118. Co●●io . 31. , and almost all the ancients which published Apologies for Christians , testifie that among other causes why the Gentiles persecuted the Christians , this was one , that they withdrew themselves from obedience to their superiours under pretence of Religion . Now this was only in matter of the publike worship of the true God , wherein else did their disobedience ( as they called it ) consist ? They worshipped the true God on his day , and refused communion with Idolaters on their daies , dedicated to their idoles : but this you could not see . You know moreover , that the histories of the first three hundred yeeres are of little weight for their brevity , imperfection , and the iniquity of those times through rage of persecutors , and malice of falsifying Heretikes and Seducers . Therefore your bold and large assertion herein is of little worth .

Thirdly , had you remembred that there is the same proportion in matter of obedience in one sort of inferiours as in another , you might soone have knowne what servants did in those times towards their masters : for all Antiquity teacheth , that it is perversenesse to call that obedience wherein the obedience to God is forgone to obey man , and that the superior of any sort is to bee obeyed in whatever he commandeth that is not contrary to Gods Command , not otherwise : Thus taught Hierome , Ambrose , Augustine , Fabian i i Decret. 11. q. 3. c. 92 , 93. to . 101. , Basil k k Basil . reg. 7. ex brevi & 114. & 203. & 204. & de instit . Mona . c. 14. & 16. , Bernard l l Bern. Epi. 7. & li. de praecept . & dispensat . c. 12. , and the like . But Saint Austine m m Serm. 6. De verbis Dom. & Ep 166. & in Psal. 124. chiefely is most notable in this point , both for his lively expressions and instances , and for his reasoning from humane things to divine , where obedience is denied to the inferiour magistrate , when it is contrary to the superiour .

Fourthly , I am sure godly superiors will never thanke you for this doctrine , which cannot will to bee obeyed of inferiors , if they command ought against Gods Law and reason . Heathen Princes have refused such an obedience and desired the contrary , Antiochus the third wrote to the cities ; that if he should command by letters any thing repugnant to the lawes , they would not care for it , but take it as if it were written , he not knowing of it . Antigonus king of the Macedonians answered a Flatterer , who said , All things were honest and just for kings to doe ; They are so onely to kings of Barbarians ; but to us those things onely are honest which are honest ; and just which are just . Pericles answere is knowne , n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that a man ought to doe for his friends but yet onely as farre as he may not goe against God .

Fifthly , the Papists can see , where the light did put out your eyes : they teach o o Possevinus . lib. 3. de stud . cas. Consc. c. 23. tom , 1. p. 147. that the father and mother of the houshold which have servants and maids , sonnes and daughters , and doe not see that they obey the precepts of the Decalogue , or which is worse , hinder them from the observation thereof , and worke them so hard on the Eves , that on the Festivals and Lords dayes they are by necessity of their owne in a manner compelled to worke , or that give them not time to be present at the Assemblies , without promise of amendment they shall by no meanes be absolved of the Confessour . Molina p p Molin . de inst. tract. 2. disp. 38. Col. 200. 201. saith , that the power of the master over the servant reacheth not to his life , and much lesse to his spirituall salvation , as if hee might command him or exact of him any thing that might fight against his spirituall safety . The Magistrate in this case is to vindicate the servant ; if the master shall impose on the servants a necessitie of sinning , the Bishops may deliver them from servitude . And Antoninus affirmeth in such case , q q Antoninus 3. par. titulo . 3. ca. 6. §. 7. the servant may lawfully flee from his master , if being admonished hee will not leave off . Wee know it is better to suffer hard usage , than to flee , but see what master Breerwood might have knowne , to have set his heart at a stand , in his so forward and eager proceeding .

CHAP. XXXIIII . Breerwood . Pag. 53 , 54.

ANd therefore Sir , to draw to an end ( for I grow wearie , and have already both dulled my penne , and my selfe ) I would advise you in the Name of Iesus Christ , whose Minister you are , and whose worke you have in hand , to examine this doctrine of yours , what foundation it may have in the Word of God , and what effect in the Church of God ; lest the foundation happily be your owne phantasie , not Gods Word , and the effect prove the poysoning , not the nourishing of the Church . I know Sir , you are not the first that set this doctrine abroach , nor the onely man that drawes of the vessell , although few ( as I am told ) draw so freely as you . But I would advise you Sir in the Name of God , to beware betimes and draw not too deepe . It is all nought , it relisheth already with them that have good tastes , like the water of Marah . It will prove like that of Meribah , a little lower , and if you happe to draw to the bottome , you will finde the dregges to bee nothing but disturbance and sedition , both in Church and Commonwealth . But I say in the beginning , I would neither censure nor divine of the evill consequence of this Doctrine : let them censure ( if they will ) to whom the governement of the Church and Commonwealth , and provision of peace in both , doth belong . And to divine ( me thinkes ) there is little neede ; the events are too evident , even to meane foresight , already to require divination : for who ( when he seeth that seede sowne ) doubts what graine will be reaped in heavinesse ? I will therefore neither censure , nor divine of the fruits of your Doctrine , but omit both and make an end .

Answer .

First , now judge whether this Doctrine bee the water of Marah , and besides all that hath beene spoken , consider , that it teacheth no forsaking of God , nor disunion of soule from his feare ; that were bitter r r Ier. 2. 19. indeed , your doctrine doth it . Consider , it teacheth no neglect of righteousnesse or judgement s s Amos 6. 12. : but to yeeld subjection with patience , where it may not yeeld obedience , with a good Conscience : but you make the Lords day , that day of rejoycing to all Christians in the faith of Christ , with whom there is neither bond nor free , to be the servants bitter day , who left under the commands of the master , not to , but from the assemblies , lyeth under a bitter famine of the word , t t Amos 8. 10 , 11 Whiles others have it ; and vision falleth to him , and his Sunne setteth at noone day , whilst yet it shineth in its glory to others : how will you escape that woe in Esay , Woe to them that put bitter for sweete , and sweet for bitter u u Esai . 5. 20. .

Who those are that you say have good tastes I know not , the Publisher is one it seemeth , but he was not then knowne to you , one may probably conjecture : how ever hee will not willingly bee knowne to have this good taste ; and it is not unlike but many more are of this sort , that drinke your sweete waters secretly , and crie Master Breerwood was right for his judgement , but they would not teach it publikely for a thousand pounds . This cals to minde the intoxicated foole in the proverbes , x x Prov. 9. 17. that saith , stollen waters are sweete , and bread eaten in secret is pleasant .

Secondly , and for your Meribah , this I say , if your writing were not intended to this end , certainely the publishing is : It is no new thing to heare Christian Doctrine charged for seditious , and disturbing both Church and state ; but it is much audaciousnesse and perversenesse to charge this doctrine so , which having beene taught , and printed , and found in the hands of the whole kingdome , y y 〈…〉 ley on the Sabbath . D● . Bownd . D. 〈◊〉 . M. Atte●s●l on Numbers . never bred the least disturbance in any familie . But you will not divine of the event ; no ? You doe both censure and divine , and then say you will not . You would exasperate authoritie against painefull and conscionable Ministers , you would suggest hard things against the quiet of the land , you would cast Iealousies causelesse . You would doe more than divine , if Divines were under your power . I spare to say more , onely I desire all to weigh whether the fruit of your Tenet can bee any other than disturbance and sedition : for ;

First , it casts servants ( and by the same reason all inferiours ) under an unsupportable burden , which hath alwaies sons to let me have as few words as you will , but direct and materiall arguments ; For if they bee light and have but small force , they will not move me . If sophisticall and have but seeming force , I shall espy the deceit I thinke , and be able to discerne betwixt a vizard and a visage , both the one sort and the other of such arguments will but prejudice your cause with me , and were better kept for some other disciple ; but if you find your selfe not able to establish and justifie this doctrine , wherewith I take my poore Kinsman to have beene corrupted , then I challenge you as you will answer it at the judgement seat of almighty God when your accounting day shall come , to repaire the ruine you have made in his conscience , and ( remooving his scandall which hindreth him in his vocation ) to establish him in his former obedience to his Master . So fare you well , and the Spirit of Truth bee with you .

May 16. 1611. At Gresham house in London .

Answer .

This is your Conclusion , which hath in it three things ; a provocation to a polemicke Discourse ( if he be able to justifie his Doctrine ) urged , from the duty of a Minister , which is twofold ; to defend his Doctrine , to reduce his straying brother ; and from your challenge . Secondly , a request of two things in the Answer to this his Treatise , ingenious reply to the force of his arguments , and materiall arguments against him . Thirdly , an Adjuration ( upon sense of the falshood of the Doctrine , or inability to justifie it ) to make up the breach of his Kinsmans conscience , and restore him to his Masters obedience . The provocation is sufficiently answered in the Letter , printed at the end of your Treatise , which by the Publisher is termed , An answer to the Treatise : but he might have well seene it was an answer only to this provocation . Here hee shewed a spirit of calumniation , and a love of all devouring words , like a false tongue . And how strong an answer that is hereunto all may judge , that , ( considering with what a spirit Master Breerwood hath replyed ) cannot but know with what an heart he both writ , and provoked that patient man to contend : especially if all knew also what he wrote unto Master Ratcliffe , Alderman of Chester , his Cosen , the ninth of Iune , 1611. One passage of which Letter I annexe out of that Letter which I have with me , in the originall under his owne hand . It is this : If I satisfie not Master Byfield , I would desire him to satisfie me , by answering my reasons , and producing better to prove his owne conclusion . The one or the other must be done ( now he hath provoked me to stirre ) or else some blemish will sticke by him . If he answer my arguments soundly , and there by effectuall reasons establish his owne Doctrine , I have soone done , he shall satisfie and silence me , I will presently yeeld , and withall both love and praise him : but if hee bee not able to doe it ( as I suspect hee is not ) and will yet persist in the fancy , I shall both detest and despise his pertiuacy , and perhaps displease him in the end .

The request was satisfied in an answer of Master Nic. Byfields , written to him then , which had been published here if we had met with a perfect Coppy ; in the meane while take this answer tendred to publike view . The Adjuration savours of strong and strange audaciousnesse , as shall appeare by the occasion of all this stirre in this mans spirit , which in the beginning of the Treatise he layeth downe , viz. the wound in the conscience of one Iohn Breerwood , by Master Nic. Byfield . First , it is evident , those workes he stucke at , were never in question . Secondly , it is manifest by the Letter of Master Breerwoods , written to the abovesaid Master Iohn Ratcliffe , that the servant confessed , that he received the first touch at Master Bruens of Stapleford , but his conference after with Master Byfield was it that resolved him . And yet it is cleare , that there was never any case propounded to him at Chester about servants worke on the Sabbath at Master Ratcliffes , and he never to that time delivered his opinion touching it unto any . Thirdly , it is no lesse cleare , that the occasion was foolish and weak , as shall be manifest , by giving to all the world a true information how the case then stood with this Iohn Breerwood , which I give you in the next Chapter for a conclusion to this first part of the booke . Happy had it been for him , if

Answer .

For the occasion , three things will lively represent it to the world ; a briefe relation concerning the condition of Iohn Breerwood at that time : secondly , the comparing of some passages in Master Breerwoods relation with the former : thirdly , the beginning of Master Byfields answer to this Treatise , containing a short and satisfactory answer to this particular .

First , this was the true state of things concerning Iohn Breerwood at the time while these things fellout . Iohn Breerwood was servant and Apprentice to one Master Thomas Shipton Grocer in Fridaystreet , in the Parish of Saint Iohn the Evangelist : He was imployed by his Master on businesse to Chester ; and going downe , hee fell in love with a Maide that accompanied him downe at the same time . Whereupon when hee returned ( as was manifest by the consequents ) hee cast in his mind which way to wind himselfe out of his Masters service . For the attaining of his disordered desire , when yet hee had not spent halfe the time of his Apprentiship in his Masters service , hee made therefore many scruples ; some about the Sabbath , pretending his conscience had been much wrought upon by Master Nicolas Byfield in that his foresaid journey ; some about his calling in the weeke dayes . About the Sabbath , when his Master bade him fetch a pint of wine , or see his horse have provender , or call the invited Guest to dinner , he would refuse to doe it : which thing his Master ( supposing it had been indeed upon some trouble of conscience ) with joy related to the Minister of the parish , M. Walker , and therupon sought meanes to bind and retaine him the faster in his service : for his Master was a conscionable and religious man , and carefull of the Sabbath , and hoped that here would begin the discovery of some good wrought in him , who before was many wayes untoward . But this Iohn Breerwood saw , that this would take no place , he casts other scruples about the workes of his Calling , to get off that way , by his pretexts of the evils he saw attended Trades in the City : and this turned not off his Master from his desires to retaine him , but rather increased them the more . Afterwards , perceiving that Religion pretended wrought against his intended plot , and not for it , hee fell to impudent and vile stubbornnesse . On a time , his Master , for some stubbornnesse of his , gave him a boxe on the eare : then he found out this project ; to lay his Dagger under his pillow ; that when the maides should find it there , and relate it to their Master , he might conceive he had some intent to play some vile part ; and being a timorous man , might bee moved to turne him out of his service . After this , his Master upon his earnest desire , sent him downe againe to Chester to gather up moneys ; who there gathered up to the summe of an hundred pounds , or thereabout , his Master fearing to lose it , gave way to his motion to leave his service , and set up for himselfe in Chester , that so he might get his money of him . This Iohn Breerwood thus released , married the former woman : and since , putting her to shift for her selfe , hath been to and fro beyond Sea , and hath played many prankes .

This Relation was taken from Master Walkers mouth , March 30. 1631. as a briefe of those things that might bee more largely set downe : the Christian Reader for his further satisfaction , if hee desire it , may enquire of him who was very well acquainted with all those passages .

Now consider with me some passages in Master Breerwoods Relation :

First , he saith , the true cause of his distemper was a Case of Conscience about workes on the Sabbath ; yet hee saw , that at the first discovery of his strange alteration , were discovered obstinate resolutions , by faire or foule meanes to forsake his service . Hee is little skill'd in the plight of a wounded conscience , that can thinke such a conscience , and such obstinatenesse are compatible to the same man at the same time .

Secondly , hee talketh of his Masters great offence ; yet this was no other , but that as one joyed to see hee made some shew of conscience in that thing , he sought all meanes to tie him the faster to him and his service .

Thirdly , hee talketh also of his Kinsmans affliction : What ? From such a man as was so milde as his Master was ?

Who can beleeve that this matter about his Kinsman was any more than an occasion , no cause in truth of Master Breerwoods attempts ? some thing there was besides this , as rightly he acknowledgeth .

And to put it out of doubt , heare M. Byfield speake after long silence under these injuries , beginning his Treatise thus ,

LO ( Sir ) I am become at length a Writer . Your strange bitternes , and great thoughts of heart , have wrung from me that resolution , which once I thought had not been in the power of man to urge me to . The Lord make it prosperous , if it be his wil , or els give me more patience hereafter to forbeare imployment , where I can goe about it with so little hope of successe . I write not while I write : Partly because the discharge of my calling commands me to labor other waies , and partly because my judgement is not every way resolved of the expediency of an answer in this kind . One thing I am sure of , that I can be contented to seale the Doctrine of the Sabbath , as it is now taught in the Church of England , with my blood , and conceive there is as apparent reason for it , as for any other point of Religion . Thus much I easily grant upon the reading of your writings , that if your places of invention had been as sound , as your forme of elocution is faire , and the matter had been answerable to the stile , you shuld easily have had my voice for the Chaire amongst the truly learned : but when I consider of your assertions concerning the Sabbath , unmasking them , and without the varnish cast upon them , I cannot but see cause to lament , that such 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 . Those that hold against the antiquity of the Commandement of the Sabbath , that it was not given to Adam , yet give no such interpretation of those words , God sanctified the seventh day . Not Master Broad , not Doctor Pridea●x , not Gomarus , not Tostatus and Pererius , nor any that I have met withall , but they make it an institution by anticipation , of which afterwards your selfe perceived it was too bold an assertion , to say , that the ever blessed Creator laid downe a Law for himself , with apromise of blessednesse annexed ; and therefore confesse , that both Gods resting and sanctifying of that day were exemplary to men , though you would not they should bee obligatory , till the commandement in Sin and Sinai . But what then have you done ? If the Sabbath bee instituted in Paradise , as you acknowledge from that place in Gen. 2. and this be exemplary to men , as likewise you confesse , how can it bee lesse than obligatory to men , though it bee not delivered in a forme of words expresly mandatory . Gods action which he would have exemplary , cannot be lesse than obligatory .

Secondly , but you say , this sanctification might be in destination ordained then to holines ; but not to be applied till the time of the Law . ] Was it ordained then to holinesse ? It was not then at mans liberty to spend it to other imployment , than that to which it was ordained . Gods preparation of a time to sanctification , 2000. yeares before it should be sanctified , is without example , intimation in any Text , or solid reason . Had he ordained it then to holinesse ? What God hath sanctified , why call you it common ? or how can you thinke that Adam and the Patriarchs would make it common ?

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( say you ) signifieth a preparation as well as an actuall application to holinesse ] I could tell you that the word is used both in way of praise and dispraise , as Rabbi David Kinchi observeth ; is it therefore to bee taken in dispraise here ? But to close with you , the word signifieth to prepare , apply it now to the seventh day , and it noteth that God blessed and prepared the seventh day above other daies of the weeke to bee set apart to rest , and the memory of the great worke of the Creation , that so piety and religion for ever among posterity , Gentiles aswell as Iewes might be nourished . Had this beene driven out of use among the Holy Seed as it was among the Gentiles , Satan had soone thrust on them also , as hee did on the Gentiles , the fiction of the worlds eternity , and had blowne away as all memory of the Creation , so also all faith and true piety out of the minds of men . Now such a preparation which is the actuall separation of a thing to use , is not of destination but present readinesse , and such is the preparation this word signifieth , as may bee seene in Rabbi Mardochai Nathans concordance . When this word concernes holinesse ( for sometimes it signifieth preparation in generall , as in Micah 3. 5. to prepare warre ) it signifieth to make holy , Lev. 21. 23. to declare holinesse , Ezek. 39. 27. to set a part to an holy use , Ioel 1. 14. to command that it bee sanctified , Exod. 13. 2. But to destinate aforehand without present and actuall separation of the thing so soone as it doth exist and is capable of that to which it is separated ( which must needs be your meaning ) hath no warrant of Scripture or Author that I know of . For those places in Exo. 19. 10. Iosh. 3. 5. and 7. 13. As they all meane by sanctifying , to sanctifie by command that they bee sanctified , so they speake not of a Destination of them to sanctity , or a preparation without actuall application to holinesse , but a present sanctifying themselves that day that they might be the fitter for attendance on the Lord : it is not read thus in Exo. 19. 10 , 11. Sanctifie them against the third day , but , sanctifie them to day and to morrow , and be ready against the third day . So true is it also of the Sabbath , sanctifie this Sabbath , and the next Sabbath and every Sabbath . It is senselesse to talke of a preparatory sanctification without application , that were to separate to holines , and yet to let it lye common . Kades in Galilee Ioh. 20. was sanctified , that is , separated for a City of refuge ; was it only destinated , and not actually set apart to that use ?

Besides , all those sanctifications are of persons , not of times : was there ever a set time sanctified , and the time not separated to sanctity actually ?

But what do I fighting with suppositions ; you say it might so signifie , not , it doth so . How many interpreters ancient and moderne do say , it doth signifie , to command that it bee sanctified ?

Thirdly , you go on to a third evasion , and say it might be a command and institution by anticipation , shewing why , not when God instituted the Sabbath ] That cannot be , because Moses makes an Historicall narration of the creation , according to seven daies time , and in every day distinguisheth it by its proper worke , and comming to the seventh he saith , that was Gods resting day , which was not inferiour to any of the sixe , because God wrought no eminent worke of Creation thereon , but extolled above them , because it was not a day of empty rest but inriched above the other , and advanced by Gods blessing and sanctifying of it ( that is ) he ordained it a time of greater and more holy workes , and crowned those workes with richer fruit , Esa. 58. 14. and did chuse it above the rest to an holy use . And that hee then sanctified that day , both the connexion of the words sheweth , and the words of the fou●th commandement , in sixe daies hee made all , hee rested the seventh and therefore blessed it .

This Anticipation never came into any mans mind , who was not first anticipated with some prejudice about the observation of the Lords day ; the Iewes never dreamt of it ; and in the new Testament , no such thing is taught or intimated . The Authors of that opinion yeeld it is probable that the seventh day , was observed from the beginning , Zuar . de dieb . festis . Moreover there can be produced out of Scripture no example of such an Anticipation ; there is an Anticipation of the names of some places , with the like , but not an anticipation of an institution . Besides the perfection of the creation on that day , is twice joyned with the Sanctification of it , in the same manner and phrase , in which the creation both of man and of other living Creatures is joyned with the blessing of them , Gen. 2. 2 , 3. with Gen. 1. 21 , 22 , 27 , 28. The new Testament confirmes our Text which teacheth that the people of God partake in the Old Testament of d d Heb. 4. 3 , 4 , 5 , 6 , 7 , 8 , 9. a twofold rest in this life , the rest of the Sabbath , and the rest in Canaan ; but David speaking in the 45. Psal. of a rest , speaketh not of the Sabbath rest , for that was from the beginning of the world , nor of that in Canaan , for that 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 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 f Epiphan. advers. Haeres . lib. 2. tom. 1. contra Hares . Anoet●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 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 h Chrysost. tom● 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 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 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 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 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 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 p Pet. Mart. ●o● . 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 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 , s s 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 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 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 Ph●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 when the Apostles enjoyned it , they would have said of that their injunction , as of other things , x 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 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 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 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 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 was I ever greatly inflamed with ambitious heat ) they containe in briefe large justifications of himselfe , but how rightfull , this Treatise and Reply doe manifest ; let one instance serve , here he requireth a reason for the injury and harme done to his Nephew and him for vexing his Conscience , and to confesse the errour and injury , and in pag. 95. hee confesseth and retracteth his owne errour in judgement and manners for provoking Mr. Byfield about this point .

The fifteenth Section answered .

To this reason that Master Breerwood sought more victory than truth , Master Breerwood replieth that victory will attend truth . I answere , it will , but one that seekes victory more than truth , will runne over truth to reach at victory : and that in your writing it may bee seene you sought victory more than truth , appeareth , for else you would have answered the arguments found in the writings of Divines in these cases about the Sabbath . And whereas you aske , If Master Byfields zeale to truth , be not as fervent to truth as your affection to victory , if it should not , it is no more than that which is found oft-times in the best , but his zeale was at least as fervent , though not attended with an itch to mispend it .

The sixteenth , seventeenth , and eighteenth Sections answered .

Master Breerwood undertakes to giue him warrants to warrant him in this worke , which Master Byfield pleads he could not finde ; To which I answere , All his warrants warrant not a Minister to leave the Instruction of his charge to write confutations of a private opinion , that infecteth neither his charge nor the Churches of Christ , no , not where the contending partie liveth : the case is altered , now this Treatise hath broken prison .

Master Byfield was no lover of contention , neither by nature inbred , nor by custome purchased , and the Woe to them by whom offences come , is the wofull portion of them that give the offence . The Doctrine of our Saviour was an offence to the covetous , envious , proud , hypocriticall and blind Pharises ; but yet no woe , I hope , to him for that : Herein this Worthy man was conformed to Christ , and yet is now more conformed . Gods Children suffer not all their afflictions while they live . Both these reasons therefore are good and reasonable .

Furnishing with gifts is not alwayes enough to make an inward calling to a particular action , there must bee the seasonablenesse of the Action , the evidence of good to issue from such an Action , some sufficient notes of Gods separation of that man to that Action ; for all that are able are not presently inwardly called to an action , and in a word , d d Rectè facit animo quando obsequitur suo ; quod omnes homines facere oportet , dumid modo fiat bono Plaut. in Anplitr . malè respondent coact● ingenia . Senec. Psal. 31. 18. a mans inclinations which may not be forced , and if they spring not from a corruptroote ought to be heeded next to abilities . Master Byfield then , though able might not finde himselfe inwardly called .

How farre M. Byfield was from Enthusiasmes ( with which you charge him proudly , contemptuously , and falsly , as alwayes lying lips can speake grievous things against the Righteous ) let all testifie that knew his preaching , and yet may see it in his writings : no man ever so exact in keeping close to the expresse Word of God , so free from ventring or upholding matter of opinion .

The nineteenth Section answered .

Master Byfield pleads needlesnesse of his Answere , and referreth Master Breerwood to Master Greenham : he replieth Master Greenham impugneth not any of his Conclusions . No doth ? Let us try the matter .

Master Breerwood teacheth our Sabbath day to bee an ordinance of the Church . This Master Greenham impugneth as the Doctrine of the Papists , pag. 129. Master Breerwood teacheth that light workes were never forbidden on the Sabbath , and that the rest for strictnesse was ceremoniall . Master Greenham teacheth that light works are forbidden in the fourth Commandement , as light oathes are in the third . pag. 162. ( sl●ight in keeping the Sabbath and full of sleight oathes ) and that the rest of the Sabbath is as needfull for us as for the Iewes , pag. 136. Master Breerwood teacheth that servants have not the Commandement given to them , and that they are for labour equall in subjection unto beasts . Master Greenham teacheth that no lawfull calling ) and such is the servants ) implieth any necessity of forgoing the worship of God on the Sabbath : and that to make the servant equall to beasts on the Sabbathis to hast to hell , not thinking whither they are going , pag. 163. your reasons also are answered most of them in that Treatise of Master Greenhams .

That weake , shall I say , or wicked taxing of Mster Gareenham , that his affection was better than his judgement , abundantly testifieth the pride of your spirit . But this is usuall with the loose Atheisticall . spirits of our times , to account of all they call Puritanes , for no great Schollers .

The 20. and 21. Section answered .

These give sufficient testimony of Master Byfields modesty and wisedome , and of Master Breerwoods bold brags and rash censures , and therefore I turne them over .

The 22. and 23. Section answered .

That Master Breerwood would disquiet Gods people , ( as Master Byfield chargeth him ) was apparant ( though hee gaine-say it ) for hee sent the Treatise to Master Ratcliffe of Chester unsealed , with these words in his Letter with which it was sent : I have left the Treatise unsealed , that you might , if you please , reade it and after make it up , and as soone as you can deliver it . And afterwards in that Letter hee giveth him instructions in the reading of it , to reade with leasure and attendance , with the like : I have the originall of this Letter , dated Iune 9. 1611.

And that Master Breerwoods opinion is private , is cleare , because no man ever so interpreted the commandement touching servants , save himselfe ; and how ill it agreeth with the renour of the commandement , let the indifferent judge by the answer I have given to this Treatise . When you say therefore , that those determinations of yours have every where resounded in the Church of God , this is false , unlesse the Papacy be the Church , or Anabaptists and Familists : For what if Master Broad , and two or three more make a clamor , is that sufficient to make the Doctrine publike . The publike Doctrine of the Church of England I have shewed out of the booke of Homilies and the Communion booke , and all other famous Lights in our Church . For my paines I looke not for thanks from your side , much lesse such a reward as a 1000. of books worth a 1000. French Crownes .

The 24. Section answered .

Master Byfield would that Master Breerwood should should have spared his verdict about the fitnesse of Doctrine that should bee taught till hee had charge of soules , Master Breerwood saith not so , Ordination conferreth outward abilitie to exercise the function of a Pastor or Doctor in the Church , but no inward ability : This is somewhat of truth , but not all the truth , for it causeth more advised thoughts for 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 remember 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 religion , 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 , which I tooke to bee amisse in his Doctrine by my first letter , and in himselfe by my later , which I hope e e Note his desire to have that base reply to come to Master Byfield , after he saw cause to mistrust his cosins wickednesse and dissimulation , and yeelded to cease the contention . afore this , you have received and delivered him . If my writing rellish of too much sharpenesse contrary to my ordinary disposition , the griefe I conceived of my Nephews misdemeanure , of which I know no other occasion , and his refusing to satisfie me , where I had reason to require it , and his returning me in stead of that satisfaction , hard language , were the causes of it . But seeing he hath not the minde , or ( as you say ) the leasure to yeeld me that satisfaction , which I wished , and which I should have indevoured to have given him on the like occasion ; and withall I see you so desirous to appease the quarrell f f There would then have been hot worke if Master Byfield , would have given the second blow . , I am content to leave all as it is . Let him satisfie himselfe , and I have done . Yet thus farre withall let me , if not justifie , yet excuse my passion to you Cosen , who have some Nephewes of your owne , and know the condition of my Nephew , how hard it was to bring him into a good course , and how apt he was to runne into an ill , being withall a fatherlesse and motherlesse Orphane . Imagine , I say , how the ruine , or great likelihood of ruine g g Suppose it had beene so indeede as you conjectured , how could his ruine have followed any way serving such a Master as you have heard in the answer to the occasion . Chap. 36. and making conscience of such a commandement of God . of such a One , having the like relation to your selfe , that that Youth to mee , and being left by his dead Friends to your care , would have affected you : or how this case of this very Youth , would have affected his Father , or Grandfather , if they had been alive . But howsoever , I remit all with all my heart . Master Byfield ʰ Note this speech ▪ shall never heare more of it from me . And so I would advise him also , to lay aside all rancour and bitternesse , and in the Name of God proceed in the Ministery and service of God . As for mee , hee may without any impeachment , notwithstanding this , or any other dislike of mine . Concerning the sending of his letter back , out of which I charged him with some points ; I must intreat you to give me some respite to advise : for in my last letter to him , I have charged him with these points , wherein , while I have the letter , I am able to justifie I have not wronged him : but if the letter were out of my hands . I stand at his curtesie for the imputation of a slander , in charging him with that , which I cannot ( the letter gone ) bee able to proove . But this I will promise & assure you Cosen , on my honest word , which I never have , for ought I know , and never will by the grace of God break with you , that his letter shal never turne him to any prejudice at all , and therwith I pray you rest contented til I can otherwise determine . The other letter of my Nephewes to your wife , I am forced also a little to deferre . Master Shipton cannot yet finde it , yet hee is assured it is in his Counting-house , and promiseth she shall assuredly have it , on his next leasure to search it out . I am glad with all my heart of the sonne God hath given you : Whom I beseech to send you more , to increase your comfort more , and to blesse this he hath now given you , with long life , and with the grace of his holy spirit , which may ever grow up with him . To Gods goodnesse I commend you all , in much haste , Iuly 27.

Your ever true and assured loving friend , Edward Breerwood .

M. Breerwood kept his word : but the more hath this Publisher wronged him . He shewed in truth neither charity nor zeale in venting this booke so long after the decease of these two learned men , & in this striking at the repute of a grave Divine , that through indignity cast on his person , vility might steale one his writings , which will prove more lasting then pillars of Marble , and in essaying to overthrow the Authority , and so the duties of the Lords day . What reward shall be given to him , that durst presume to remove the Churches old land-markes ? Shall not these learned men deceased , rise up in judgment against him , as against one that raked in their ashes , who in their life bare , the one of them , strange provoking , with such modesty and wisdome ; and concealed , the other of them , wrath and contention , and quench't it when it began to fire in his face .

FINIS .