The Doctrine of the Sabbath Vindicated, Table of contents 1 – Positions
THE CONTENTS OF THE BOOKE.
THE PREFACE. THE Preface of this Confutation ſheweth
The illiterateneſſe and vanitie of the Title, pag. 1, 2, 3.
The abuſiue application of holy Texts to ſuch a Treatiſe, p. 4.
The ſtate of the Queſtion oppoſed by Mr. Breerewood, pag. 5.
CHAP. I. The firſt Chapter deliuers
The plaine ſenſe of the words of the fourth Commandement, which concerne the perſons to whom it is giuen, page 6.
Seuen reaſons from the Commandement it ſelfe to auouch that expoſition, page 7. 8.
Two texts in the old Teſtament to confirme it, viz. Ier. 17. 20. Exod. 34. 21. page 9.
The Infirmeneſſe of Mr. Breerwoods Collection, page 9, 10.
An argument taken out of Gal. 5. 3. to prooue our expoſition, pag. 10.
A groſſe abſurditie and wicked, againſt the ſoules of inferiours, ariſing from the contrary doctrine of our aduerſary, page 10.
The ſingularitie and Noueltie of this opinion, page 10.
CHAP. II. Containeth
Two things that make Precepts parallel, and equally obliging, page 11, 12.
A diſtinction to cleare this, page 12.
Another argument to prooue that the fourth Commandement is giuen to ſeruants, taken out of the Rom. 3. 19.
Many arguments to prooue that the ſtranger-Moabite eating the Paſſeouer, ſinned though he were inuited, page 13, 14.
Inſtances proouing that a commandement in forme of words giuen of and not to one, may yet be ſinned againſt by him of whom it is ſo giuen, page 13, 14.
A retortion of M. Breerwoods argument, page 14, 15.
CHAP. III. Sheweth
The weakeneſſe of that inſtance of the Precept of a Prince, applyed to confirme his expoſition, page 15.
The greatneſſe of the Seruants ſinne, that neglects attendance on Chriſt vponupon the Sabbath, vnderunder the ſimilitude of a Prince, gathered out of Aquinas, page 16.
How commandements that are priuiledges, binde the priuiledged; and therefore if the commandement were of ſeruants and not to them, yet it obligeth them, page 16, 17.
A further proofe that the fourth Commandement is giuen to Seruants alſo, page 17, 18.
CHAP. IIII.
Prooueth that the fourth Commandement is giuen to Children, out of Lev. 23. 3. and 19 3. and therefore to Seruants, page 19, 20.
CHAP. V. Sheweth
Our Aduerſaries vnſound Reaſoning from the Text, in Deut. 5. page 22, 23.
The meaning of that text, page 23.
Many paſſages in his vnfolding the place, in Deut. 5. lyable to juſt exceptions, page 24, 25, 26, 27.
CHAP. VI. Deliuereth
The difference betweene the Oxes and the Seruants ſubjection to the fourth Commandement, page 28.
Two arguments drawne▪ thence, to prooue that the Commandement obligeth Seruants, page 28, 29.
Further proofes hereof, page 29, 30.
A Rule to know when Precepts that are alike for forme of words, yet doe not oblige alike, page 30.
CHAP. VII. Sheweth
That the Seruant working on the Sabbath at his Maſters commandement, ſinneth, though the wrought Oxe ſinne not, p. 31, 32.
The Horridneſſe of that poſition, that the Seruant and the Oxe or
Aſſe, are alike ſubject to their Maſters, page 32, 33.
Three Rules that guide Subjects in obedience to their Superiours, page 33, 34.
CHAP. VIII. Deliuereth
the examination of our Aduerſaries explication of that diſtinction of the matter and forme of ſinne, page 35, 36.
The Infirmeneſſe of his Reaſoning from thence, page 36.
CHAP. IX. Sheweth further
What clauſe of the Commandement bindeth ſeruants as ſeruants, page 37, 38.
Another argument drawne from the Texts, Exod. 20. 1, 20, 21. and 35. 1, 2. page 38.
The expoſition of the Commandement by Thomas Aquinas, page 38, 39, 40.
CHAP. X. Sheweth
the weakeneſſe of the aduerſaries reaſon, taken from the wiſedome and equitie of God, page 41, 42.
Diuers vnſound paſſages let fall in laying down that Reaſon, pag. 42.
In ſpeciall, the falſehood of this; that the Seruants are voide of power and libertie to obey Gods Commandement on the Sabbath, if their Maſter bid them worke, page 42, 43.
CHAP. XI. Cleareth our Doctrine from vnjuſt aſperſions, and prooueth that it occaſioneth
No Diſobedience to Maſters, page 44, 45.
No hard vſage to the Seruant, page 45, 46.
No breach of the Law of Nations, where many things about the Law of Nations, page 46, 47.
Chargeth our Aduerſaries Doctrine to produce theſe three euils, page 47, 48.
Confirmeth further our Doctrine, page 48, 49.
CHAP. XII. Sheweth
How our Aduerſaries Reaſon from Gods goodneſſe is faultie for forme and matter, page 50, 51, 52, 53.
That his Doctrine caſteth into miſchiefes and Inconueniences, page 54.
CHAP. XIII. Sheweth
the abuſe of that place in Neh. 13. which is vnfolded, and maketh for vsus; A juſtification of our Engliſh tranſlation, and the ſignification of the word, foreign page 56, 57, 58.
CHAP. XIIII. Sheweth
What worke for kinde is forbidden on the Sabbath, and how the Aduerſaries argument makes againſt him, page 59, 60.
The text in Eſa. 58. 13. vindicated from his falſe gloſſe, and vnfolded, page 60, 61, 62.
Diuers things about the forme and reſidence of ſinne, page 62, 63.
How farre this is true, that the Miniſter of anothers exorbitant will ſinneth not, page 64.
The vanitie of that diſtinction, that the Seruants worke done in obedience to his Maſter, is his naturally, not Morally, pag. 64, 65.
CHAP. XV. Sheweth
How ſinne is attributed to the members, and that properly the man ſinneth, page 66, 67.
The faultineſſe of our Aduerſaries, Reaſoning about a Naturall and Voluntary Inſtrument of ſinne, page 67, 68.
What takes▪ Voluntarineſſe from a deed, and the danger of that ſpeech, worke on the Sabbath hath ſinne annexed to it, page 68.
CHAP. XVI. Prooueth theſe particulars,
The Seruants working on the Sabbath, impeacheth his ſeruing of God, page 72, 73.
The Diſtinction of forbidding Nakedly and Immediately, is vaine, and freeth not him that doth the thing forbidden, from ſin, page 73, 74.
The ſpecification of the Seruant in the Commandement, makes his working neuer the leſſe his ſinne, but the more: and the venime of that word, Exception, page 74, 75.
The Gouernour is charged more then the gouerned, in reſpect of a Politicall obſeruance of the Commandement, not of a perſonall, page 75.
The fourth Commandement is a Law of Nature, by Reaſons, Authorities, and the Aduerſaries owne words, page 75, 76, 77.
To worke on the Sabbath is euill materially, page 78, 79.
The danger of that Poſition, that prohibitions in the Commandements are cauſed by the Natiue illneſſe of that which is prohibited, page 79.
The footſteps of eueryevery ſpecialtie in the fourth Commandement, found among the Gentiles, page 80, 81, 82, 83, 84.
Gomarus exceptions againſt this, anſwered, page 84, to 87.
Our Aduerſaries reaſons anſwered, with a proofe that the fourth
Commandement was kept by the Patriarkes, before the Law giuen in Sinai, page 87, to 90.
CHAP. XVII.
Prooueth that the Seruant in ſuch worke ſinneth, as conſenter to his Maſters ſinne, where, the wayes of partaking with other mens ſins, are layd downe, page 92, 93, 94.
Decideth a great Caſe, viz. what workes Seruants may doe on the Sabbath, page 94, 95.
With Cautions both to Maſter and Seruant, page 96.
CHAP. XVIII. Sheweth
that the Seruant in this caſe may breake the Morall Law, and yet not fall vnderunder the Iudiciall Law, page 98.
Some fearefull examples of Gods juſtice on Inferiours, working that day at the command of Superiours, page 98, to 102.
CHAP. XIX. Prooueth
that light workes, that are our owne, are forbidden on the Sabbath, by foure arguments, page 104, 105.
A large explication of the meaning of the Hebrew word Melachah, page 105, 106.
Authorities to prooue this Doctrine, page 107, 108.
CHAP. XX.
Our Aduerſaries ſenſeleſſe Anſwer to that place, Exod. 35. 3. with the true meaning thereof, page 109, 110.
The clearing of the Inſtances of our Sauiour, in commanding ſome workes to be done on the Sabbath, page 111.
That that which ſome Diuines terme Chriſtian libertie on the Sabbath, is no other then Chriſtian dutie to the eternall Law, and was the Iewes freedome alſo, page 111, to 114.
CHAP. XXI. Sheweth
that to worke on the Lords day, is a breach of the fourth Commandement, pag. 116. 117.
Where to find the Lords Sabbath, pag. 117. 118.
Authorities to prooue this, page 118. 119.
That the Lord Chriſt tranſlated the day, and that it is of diuine authority, and of the Lords owne institution, pag. 120. to 127.
CHAP. XXII.
Sheweth the weakeneſſe of our Aduerſaries poſition, that the Lords day is by conſtitution of the moſt ancient Church, and therefore Jus humanum, a humane law: and how he jumpes with Arminians and Papiſts, pag. 128.
CHAP. XXIII.
Examineth our aduerſaries doctrine about the aboliſhing of the Iewes Sabbath, and the proofes to prooue it ceremoniall, pag. 129. 130.
Declareth, there is no ceremony in the fourth Commandement, yet if there had beene, it cannot cauſe the Sabbath to vaniſh, pag. 131. 132.
CHAP. XXIIII.
Sheweth the abſurdity of this opinion, that the Sabbath was tranſlated by the Church, and of the diſtinction of his generality and ſpeciality of the Commandement, pag. 133. 134.
CHAP. XXV.
Prooueth notwithſtanding, that if the Church hauehave juſt power to tranſlate the day, the Commandement needes no tranſlation, but ſtands in force to binde vsus to that day, pag. 135. 136.
CHAP. XXVI. Prooueth.
that the ſpeciality of the fourth Commandement inioyning one day of ſeuen, and the ſeuenth, and a whole day, and that with preciſe vacancy from worke, is morall, pag. 138. to 144.
In ſpeciall, that Gomarus his evaſions are frigid and ſenſeleſſe, page 140, 141.
That the Commandement yeeldeth inforcing conſequents for the Lords day, page 144.
CHAP. XXVII.
Prooueth that the Commandement of God bindeth equally, and as ſtrongly for the Lords day, as it did for the Iewiſh Sabbath, pag. 146.
CHAP. XXVIII.
Diſprooueth the diſtinction of Sanctification and exact vacation on the Sabbath, and the Inſtance of the Popes Succeſſion of Peter, Idlely applyed to the Lords daies Succeſſion of the Iewiſh Sabbath, page 147, 148.
CHAP. XXIX. Deliuereth
Authorities of Fathers, to prooue a generall reſtraint of labours on the Lords day, page 149, to 152.
The conſtitution of Conſtantine anſwered by conſtitutions of the ſame Emperour, and by that of Leo with an Apologie in briefe for Constantine, page 152, 153.
The clearing of the Councell of Laodicea, page 154, 155, 156.
CHAP. XXX. Sheweth
the vanitie of our Aduerſaries Reaſons and wiſh, to perſwade (notwithſtanding his Doctrine) as devout an obſeruation of the Lords day, as the Iewes held of their day, page 157, 158, 159.
The ſound Doctrine of our Church concerning the Sabbath, and the full concord betweene it and ours, with the plaine diſſent thereof from our Aduerſaries, page 159, 160, 161.
CHAP. XXXI. Deliuereth
Conſtitutions of Churches and Edicts of Princes, that forbid and cenſure light workes, page 162, 163.
Conſtitutions that bound Maſters in commanding, and free the Seruants in obeying that day, page 163, 164.
CHAP. XXXII. Sheweth
three limitations laid downe by the Apoſtles, touching Seruants obedience, page 167, 168.
There can come no diſhonour to the Goſpel, nor inconuenience to ſeruants dwelling with heathen maſters, by their obſeruing of the Sabbath. pag. 170. 171. 172.
This doctrine is no ſeminary of diſturbance or contumacy, p. 173.
The obedience to this command doth not alienate maſters from their Chriſtian ſeruants, pag. 173. 174.
CHAP. XXXIII. Sheweth
that Antiquity doth beare out the ſeruant in refuſing the doing of ſeruile workes at his maſters command vponupon the Lords day, pag. 176. 177.
That the cauſe of the perſecution of Chriſtians, was their withdrawing of themſelues from obedience to their ſuperiours, pag. 178.
What the Heathens and many of the Papiſts doe teach concerning this doctrine▪ pag. 179.
CHAP. XXXIV. Sheweth
that Maſter Breerwoods doctrine is like the waters of Marah and Meribah, page 181.
That the fruites of this doctrine can be no other, but diſturbance and ſedition, by fiue conſequences that follow vponupon it, pag. 181. 182.
CHAP. XXXV. Anſwereth
Maſter Breerwoods prouocation and adiuration to a polemicke diſcourſe. pag. 183.
CHAP. XXXVI. Sheweth
the true relation of the occaſion of the controuerſie betwixt Maſter Breerwood and Maſter Byfield.
That Maſter Byfield did not indeed giuegive any ſuch aduice to John Breerwood.
That this pretended ſcruple did not make John Breerwood diſobedient to his Maſter, who would not vrge him, nor did it occaſion his hard vſage, nor tend to his ruine; his Maſter being deceiued with his falſe pretences, deſired the more to inioy him.
THE SECOND PART CONTAINES A BRIEFE SVRVEY OF Maſter BREERVVOODS Reply, and
Sheweth
THAT Maſter Byfields declining of the controuerſie with Maſter Breerwood, could not impeach his Knowledge, Zeale, or Charity, pag. 193. 194. 195.
That Maſter Breerwood oppoſeth Gods Sabbath, pag. 195. 196.
That the Commandement concerning the Reſt and Sanctification of the Sabbath, was giuen to Adam, pag. 197.
Diuers diſtinctions vſed by Maſter Breerwood againſt this truth, anſwered, pag. 197. 198. 199. 200.
The true ſence of the words of the text, Geneſis 2. verſe 2, 3. pag. 202.
Authorities to confirme that expoſition, pag. 203. 204. 205. 206. 207.
The Commandement concerning the Sabbath, was one of the ten perpetuall words from the beginning, pag. 208, 209.
That place in the 56. of Eſay. 4, 5. muſt be vnderſtood of the Chriſtian Sabbath. pag. 210.
No myſticall Sabbath ſpoken of in the Scripture, pag. 210.
The Sabbath tranſlated by the authority of Chriſt, pag. 211, 212.
That place in Matthew 24. 20. meant of the Chriſtian Sabbath, prooued at large, pag. 213, 214.
That the Ceremonies of the old Law were deadly at the time of the ſiege of Jeruſalem, pag. 215.
That the old Sabbath was not obſerued in the Eaſt Churches 300. yeeres after our Sauiours death, as Maſter Breerwood affirmeth, pag. 216.
The ſufficiency of Maſter Byfields Reaſons, not to anſwere the Treatiſe at that time, ſent to him by Maſter Breerwood, pag. 218, to 222.
A letter of Maſter Breerwoods, in which hee promiſeth, that this controuerſie betweene him and Maſter Byfield ſhall neuer be made publique, pag. 223, &c.
FINIS.
❧ A TABLE OF THE ABSVRD AND GROSSE POſitions, that lye ſcattered in this Treatiſe of the Sabbath, written by Maſter BREERWOOD.
1 THe ſeruant, as touching bodily labour, is meerely ſubiect to his Maſters power, pag. 11.
2. The ſeruant, as touching bodily ſeruice incident to mankinde, is in like degree of ſubiection to his Maſter, as is the Oxe and Aſſe, pag. 11.
3. Children are meerely vnderunder their Parents power, as the Cattell are vnderunder their owners, pag. 13.
4. Seruants are vnderunder their Masters power for ſeruice onelyonly, pag. 14.
5. A ſeruant cannot juſtly performe any labour which his Maſter forbids, nor omit any which his Maſter commands, pag. 14.
6. If the fourth Commandement * be giuen to ſeruants, they cannot keepe it Their calling carrieth a neceſſity of breaking the Law, as this Author would hauehave it.as they are the ſeruants of men, pag. 17.
7. The compaſſion and goodneſſe of God is ſuch, that it agreeth not therewith to giuegive to man ſuch a Commandement, which, through the wickedneſse of other men, he cannot keepe without an inconuenience and miſchiefe, that is, without ſharpe puniſhment, pag. 17.
8. Sinne eſsentially is nothing elſe, but the inordinate and vnruly election or reſolution of the will varying from the Scripture or Gods Law, pag. 19.
9. Outward vnlawfull actions are not ſinne properly, pag. 19.
10. Actions are no whit further ſinfull then they are voluntary, pag. 20.
11. The guilt of ſinne is the forme of ſinne, pag. 12.
12. The eie beholding vanity, the tongue looſe to blaspheme, ſlander and lie, and the hand ſtretched out to ſhead blood, ſinne not, pag. 20.
13. To worke on the Lords day, is certainely no breach of any diuine Commandement, pag. 37.
14. The deſignement of the firſt day of the weeke to be Sabbath, is but ceremoniall, pag. 42.
15. Gods reſting from Creation was his Sabbath, and his resting in himſelfe, the ſanctification thereof; other institution or ſanctification of the Sabbath in Paradiſe, will neuer bee prooued out of the place in Gen. 2. 2. pag. 63, 64.
16. The Sabbath for the morall part of it (I keepe his owne phraſe) became in the wilderneſſe on Sinai one of the ten perpetuall words, not before, pag. 67.
17. By the Iudiciall law of Moſes it was death for a man in caſe of neceſſity or danger, to depart from the place of his reſidence on the Sabbath, further then a Sabbath-dayes iourney▪ pag. 73.
FINIS.