The Doctrine of the Sabbath Vindicated, Chapter 29
CHAP. XXIX. Breerwood. Pag. 45, 46, 47.
ANy other reaſon beſides this, or elſe authority which I might in your behalfe object to my ſelfe, I know none worthy mentioning: for the commandement of God, as I have proved, is not of this day. The commandement of the Church is of this day, but not of theſe workes, neither will all the hiſtories of the ancient Church, nor canons of the ancient councels, nor any other monuments or regiſters of antiquity afford you (as I am certainely perſwaded, ſearch them as curiouſly as you can) record of any ſuch conſtitution of the Church for the generall reſtraint of workes on the Lords day. You may finde I know in ſome of the ancient Fathers much ſounding the prerogative of that day: as that it was a holy day in *Hiſt. Eccleſ. lib. 4. cap. 22.Euſebius: a day of Chriſtian emblies in *Apolog. 2.Iuſtin Martyr; and a day of rejoycing in *Apolog. c. 16Tertullian: a feſtivall day in *Epi. ad mag.Ignatius; and ſome more of the like, but doth any of all theſe import or imply a generall reſtraint? a deſiſtance from all worke; No they doe not; neither ſhall you finde in theſe, nor in any other records of antiquity any conſtitutions of the Apoſtles; and of the firſt Church extant to that effect; no, nor any relation or remembrance that ſuch a conſtitution had ever beene made by them, nay I finde cleare evidence to the contrary; for would Conſtantine the Great (that moſt holy Emperour and beſt nurſing Father of Chriſtian religion that ever Prince was) would he I ſay, have licenſed by his decree, the country people freely) liberè liciteque are the words of the conſtitution) to attend their ſowing of graine, ſetting of vines, and other husbandry on the Lords day, if thoſe workes had beene forbidden by the commandement of God, or decree of the Apoſtles, and firſt Church? Or would the Fathers in the councell of Laodicea (one of the moſt ancient and approved councells of the Church) inioyne the vacancy of the Lords day with this condition? And if men can? Certainely ſervants full ill can, if they be conſtrained by their Maſters to worke: would they I ſay have added ſuch a condition, had it beene ſimply unlawfull, for all ſorts of people by the ancient ſanctification of the firſt Church to doe any worke that day? It appeareth therefore that there were no ſuch univerſall conſtitutions of the Church. The actuall forbearing of all workes by ſome Chriſtians that day▪ ſtand not on: nor on the exhortations of ſome ancient Fathers to that purpoſe, ſome remembrances of both are to be found I know, but theſe are particular examples, and perſwaſions; conſtitutions of the Church they are not, edicts of ſundry Princes likewiſe, and decrees of ſome provinciall councells are extant I confeſſe in record to the ſame effect, and thoſe are conſtitutions indeede, but partly not of the Church, partly not univerſall nor very ancient, and therefore are no ſanctions to oblige the whole Church, which beſide the law of God, and decrees of the Apoſtles (to whom the government of the whole Church by our Saviour was committed) and the canons of the univerſall Synods, no poſitive conſtitution can doe.
Anſwer.
Having made it evident that the Commandement of God ſtands in force for our Sabbath, I might eaſily caſt off all that you ſhall ſay to the end of your Diſcourſe: but to cleare and ſcoure the coaſt, and make it apparant that what you ſay is nothing, and all maketh for us, who in this thing hold the Truth, we proceede.
You ſay, you finde nothing for the generall reſtraint of works on the Lords day in any Hiſtorie, cannon monument, and regiſter of Antiquitie, but cleare evidence to the contrarie.
Firſt, for the firſt; let the places you alleage ſpeake out that all may heare them, and not be blindly huddled up.
That in Euſeb. l. 4. cap. 22. is a paſſage in the Epiſtle of Dionyſius, Biſhop of Corinth, to Soter Biſhop of Rome, concerning the accuſtomed reading of the Epiſtle of Clement to the Corinths; in their publike aſſemblies on theforeign. Lords day, of which hee ſaith thus; Wee have ſpent (or paſſed through to the end of it) the Lords day to day, an Holy day. Now to ſpend the Lords day throughout, an holy day, is not to ſpend any of it in ſervile worke; let Scripture, Heathen writers, and all men teſtifie: this was done ſaith that Biſhop foreign After their ancient custome: Iustin Martyr, after he hath recorded all the duties of their publike aſſemblies, addeth this, (having ſpoken in the precedent words of the adminiſtration of the Lords Supper) But we after thoſe things for the remainder (of the time) doe ever remember one another of theſe things, and thoſe of us which have any thing, helpe every one that wants, and are alwayes together one with another. A little after hee ſaith, that the aſſemblies on that day were frequented of all in Citie and Countrie, prayer, preaching, and the Sacrament was administred, Collections for the poore, which was after the aſſemblies, diſtributed to the needy, impriſoned, ſtranger, with the like, whom they viſited.
Tertullian, in that 16, chapter of his Apologie againſt the Gentiles, gives this as one cauſe of their conjecture, that Chriſtians worſhipped the Sunne, becauſe they kept the Sunday Holy. Wee give our ſelves to joy (ſaith hee) the Sunday, for another farre wide reaſon than in honour ofDiem ſolis laetitiae indulgemus. the Sunne are we in the ſecond place from them which appoint Saturday, to idleneſſe and feeding themſelves, alſo wandring from the Iewiſh cuſtome, which they know not. What meaneth he hereby, but that ſuch a ſolemnitie is kept and ought to bee by Chriſtians, as ſhould exceede in that kinde the feaſts of the nations and Heathen, as in his booke of Idolatrie, chap. 14. he ſpeaketh.
Ignatius ſpeaketh enough to any man not prepoſſeſſed, for he ſaith, let every lover of Chriſt celebrate the Lords day as feſtivall, foreign the Greek word ſignifieth a ſolemne feſtivall free from worke and workeday labour.
That others alſo of the ancients did underſtand this celebration to be with exact vacation is evident.
Saint Austin ſaith, come ye to the Church every Lords day, for if the unhappy Iewes doe celebrate the Sabbath with ſuch devotion, that in it no earthly workes were done; how much more ought Chriſtians to bee vacant to God alone on the Lords day, and come together for the Salvation of their ſoules?
Againe, Apoſtles and Apoſtolike men have therefore ordained that the Lords day be kept with religious ſolemnitie, becauſe in it our Redeemer aroſe from the Dead; and which is therefore called the Lords day, that in it, abſtaining from earthly affaires and the enticements of the world, we may ſerve onelyonly in divine worſhip.
That of Saint Clement is alſo worthy note, neither on the Lords dayes, which are dayes of joyfulneſſe, doe we grant any thing may be ſaid or done, beſides holineſſe.
Austin alſo in the ſixt booke de Civitate Dei chap. 11. ſpeaking of Seneca's ſcoffing at the Iewes Sabbath, that they loſt the ſeventh part of their time in vacancie, addeth this; Notwithſtanding he durſt not ſpeake of the Christians, even then moſt contrarie to the Iewes, on either part, leſt either hee ſhould praiſe them againſt the old custome of his owne Countrey, or reprove them perhaps againſt his owne will.
Saint Austine likewiſe reproveth their telling of tales, their ſlanders, playing at dice, and ſuch unprofitable ſports; as if one part of the day were ſet apart for dutie to God, and the reſt of the day together with the night to their owne pleaſures: In the ſame place alſo he condemnes walking about the fields and woods, when they ſhould bee atSerm. 251. De Temp. Divine Service with clamour and laughter, and ſaith the day muſt be ſequeſtred a rurali opere, & ab omni negotio; from countrey worke and all buſineſſe, that wee may give our ſelves wholly to the worſhip of God.
Saint Chryſostome ſpeaking of the fitneſſe of the Lords day for almes, ſaith; it is a convenient time to practiſe liberalitie, with a ready and willing minde; not onelyonly in this regard, but alſo becauſe it hath reſt, remiſſion, freedome and vacation from labours.
Saint Ambroſe qAmbroſ. tom. 3. Serm. 1. de granoſinapis, p. 225.reproving the peoples neglect of Church on the Lords dayes, ſaith; Whatſoever brother is not preſent at the Lords Sacraments, of neceſſity he is with God a forſaker of the Divine truth. For how can he excuſe himſelfe, who preparing his dinner at home on the day of the Sacraments, contemneth that heavenly Banket, and taking care of the belly, neglecteth the phyſicke of his ſoule?
The ſame Father in another place rId. Serm. 33. pag. 259. tom. 3.ſaith: Let us all the day bee converſant in prayer or reading; hee that cannot reade, let him aske of ſome holy man, that he may bee fed with his conference: let no ſecular acts hinder divine acts; let no Table-play carry away the mind; let no pleaſure of Dogs call away the ſenſes; let no diſpatch of a buſineſſe pervert the mind with covetouſneſſe. True, this Father in this place ſpeaketh of a Faſt, but we know that a Faſt and Sabbath are alike for the point of reſt.
Saint ſHieron. ad Ruſtich. Dominicos dies, orationi tantum & lectionibus vacant.Hierom alſo; On the Lords day, ſaith he, they onelyonly give themſelves to prayer and reading.
Secondly, now for your contrary evidences, what if they alſo make for us? You alleage a conſtitution of Conſtantines, Iurge:
Firſt, the ſame Emperours Conſtitutions found in Eccleſiaſticall Writers. Euſebius in his life ſaith:
Wherefore he ordained, that all that obeyed the Romane Empire, ſhould rest from all labour on the dayes that are called from our Saviours Name. Further, hee ſaith of this Chriſtian Emperour;
He taught all his hoſte to honour this day diligently: thoſe that partooke of the Divine Faith▪ hee gave them leaſure to frequent the Aſſemblies, that no impediment ſhould hinder their attendance on prayer, but others that had no ſavor of Divine Doctrine, hee gave charge of them by another Law, that they ſhould goe into the open fields of the Suburbs on the Lords day, and that there altogether ſhould uſe the ſame forme of prayer to God, when aſigne was given of ſome one of them: for, ſaid he, we ought not to uſe ſpeares, and place the hope of our affaires in weapons, and bodily ſtrength.
Sozomen in his tripartite hiſtory teſtifieth thus, That day which is called the Lords day, which the Hebrewes call the firſt day; which the Grecians attribute to the Sunne, and which is before the ſeventh day, he ordained that all ſhould ceaſe from ſuites and other buſineſſes, and ſhould onelyonly bee occupied in prayers upon it tSozom Hiſt. Eccleſ tripert. l. 1. c. 10..
Behold Conſtantine againſt Conſtantine.
Secondly, your Conſtitution is read, Cod. l. 3. tit. 12 l. 3.
This Conſtitution was reverſed by Leo the Emperour, and another made in theſe words:
We ordaine according to the true meaning of the holy Ghoſt, and of the Apoſtles thereby directed, that on the ſacred day wherein our integrity was reſtored, all doe reſt and ſurceaſe labour; that neither husbandmen, nor other on that day put their hands to forbidden workes: for if the Iewes did ſo much reverence their Sabbath, which was but a ſhadow of ours, are not we which inhabit the light and truth of grace, bound to honour that day which the Lord himſelfe hath honoured, and hath therein delivered us both from diſhonour and from death? Are we not bound to keepe it ſingular and inviolable, well contenting our ſelves with ſo liberall a grant of the rest, and not incroaching upon that one which God hath choſen to his honour? Were it not wretchleſſe neglect of Religion to make that very day common, and to thinke we may doe with it as with the reſt.
The title of this Conſtitution is this uIuſtin. tom. 3. p. 459. Leon. Iraper. conſtit. 54., Vt Dominicis diebus omnes ab operibus vacent: That all men ſhould ceaſe from workes on the Lords dayes. This Conſtitution of Leo is approved by Maſter Hooker xHooker eccleſ. polit. l. 5. ſect. 71. pag. 385., and that of Conſtantine called an over-great facility under pretence of the miſcarriage of the fruits of the earth by unſeaſonable weather.
Yet this may bee ſaid for that renowned Emperour, hee gave that as a conc…ſſory Law, which proves nothing, unleſſe it bee the hardneſſe of mens hearts. So Moſes permitted men to put away their wives, and Aaron agreed to it, and yet none can reaſon thence that they were not of Chriſts mind in that matter. Say the ſame for Conſtantine.
The Councell of Laodic…a is abuſed by you in your Allegation thereof, for the Canon of that Councell according to the Greeke is this:
foreign. That Chriſtians yConcil. Laod. Can. 29.ought not to Iudaize, and to reſt on the Sabbath, as they are Chriſtians; but if they be found to Iudaize, let them be Anathema from Chriſt, or with Chriſt.
The Annotation upon it, is this, foreign deeſt.
Of this Originall I find three Latine Tranſlations. The firſt; Quod non oportet Chriſtian…s Iudaïzare, & ociari in Sabbato, ſed operarieos in eodem die, preferentes autem in veneratione diem Dominicum (ſi vacare voluerint) ut Chriſtiani hoc faciant: quod ſi reperti fuerint Iudaïzare, Anathe ma ſint à Chriſto. Thus in Engliſh: zTranſlat. Dionyſ…i exigui.That Chriſtians ought not to judaize, and reſt on the Sabbath, but worke on that day, and preferring the Lords day in reverence (if they will bee vacant) as Chriſtians doe this thing: but if they bee found to Iudaize, let them be Anathema from Chriſt.
The ſecond: Non oportet Chriſtianos Iudaïzare, & in Sabbatho vacare, ſed operari eos in eadem die, Dominicam preponendo eidem diei: ſi hoc eis placet, vacent tanquam Chriſtiani, quod ſi inventi fuerint Iudaïzare, Anathema ſit. In Engliſh: aTranſlat. Iſidori Mercatoris.Chriſtians ought not to Iudaize, and to ſurceaſe labour on the Sabbath, but worke on that day, preferring the Lords day before that day: if this pleaſe them, they may be vacant as Chriſtians, but if they be found to Iudaize, let him be Anathema.
The third: Quod non oportet Chriſtianos Iudaïzare & in Sabbato ociari: ſedipſo eo die operari: diem autem Dominicum preferentes ociari, ſi modo poſſint ut Chriſti…os, quod ſi inventi fuerint ut Iudaïzantes, ſint Anathema apud Chriſtū. bGentianus Hervetus.That Chriſtians ought not to Iudaize, and reſt on the Sabbath: but worke that day: but preferring the Lords day, they ought to reſt as Chriſtians, if ſo be they can, and if they bee found as Iudaizing, let them be Anathema with Chriſt.
Here note three things; firſt, that the Sabbath here ſpoken of, is Saturday, which was the Iewes Sabbath. Secondly, that the laſt is by all acknowledged for the worſt tranſlation: indeed they are all rather paraphraſes and gloſſes, than tranſlations. Thirdly, the two firſt plainely carry this ſenſe: that provided they preferre the Lords day in honour and reverence above the Iewes Sabbath, and that they doe not Iudaize; if this pleaſe them, they may reſt the Saturday too. And the laſt tranſlation in my opinion, and according to the pointing thereof, as I find it in the Author foundeth thus, preferring the Lords day they muſt reſt, if ſo be they can do it as Chriſtians, not as Iudaizers. Now how the Iewes did reſt on their Sabbath in thoſe primitive times, is cleare in Ignatius and others.
foreign. In Engliſh as followeth:
Therefore (ſaith that bleſſed Martyr cIgnat. epiſt. ad Magneſ.) let us not Sabbatize after the Iewiſh manner, as rejoycing in idleneſſe, (for he that doth not labour let him not eare, for in the ſweat of thy face thou ſhalt eate thy bread, ſay the Oracles: but let every of us keepe Sabbath ſpiritually, rejoycing in the meditation of the Law, not in the remiſſion of the body, admiring the workmanſhip of God, not eating things of the day before, nor drinking things lukewarme, nor walking meaſured ſpaces, nor rejoycing in dancings and mad ſhoutings, and clappings of the hands and feet.
Now was it not needfull to ſay, if they can, they ſhould reſt the Lords day like Chriſtians, and not like Iewes in an idle, wanton, luxurious, and laſcivious reſt, which was rather idleneſſe and ſloth, than reſt; rather madneſſe like thoſe that kept Bacchus Feaſt, than reſt.
But this Alleager taketh to the worſt Tranſlation, and faſteneth upon that clauſe, which by no meanes will bee admitted page missing to your Tenet, is no breach of any divine commandement. What by freely? May he doe it, ſo he doe it with reluctancy? What by every man? Are ſome priviledged? As the Tempter ſaid to Eve; Yea, hath God ſaid, Ye ſhall not eate of every Tree of the Garden. Some need no priviledge, for ſome will not labour any day, theſe need no ſuch liberty to worke extraordinarily the Lords day, your liberty were their bondage on any day; or may ſome freely prophane it, though not every man? Or ordinary labour in none will prophane it? Or will ordinarily labour in ſome prophane it, but only extraordinary labour in other? How too ſhall one know this ordinary and extraordinary labour apart? What meane you to ſay, (Would I ſet at liberty?) becauſe, in your opinion, there is no command of God to bind; therfore can you bind and looſe?
Secondly, it is meet, ſay you, that all worldly affaires be abandoned that day, and that it be dedicated wholly to the honor of God: What? meet to doe that which no Law of God, of Apoſtles, of univerſall Synods did ever require, as you ſpake but now? What? is it meet for a preſent purpoſe? To diſtill your poyſon cloſely, which ſhall runne like oyle into the bones of Church and Common-wealth, and none ſtay it: while the devout heart ſhall be put off with this flappe, It is meet indeed.
It is meete that Chriſtians ſhould bee as devout in reſt and ſanctity on the Lords day, as the Iewes on their Sabbath. That is all one as to ſay, (according to what you have taught before,) that a man ſhould be as devout in the commands of his owne heart, as in Gods command (for ſo you make it) and in the precepts of men, as in Gods: what deifying is here of men, and vilifying of God?
Thirdly, but what an argument is here? The obligation of our thankefulneſſe is more than theirs, though the obligation of his commandement be leſſe herein; therefore the Chriſtian ſhould be more devout than the Iew. I had thought the commandement had bound to Devotion, and the greater the more. I had thought the Greatneſſe of benefits (whence the debt of thankfulneſſe is greatned) had increaſed the obligation of the commandement, and our obedience to it? But now you yeeld, his commandement ſome what obligeth on our Sabbath, though leſſe, when before you utterly denyed any breach of any divine commandement in laboring that day, and ſo any obligation.
To ſtrengthen this argument, you expreſſe your wiſh, that moſt religiouſly with all abſtinence, and all attendance it were kept. Doe you wiſh this with all your heart, and yet bend all your might to overthrow the commandement of God? Would you, or could you thinke, that your wiſh ſhould prevaile more than Apoſtolike truth?
Fourthly, have wee in one breath theſe contradictory ſentences: No conſtitution of the Church obliging to the ſtrict deſiſting from labour. And the conſtitutions of ſome ancient Councels reſtraining that prophanation.
Fifthly, you come in with the Edicts of Princes, as one that would have the obſervation of the Lords day depend upon conſtitutions of the Church, and Edicts of Princes only: and ſo not to differ from another holy day. Moſt wicked, Popiſh, worſe than Popiſh, and againſt all the famous lights ancient and moderne. Or doe you mention Princes Edicts and Churches conſtitutions to gloſe with ours? Ours deteſt your Tenet, and you ſeeke herein to wound Church and Prince: for how they hold of the Lords day, that it is directly grounded on the fourth commandement, appeareth in the Liturgie, in the booke of Homilies, and in the Statutes and godly Proviſions for redreſſe of prophanations. This is the Doctrine of our Church dHomil. of the place and time of prayer, part, 1. pag. 125.: By this commandement (ſpeaking of the fourth) wee ought to have a time, as one day in the weeke, wherein we ought to reſt, yea from our lawfull and needfull workes. For like as it appeareth by this commandement, that no man in the ſixe daies ought to bee ſlothfull, or idle, but diligently to labour in that ſtate wherein God hath ſet him; even ſo, God hath given expreſſe charge to all men, that upon the Sabbath day, which is now our Sunday, they ſhould ceaſe from all weekely and worke-day labour, page missing of theſe lawes, to reject their commandements touching matter of worke or ſervice on the▪ Sabaoth or any other day.
Anſwer.
Firſt, I might put off all this ſtill, becauſe it is upon this falſe ground that the Commandement of God doth not enjoyne our Sabbath with the like. But I willingly goe on with you, to ſee if there bee one true ſtitch through your whole Diſcourſe. And here before wee come to particulars hThough the Lawes of men ſhould not take hold of ſervants in this caſe, yet the Lawes of God doe., let all note, that that odious terme and calumniating phraſe of Servants rebellion againſt their maſters is your owne, and commeth from an evill heart, and crafty head. We teach, that Princes unlawfull commands are not to bee executed; yet we teach not, that any ſo commanded muſt rebell, but not obey, and be ſo farre from rebellion if it ſhould be urged, that hee ſuffer even to blood patiently, without ſo much as reviling, judging, or the like, but onelyonly committing his cauſe to him that judgeth righteouſly. But to come to your matter you hold: Firſt,
That the Churches Conſtitutions, and the Edicts of Princes never intended to forbid light and labourleſſe worke, nor doe their cenſures take hold on men therefore.
Secondly, againſt this, what the Doctrine of our Church is, you heard before, which taught, that God condemned all weekely and worke-day labour, all common buſineſſe, and to give themſelves wholly to heavenly exerciſes, &c. The doctrine of the Church of Ireland iArticles of Religion in a Synod at Dublin, 1615.is conſonant hereunto, which teacheth thus; The firſt day of the weeke, which is the Lords day, is wholly to be dedicated to the ſervice of God: and therefore wee are bound therein to reſt from our common and daily buſineſſe; and to beſtow that leaſure upon holy exerciſes both publike and private.
In a Councell, kConcilium Matiſcon. 2. c. 1.in the yeare 588. it was decreed, that no worke on the Lords day bee done, but the eyes and hands ſtretched out to God that whole day, and that if a Countrey man or ſervant ſhould neglect this wholeſome Law, he ſhould bee beaten with more grievous ſtrokes of Clubbes. For theſe things, ſaith that Councell, pacifie God, and remoove the judgements of diſeaſes and barrenneſſe. And againe, underſtanding while they ſate in the Councell lC. 4., that ſome abſented themſelves from the Aſſemblies, they decreed under paine of Anathema, that on all Lords dayes all both men and women received the Communion.
In another General Synod there was made this decree mSancitum eſt, ut domini in ſuis ditionibus diebus dominicis prohibeant nundi…as annuas, & ſ…ptimanales, item conventicula in Tabernis, compotationes, alearum, chartarum & ſimiles varios luſus, concentus, muſicorum inſtrumentorum uſum, atque choreas. Synod. general. Petricovienſis. Anno 1578.: It is ordained, that the Lords in their ſeverall dominions doe prohibit on the Lords dayes the yearely and weekely Faires, alſo meetings in Tavernes, Compotations (or Goſſipings) Dice, Cards, and divers the like ſports, ſinging in Concents (as now many in merry meetings have their ſinging of Catches and their roarings, as they are called) the uſe of muſicall Inſtruments and Dancing.
In a Councell at Nice it was ordered, that thoſe who either kept Court, bought or ſold, or otherwiſe prophaned the Sabbath, ſhould bee prohibited the Communion, becauſe that whole day we ought onelyonly to reſt, and ſpread abroad our hands-in prayer to God nToto hoc die tantummodò vacandum, quia toto hoc die manus Deo expandendae..
Canutus oCanutus lege 14. 15., a King in this Land before the Conqueſt, enacted in a Councell at Wincheſter, that Sunday ſhould be kept holy, and Faires, Courts, Huntings, and worldly workes on that day ſhould be forborne.
Guntramnus pPraeceptio Guntramni ad Epiſcop. dat. in Concil. Matiſcon. 2., King of France commanded, that on the Lords day no bodily worke ſhould be done, beſides what was prepared to eate, to maintaine life conveniently.
Secondly, you affirme that neither conſtitution of the Church, nor edict of Princes, doe free ſervants from their Maſters power to command them to worke, or their obedience to worke at their Maſters command that day more than others.
Thirdly, what the Doctrine of our Church is in this point, is cleare in the Homily of the place and time of prayer, delivered in theſe words; Sithence which time (meaning the time of our Saviours aſcenſion) Gods people hath alwayes in all ages, without any gaine-ſaying uſed to come together page missing ken of? (which was the point of the Apoſtles doctrine I eſpecially remembred you of) That God I ſay, which commanded, and that doctrine which inſtructed ſervants to diſobey their Maſters, and by depriving them of their ſervice cauſed their hindrance? The Apoſtle knew full well this was not the way to propagate the Goſpell, and enlarge the kingdome, of Chriſt, he knew it was Chriſtian meekenes and obedience, and humility, and patience that muſt doe it: and therefore hee commandeth Chriſtian ſervants to give their maſters all honour, to obey them in all things, and to pleaſe them in al things, that ſo their maſters ſeeing them more ſerviceable and profitable ſervants, and withall more vertuous than others were, might ſooner be drawne to like of the religion that made them ſuch, whereas the contrary would have bin manifeſtly a ſcandall, and grievous impeachment to the propagation of the Goſpell, and defamed it, for a doctrine of contumacy and diſobedience, and for a ſeminary (as it were) of diſturbance and ſedition of families and common-wealths. And not onelyonly alienated the affections of maſters from their Chriſtian ſervants: but inflamed all men with indignation and hatred againſt the Chriſtian religion and the Profeſſors of it. Such therefore▪ evidently is the importance and intendment of the Apoſtles doctrine (as unpartiall men, whom prejudice or ſelfe conceipt leads not away, may ſoone diſcerne) very farre differing from this doctrine of yours. Touching which point of the Apoſtles inſtruction given to ſervants for this effectuall and generall obedience, you will not reply (I hope) as ſome have done; that at firſt indeede it was permitted for the good of the Church, leſt the increaſe of it, and proceeding of the Goſpell ſhould be hindred by offence given to the Gentiles. For would that have beene permitted if it had beene unlawfull? Or could the Church of God bee increaſed by the ſinnes of men? His Church increaſed by that whereby himſelfe was diſhonoured? Or would the Apoſtles have permitted men to ſinne (as now Ieſuites do) for the good of the Church, (nay exhorted and commanded to it) who had himſelfe expreſly taught, that wee muſt not doe evill that good may come of it? No, neither of both can bee, becauſe either of both were a ſtaine and derogation to the righteouſneſſe of God: the intention therefore of the Apoſtles was ſimple, without all trickes of policie to teach ſervants all exact and entire obedience to their maſters, touching all workes that belong to the dutie of ſervants, namely that were in themſelves honeſt and lawfull, without excepting of any day.
Anſwer.
Firſt, here you would prove your Tenet, for ſervants obedience to their maſters commands for worke on the Lords day, even worke prohibited, to bee more agreeable to the Apoſtles Doctrine, than the contrary: and to this end you alledge Texts to prove their obedience in al things to all maſters, at all times, and thence conclude the anſwerableneſſe of yours, the unanſwerableneſſe of ours thereunto.
Firſt, object that you bring no proofe of Scripture to confirme this your univerſall obedience at all times, viz. on the Sabbath day: though you ſhould have done it, eſpecially the doctrine of the Commandement touching ceſſation of worke lying ſo fully upon the ſervant. If you reply that there is no exception of time: I anſwer, there is exception of obedience to unlawfull commands, and ſuch are workes, otherwiſe lawfull; enjoyned to bee done on the Sabbath: and ſo we have equivalent exceptions to that of time.
Your ground therefore which you lay, and ſay it is founded on Apostolike truth, namely (that Apoſtles permit ſervants no point of libertie, but command them obedience without exception of maſter, of labour, or of time;) we thus impugne:
The Apoſtles Doctrine touching ſervants obedience doth admit of three limitations by themſelves expreſſed;
Firſt, it muſt be an obedience in the Lord; nforeign. Scholia.that is, according to the will of the Lord, in all things in which godlineſſe may not be overthrowne, in all things provided, that we admit of nothing againſt the Lord. If the maſters covenant ſhould croſſe the covenant of the ſervant, as he is a man and Chriſtian to his God, it is ſinfull in the making; (if ſuch ſhould be made) and worſe in the keeping, and alwayes voide ipſo facto. The ground of this limitation is this, that all authoritie and ſuperioritie is derived from God, and ſubordinate to him; therefore the command of an inferior power binds not to obedience, when it is contrary to the precept of the ſuperior power, as Durand oDurand. lib. 2. distinct. 39. quaest. 5.well noteth. That therefore of Gregorie touching wives, muſt bee held touching ſervants for ever. pSic placeat uxor voluntati conjugis, ut non diſpliceat voluntati conditoris.Let the wife ſo pleaſe the will of her husband, that ſhe doe not diſpleaſe the Will of her Creator. This limitation excepts the ſervants labour in ſervile worke on the Sabbath, or Lords day.
Secondly, it muſt bee an obedience wherein they abide with God in their ſervice, that is, in the obſervation of the Commandements of God, ſaith the ordinarie Gloſſe; qGloſſa interlin.and ſaith Lyra r1 Cor. 7. 20, 24 Lyra.as farre as pertaines to thoſe things which are not repugnant to the ſtate of Faith; thus alſo your doctrine is plainely condemned: for God hath provided by his unchangeable Law, that one day in ſeven the ſervants ſhall reſt from their labour, and with their maſter attend on God, with whom there is neither maſter nor ſervant.
Thirdly, yea, but the maſter commands him to worke then, otherwiſe indeede he ought not? Nay, the Apostles doctrine hath yet a third limitation; That they be not the ſervants of men: VponUpon which place ſaith Chryſostome? ſforeign. Chryſoſt. tom. 3. in 1 Cor. 7. 23. pag. 362. foreign. Ibid. pag. 363.There are bounds ſet of God to ſervants, and how farre they ought to keepe them, this is alſo ordered by Law: and they may not paſſe over them: for when the maſter enjoyneth none of thoſe things which are diſpleaſing to God and diſallowed, hee ought to follow and obey; but beyond this by no meanes; for thus the ſervant is a free man. And if thou yeeld any further, although thou were free, thou art become a ſlave. This therefore he intimates ſaying, bee yee not the ſervants of men. And not farre after he briefly expounds it thus t, Obey not men that command abſurd things, yea, neither yeeld to their owne ſelves. Are not theſe Commandements of the maſters for ſervile worke, foreign abſurd and without place, and footing in Gods Word? are they not of things diſpleaſing to God? Theſe, theſe are the ſervants limits, beyond which if hee paſſe, hee is the ſervant of men, even of mens humours and a very ſlave; becauſe hee hath rejected the freedome of a freeman to God and Righteouſneſſe. Could you ſee none of theſe limitations to reſtraine your boundleſſe gloſſe.
Againe, the Apoſtles Doctrine admits of this limitation; That the commandment of the master, bee of things poſſible, as well as lawfull: and therefore Abrahams ſervant putteth the doubt, Gen. 24. 5. What if ſhe will not come? And is in that caſe ſet free. Yea, it admits alſo of another limitation; That it bee of things, though in their nature lawfull, yet not exceeding ſo farre the ſtrength of nature, that the ſervant ſo doing ſhall manifestly ruine his body: as to toyle night and day; to toyle all dayes, and not have a day in the weeke to take breath? Now tell me, doth not the law of Nature bound the maſter in reſpect of time?
And as it hath theſe limitations, ſo it hath this diſtinction: ſervants owe to their maſters ſubjection and obedience: obedience is limited to their lawfull command with the like; ſubjection reacheth to ſubmiſſion, to their wrongfull and unjuſt corrections and uſage, as in 1 Pet. 2. 18, 19. Bee ſubject to your maſters—for conſcience towards God endure griefe, ſuffering wrongfully. Even where the ſervant may not obey, he muſt be ſubject.
Secondly, having thus cleared the Apostles doctrine, let us ſee what you ſay to prove your Tenet agreeable, ours diſagreeable thereto.
Firſt, you take hold of the words in all things, to conclude, the ſervants yeelding to the maſters exacting of labour that day, to be no ſinne; for then ſay you, he would not command them to obey in all things, but would have excepted that. I anſwer, by the ſame reaſon you may conclude, the ſervants yeelding to the maſter in any other unlawfull commands to be no ſinne, becauſe he is commanded to obey in all things without exception of that particular. But if you ſay, that is excepted in the former limitations; ſo ſay I, that this is alſo as hath beene proved. Obedience of ſubjection the ſervant oweth to his maſter in unjuſt dealings with him, and the Apoſtles perſwading ſervants of thoſe dayes to ſuch things, ſheweth that maſters did wrongfully binde and buffet for well doing. n1 Pet. 2. 19.Tel me, was it for working, or truth and fidelitie, and not for pietie and the worſhip of God? And therefore, may not I ſay with better probabilitie than you have ſpoken, that it was for intermiſſion of labour on the times of the holy aſſemblies? Will any correct their ſervants for performing the duties of the ſecōd Table, or the ſecret duties of the firſt? It muſt needs be then, that that wel… doing was publike worſhip of God, for which chiefly Heathen maſters buffetted Christian ſervants. And thus your very Texts have implyedly this particular in them, that ſervants ſhould not doe ill, or leave the doing well for the frowardneſſe of the maſter, and not obey unlawfull commands, but beare wrongfull ſtripes, for thereunto are they called: & for piety & the duties of Gods worſhip ſubmit to the ſtripe, rather thā quit the ſervice of God.
Now in that you ſay, it cannot be that the Gentiles that did not beleeve ſhould reſpect religion ſo, as not to exact their ſervants worke: I anſwer, they certainely did in that point of the Sabbath through a ſpeciall providence of God and the inclination of ſoule to this law of nature, which is in part written in the harts of all men: for S. Auſtine xDe illis ſanè Iudaeis cum loqueretur, ait cùm interim uſque eò ſceleratiſſim… gentis conſuetudo convaluit, ut per omnes jam terras recepta ſit, victi victoribus leges dederunt Mirabatur haec dicens, & quod divinitus agcretur ignorans, ſubjecit planè ſententiam, quia ſignificaret, quid de illorum ſacramentorum ratione ſentiret: ait enim illi tamen cauſas ritus ſui noverunt, & major pars populi facit, quod cur faciat, ignorat. August. De Civit. Dei lib. 6. cap. 11.tels as much, who relating the ſaying of Seneca concerning the Iewes and the Sabbath hath theſe words, truely when he ſpeaketh of thoſe Iewes; he ſaith, When in the meane while, the cuſtome of that moſt wicked nation hath ſo farre prevailed, that now through all lands it is received: the conquered give lawes to the conquerors. Speaking theſe things he wondred, & being ignorant what was wrought of God, he ſet downe plainly his opiniō, in which he might ſignifie, what he thought concerning the reaſon of their Sacraments; for he ſaith, but they know the cauſes of their rites, and the greater part of the people doth that which they know not why they doe it.
See how the Sabbath had prevailed among all Heathen; In Seneca's dayes who lived in the time of the Apoſtle Paul, but what is that to the Lords day? Yea, thence eaſily you may gather how they could well afford one day in a weeke to worſhip: and Saint Austine in the ſame place ſaith, that though Seneca reproved the Iewes for loſing a ſeventh part of their time in keeping Sabbath, yet would not mention the Chriſtians to reproove their rites in any kinde, leſt hee ſhould either praiſe them againſt the received cuſtome of his Countrey, or reprove them againſt his owne heart. Note, it was (ſaith this Father) a ſpeciall worke of God, that the Sabbath ſhould have that prevalencie amongſt Heathens. And for the Chriſtians rites of worſhip, he could not ſpeake of them but in prayſe, unleſſe he ſhould have gone againſt his conſcience, and therefore ſilently paſſeth them over.
But ſecondly, you affirme that their withdrawing of their obedience would have cauſed the name and doctrine of God to bee blaſphemed. I anſwer, their modeſt and humble refuſall of the worke, would adorne the doctrine and not diſhonor it, and if they ſhould forſake the aſſemblies, they forſake their God and religion, the Heathen well knew it, who were ſo obſervant in their ſuperſtition. It may ſeeme by the Apoſtles rules given to ſervants and wives, that more of them were converted, than of maſters and husbands, and the aſſemblies of the Lords day more conſtantly frequented of all that had given up their names to Chriſt. Now as the rendering a reaſon of the hope that was in them to the Magiſtrate, performed with meekneſſe and feare, honoured God and his Doctrine; ſo the rendering of an account how they worſhipped God on the day of aſſemblies, viz: the Lords day: (as may appeare by the Apologie of Iuſtin Martyr for them) who in that Apologie, renders a reaſon of their worſhip of God, and of the day ſpent wholly in that worſhip. What the Apoſtle ſaith upon the Chriſtians readineſſe thus to give a reaſon of his hope, may rightly be applyed to the Chriſtian ſervants readineſſe to yeeld himſelfe wholly to God that day, and to render the reaſon thereof with meekeneſſe and feare: And who is that will harme you, if you doe that which is good? 1 Pet. 3.
But this ſubmiſſive withdrawing; you tearme by the odious name of diſobedience very wrongfully; for he is to be obedient to his lawfull commands that day, and to his unjuſt corrections for the Lords ſake, which will breake the heart of any Maſter, and winne him, but your courſe would take away the very practice of religion in the ſervant; for where is religion, if the publike worſhip be gone? Nor will this deprive them of their ſervice, but make them in higher eſteeme, as Ioſeph was, and the famous courtier Daniel, for refuſing to obey the king decree: when Paraſites ſhall bee loathed and caſt out. Yet if this ſhould not alwaies be, the Spirit of glory and of God will reſt upon him that ſuffers in theſe caſes. If this bee the blaſphemie, wee muſt avoide, we all are undone, while we are ſaith Tertullian y, let his name be blaſphemed in the obſervation, andTertul. de Idolat. ca. 14. not the exorbitation of diſcipline, ſo long as we are proved, not reproved, this malediction of preſerved diſcipline is the benediction of Gods Name.
This would propagate the Goſpell; as in Daniels caſe is to be ſeene, and in the caſe of the three children.
This is abſolute meekeneſſe, obedience, humilitie and patience, and ſuch ſervants for their vertue, and the profit that commeth to their maſters, by their faithfull ſervice in the times and ſeaſons due, and their unfained reſpect, even when they receive wrong, ſhall carry in the eyes of the vileſt, high reſpects and praiſe; but if your courſe were held that the ſervant ſhould neglect the aſſemblies to doe his maſters worke on that day (we ſpeake of workes unlawfull to be done on the Sabbath) and ſhould carry an heart to God, while his feete and hands carried him to his maſters worke; (which is all one, as if one ſhould ſweare with his tongue and thinke to keepe his heart unſworne) then where is the ſolemne worſhip of God? And that gone, where is Religion? And that gone, what vertue? And that gone, what profitable ſervice? Maſters that reſpect but their owne lucre, can conne you little thankes for this doctrine. Beſides, this were the ſcandall and defamation of the Goſpell for ever; that whereas all Religions teach the followers thereof a time for pietie with all attendance of body and ſoule for that time; this Chriſtian Religion ſhould teach that the ſervant hath no time at all, nor doth God require it of him, but the contrary, if his maſter will but bid him worke.
This can be no ſeminarie of diſturbance or contumacie, for he is ſubject to his maſters power for correction; ſo as not to reſiſt in wrongfull ſufferings: but yours ſheweth it manifeſtly while it leaveth a man in anothers hands againſt two ſuch principles, that when they have beene by tyrannie preſt to goe againſt them, rebellion hath ever followed. The principles are theſe: Firſt, God muſt bee ſolemnely and publikely worſhipped, and that on ſome times weekly in which hee is to bee attended upon without avocations. Secondly, that Nature ſheweth the preſervation of it ſelfe. Now to go about to blot out ſenſe of God & religion, & to keepe men to taskes of inſupportable burdens, which nature breaketh under, while it beares them, this is the ready way to overturne all.
This alienates not maſters from their Chriſtian ſervants: let the experience of all ages ſhew it. In this nation the ſervants that make conſcience of the Sabbath are ſought after by all ſober and wiſe maſters, that onelyonly are wiſe for the world: for theſe are thoſe that will not be night-walkers, nor drunkards, nor filchers, with the like. I know none but chooſe ſuch, and greatly affect them, and for their fidelity otherwiſe and induſtry, give them great liberties for Gods worſhip. True, I have heard of ſome of our Gentry that will by no meanes have ſuch a ſervant, eſpecially to waite on their perſons, or to be their Clerkes, but one may eaſily ſmell the reaſon, it is not for any matter of Sabbaths labour or reſt; but, firſt there is a divelliſh principle amongſt them, that it is for their reputation to have their men, ſuch as will make the ſervant of their neighbour-Gentleman. page missing
Anſwer.
Firſt, that the ſubjection due to men in reſpect of obedience to execute their commands extendeth only ſo farre, as it may not diminiſh the empire of God, hath been ſufficiently proved: but you call for antiquity to beare out the ſervant in refuſing his maſters commands of ſervile worke on the Lords day. I ſhewed you before out of Chryſoſtome, what he taught were the bounds which a ſervant might not paſſe, namely, the commandements of God: if the maſter command ought againſt them he may by no meanes execute his maſters command. Tertullian bTertul. lib. de Idolat. c. 17.ſaith, that if a ſervant doe but by ſome word helpe the ſacrifice, he ſhall be accounted a miniſter of the ſinne of idolatry (he ſpeakes of them as attending on their maſters, and that the place, Give to Caſar the things that are Caeſars, binds no ſubject to keepe the daies conſecrated to idoles, nor to ſet up lights at their doores or Laurell branches on their doore poſts. And then ſaith further, cIbid. ca. 15.it is well added, and to God, the things that are Gods. VntoUnto which lay but that which went before in Chapter 14. dIbid. cap. 14.where hee ſaith, the Ethnickes have every feſtivall day yeerely once, the Chriſtian hath his on the eight day, lay theſe together, I ſay, according to the true meaning of that Author, and it is cleare, that the ſervant might not for his maſters command keepe a day in honour to an idoll, nor any way be miniſter of that ſinne, nor might he neglect the day conſecrated in honour to God, for his maſter. Clemens Alexandrinus eClemens Alex. ſtromat. l. 4.hath theſe words, Diſcipline is neceſſary to all ſorts of men, and vertue, ſince all tend to felicity. And after quotation of the texts in Epheſ. 5. Col. 3. and 4. He concludeth out of theſe, Therefore it is manifest to us what the unitie that is of faith is, and is ſhewed alſo who is perfect, wherefore the ſervant and the woman ſhall profeſſe philoſophy, be any againſt it and exceedingly reſisting, although puniſhment hang …ver their heads from their masters and huſbands. The free man alſo, though the tyrant threaten death to him, though he be led to judgement and drawne to utmost torments, and runne the hazzard of all his goods and fortunes, ſhall by no meanes abstaine from piety and the true worſhip of God, nor ſhall ever diſſent from it: the woman likewiſe which dwelleth with an evill huſband, and the ſonne, if he have an evill father, or the ſervant that hath an evill master, purſuing vertue with a valiant and generous mind. But as it is comely and honeſt for the man to dye both for vertue and for liberty, and for himſelfe, ſo alſo is it for the woman, for this is not proper to the nature of males, but of good folkes. Therefore both old and young, both woman and ſervant ſhall live, and if need bee ſhall dye, being faithfully obedient to the commandements, which dying were but to be made alive by death; we certainely know both children, and women, and ſervants to have beene no leſſe than excellent oftentimes, their parents, and huſbands, and maſters being ſet againſt it. They ought therefore which would leade an holy life, not to be of a leſſe cheerefull and ready minde, when they ſee ſome to chaſe them from it: But it is meete much more that they contend and ſtrive ſtoutly, that they fall not off, as conquered, from the beſt and moſt neceſſary counſels: for I doe not thinke it may admit any compare, whether it be better to be received into the fellowſhip of the Almighty, or to chooſe the darkeneſſe of divels. Things which are done of us for others ſake, we will alwayes doe, endeavoring to have an eye to them for whoſe ſake they ſeeme to bee done, taking the meaſure to be, that which is acceptable to them: but things which are done rather for our owne ſake, than for others, ſhall be done by us with equall ſtudy, whether they ſeeme, or ſeeme not to pleaſe any man.
Secondly, it is neither of my ability, nor beſeeming a worke of this nature, to alledge all that might be cited here to this purpoſe, this ſhall ſuffice to ſhew either your wilfull blindneſſe or daring preſumption, upon your great reading. It is very dangerous to oppoſe the truth and to truſt unto your oppoſitions of Sciences falſely ſo called: no man ever attempted it, but God polluted him in his gifts, in a juſt judgement. In this Treatiſe it may bee ſeene, and in this particular paſſage. For Clemens Alexandrinus fCle. Alex. ſt…o. 4., Iuſtine gIustin. Apel. 2., Auguſtine hAug. in Pſal. 118. Co…io. 31., and almoſt all the ancients which publiſhed Apologies for Chriſtians, teſtifie that among other cauſes why the Gentiles perſecuted the Chriſtians, this was one, that they withdrew themſelves from obedience to their ſuperiours under pretence of Religion. Now this was only in matter of the publike worſhip of the true God, wherein elſe did their diſobedience (as they called it) conſiſt? They worſhipped the true God on his day, and refuſed communion with Idolaters on their daies, dedicated to their idoles: but this you could not ſee. You know moreover, that the hiſtories of the firſt three hundred yeeres are of little weight for their brevity, imperfection, and the iniquity of thoſe times through rage of perſecutors, and malice of falſifying Heretikes and Seducers. Therefore your bold and large aſſertion herein is of little worth.
Thirdly, had you remembred that there is the ſame proportion in matter of obedience in one ſort of inferiours as in another, you might ſoone have knowne what ſervants did in thoſe times towards their maſters: for all Antiquity teacheth, that it is perverſeneſſe to call that obedience wherein the obedience to God is forgone to obey man, and that the ſuperior of any ſort is to bee obeyed in whatever he commandeth that is not contrary to Gods Command, not otherwiſe: Thus taught Hierome, Ambroſe, Auguſtine, Fabian iDecret. 11. q. 3. c. 92, 93. to. 101., Baſil kBaſil. reg. 7. ex brevi & 114. & 203. & 204. & de instit. Mona. c. 14. & 16., Bernard lBern. Epi. 7. & li. de praecept. & dispenſat. c. 12., and the like. But Saint Auſtine mSerm. 6. De verbis Dom. & Ep 166. & in Pſal. 124.chiefely is moſt notable in this point, both for his lively expreſſions and inſtances, and for his reaſoning from humane things to divine, where obedience is denied to the inferiour magiſtrate, when it is contrary to the ſuperiour.
Fourthly, I am ſure godly ſuperiors will never thanke you for this doctrine, which cannot will to bee obeyed of inferiors, if they command ought againſt Gods Law and reaſon. Heathen Princes have refuſed ſuch an obedience and deſired the contrary, Antiochus the third wrote to the cities; that if he ſhould command by letters any thing repugnant to the lawes, they would not care for it, but take it as if it were written, he not knowing of it. Antigonus king of the Macedonians anſwered a Flatterer, who ſaid, All things were honeſt and juſt for kings to doe; They are ſo onelyonly to kings of Barbarians; but to us thoſe things onelyonly are honeſt which are honeſt; and juſt which are juſt. Pericles anſwere is knowne, nforeign.that a man ought to doe for his friends but yet onelyonly as farre as he may not goe againſt God.
Fifthly, the Papiſts can ſee, where the light did put out your eyes: they teach oPoſſevinus. lib. 3. de ſtud. caſ. Conſc. c. 23. tom, 1. p. 147.that the father and mother of the houſhold which have ſervants and maids, ſonnes and daughters, and doe not ſee that they obey the precepts of the Decalogue, or which is worſe, hinder them from the obſervation thereof, and worke them ſo hard on the Eves, that on the Feſtivals and Lords dayes they are by neceſſity of their owne in a manner compelled to worke, or that give them not time to be preſent at the Aſſemblies, without promiſe of amendment they ſhall by no meanes be abſolved of the Confeſſour. Molina pMolin. de inst. tract. 2. diſp. 38. Col. 200. 201.ſaith, that the power of the maſter over the ſervant reacheth not to his life, and much leſſe to his ſpirituall ſalvation, as if hee might command him or exact of him any thing that might fight againſt his ſpirituall ſafety. The Magiſtrate in this caſe is to vindicate the ſervant; if the maſter ſhall impoſe on the ſervants a neceſſitie of ſinning, the Biſhops may deliver them from ſervitude. And Antoninus affirmeth in ſuch caſe, qAntoninus 3. par. titulo. 3. ca. 6. §. 7.the ſervant may lawfully flee from his maſter, if being admoniſhed hee will not leave off. Wee know it is better to ſuffer hard uſage, than to flee, but ſee what maſter Breerwood might have knowne, to have ſet his heart at a ſtand, in his ſo forward and eager proceeding.