The Doctrine of the Sabbath Vindicated, Chapter 34

The Doctrine of the Sabbath Vindicated · Chapter 34

p. 180CHAP. 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 onelyonly 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 rrIer. 2. 19.Jer 2:19indeed, your doctrine doth it. Conſider, it teacheth no neglect of righteouſneſſe or judgement ſſAmos 6. 12.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 p. 181rejoycing 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, ttAmos 8. 10, 11Amos 8:10Amos 8:11Whiles 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 uuEſai. 5. 20.Isa 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, xxProv. 9. 17.Prov 9:17that 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, yy…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, onelyonly 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 page missing p. 184ſons 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 p. 185of 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 page missing

p. 188Anſwer.

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 p. 189about 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 p. 190this 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 p. 191you 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. page missing p. 194ſolution, 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….John 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, p. 195you intend you ſay, to abate his ſtomacke and high conceit: Would you abate it by invectives, ſcoffes, Alehouſe 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. OnelyOnly workes of toyle, and tending to gaine, are reſtrained by the commandement.

Againe, he ſaith, he never taught worſe of Gods Sabbath page missing p. 198enjoy 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 p. 199of 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 foreign (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 p. 200of 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.

p. 201This 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 frō 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 ddHeb. 4. 3, 4, 5, 6, 7, 8, 9.Heb 4:3Heb 4:4Heb 4:5Heb 4:6Heb 4:7Heb 4:8Heb 4:9a 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 p. 202Paradiſe 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 eeCyprian. 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 ffEpiphan. 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 ggOrigen. 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, p. 203and 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 hhChryſoſt. 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 iiforeign.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 kkHieron. 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 llAthanaſ. 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 mmAuguſt. 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 p. 204of 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; ooPhilo 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 birthday 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 ppPet. Mart. …o…. in Geneſ.Rabbi Agnon for that ſame point.

p. 205Thomas 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 rrNicol 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, ſſMarius in Gen. 2.Gen 2He 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, p. 206as 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 ttBeza paraph. in Iob 1. 5.Job 1:5of 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 butCalvin. 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 onelyonly, 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, Ʋrſin. Catech. Bulling. in Rom. 4 5. & Decad. Danaeaeth. Chri. l. 2 c. 10. Bertram. pol. Iudaic. c. 2.Rom 4:5Ʋrſinus, 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 p. 207Sabbath. I doubt not (ſaith he) but that the Sonne of GodHospin. 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 p. 208a 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; whichVerſ. 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 taskemaſters. 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.

VntoUnto 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 p. 209come 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 p. 210ſo 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.Heb 4Spirituall 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 p. 211on the Sabbath onelyonly, but alwayes, and in all places: nor doth the fourth Commandement intend to give a prohibition of all ſinnes; though it is true, that in ſome ſenſe ſinnes receive an high aggravation when they are committed on ſo holy a day. Eſai. 58. 4.

Now how this myſticall and ſpirituall Sabbath of yours ſhould ſerve to this purpoſe which we intend, I know not, they are words of a diſjoynted minde.

The fifth Section anſwered.

Concerning the authoritie that tranſlated the Sabbath, you ſay it is certaine, that the tranſlation thereof was actually and immediatly preſcribed by the Church. Deale ingenuouſly, and ſhew me where; if in Scripture, then I anſwer that it was not immediatly preſcribed by the Church; for the Apoſtles were not Authors of the inſtitution, but Miniſters of Chriſt, and pen-men of the holy Ghoſt. If in Eccleſiaſticall writers; I anſwer they all referre us to the Apostles and the Scriptures. This opinion therefore is ſo farre from certaine, that it is certainely falſe. You ſay againe, that certainely Chriſt never gave his Apostles particular charge of Inſtituting a new Sabbath, either while hee converſed with them on Earth, or afterwards by Revelation. How know you this? The Apostles delivered many things that the Evangeliſts did not ſet downe, nor themſelves expreſly ſay they received them from the Lords mouth; that they concealed Chriſts Command from the Church, that is, this particular expreſſion in ſo many words, that Chriſt commanded it: this makes to prove it was given them in charge by Chriſt, for elſe whē the Apoſtles enjoyned it, they would have ſaid of that their injunction, as of other things, xx1 Cor. 7. 6. 12. 25.1 Cor 7:61 Cor 7:121 Cor 7:25We 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 p. 212and neceſſitie of the Apoſtles commiſſion, not of the libertie. The Apoſtles did nothing in ordering the Church, but fromIoh 14. 26.John 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.

p. 213Many 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 merciemercy 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 onelyonly 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 p. 214when 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, p. 215or 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 S^t 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 onelyonly 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 yyCol. 2. 20. 21. Gal. 5. 3, 4. & 4. 9. 10. 11.Col 2:20Col 2:21Gal 5:3Gal 5:4Gal 4:9Gal 4:10Gal 4:11Coloſſians 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 p. 216ſay 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 aaAug. 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 onelyonly 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 bbSerm. 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 M^r 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 p. 217you. 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 M^r 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 M^r Byfields reaſons, why he would not yeeld to anſwere the Treatiſe though adjured: M^r Breerwood would refell them.

Take M. Byfields words together and they are a ſufficient reaſon, for every ſtrangers vaine challenge ought not to p. 218be 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 M^r. 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 giuegive him warrants to warrant him in this worke, which Maſter Byfield pleads he p. 219could 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, ddRectè 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.Ps 31:18a 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.

p. 220The 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.

p. 221The 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, p. 222but 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 p. 223a 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 aaI 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 p. 224ſomewhat 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 bbThat 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 ccThoſe at the Table teſtified, there was no ſuch Caſe propoſed and anſwered, yet Maſter Breerwood will by reaſons perſwade himſelfe there was.: yet it is like he ſhould beſt remēber it, whom it neareſt touched: that it ſhould, I ſay, have deepeſt impreſſion in his remembrance, as it found deepeſt impreſſion (as it ſeemed) in his Conſcience. Yet whether in truth the vexation of his conſcience, were the cauſe of that diſtemper, or he made (as you ſay) a ſtratagem of religiō, to cloke ſome other ſecret deviſe, I am not able to determine, but muſt referre it to him that is the ſearcher and Iudge of all ſecrets. But yet I ſhould be ſorrie hee ſhould adde that horrible hypocriſie to his other ſinnes. And yet ddThis 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, longſuffering, p. 225gentleneſſe, 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 eeNote 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 ffThere 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 ggSuppoſe 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 p. 226adviſe 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 p. 227might 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.

End of the text · Richard Byfield, The Doctrine of the Sabbath Vindicated (1631)