of labour as it is a day of vacation and workes of sinne as it is a day of sanctification for that day being specially dedicated to holynesse proclaimeth sinnes committed on it to be specially sinfull because besides the transgression of other commandements which they naturally import they imply also the transgression of this Commandement touching the speciall sanctifying of the Sabbath day So that although the act or labour or work it selfe be but one as to kill to steale c. yet the guilt is twofold when it is done on the Sabbath The seauenth day is the Sabbath of the Lord thy God c. 1 Either because it was the memoriall of his rest after the Creation 2 Or because it was the day of mans vacation commanded by him 3 Or because it was to bee dedicated to his worship and service and not as the six daies to bee imployed in ordinary worke Thou nor thy sonne nor thy daughter c. In the severall mention of every one with the Pronoune Thy it is manifest that relation is still had to Thou mentioned in the first place and therefore the Commandement was giuen to him to whom all these belonged Nor the stranger that is within thy gates c. Strangers to the Israelites were either in respect of their Of-spring only but not of religion as Proselites that had receaued the seale of the Couenant Circumcision and these stood meerely in the same obligation with the Israelites or in respect of Religion also which were amongst them on any occasion of outward affayres which were by the Magistrate to be restrained not because the Commandement belonged to them directly but obliquely only and in relation to the Israelites to whom strangers worke on the Sabbath might giue occasion or example to offend The worke of a servant as an absolute person namely his free and electiue workes are forbidden himselfe in the first clause Thou shalt doe no worke But his workes as he is a relatiue person namely a servant that is his imposed workes which he doth not of his owne will but by reason of his subjection to his Master are forbidden his Master not him selfe in the latter clause Nor thy Servant The former clause then Thou shalt doe no work is to bee vnderstood of absolute and free doing wherein the doers worke according to their owne pleasure not of respectiue enforced doing where there is mingled some passiuenesse with the doing as when in respect of their servile subjection to their Masters and feare of their displeasure and punishment seruants are made to doe those workes which of their owne will they would gladly leaue vndone It is therefore to bee vnderstood of Electiue and not of Coactiue workes To obserue one day of seauen for the Sabbath is not of the Morall Law 1 Because that part of the Commandement whereby the Sabbath is limited to the seuenth day is confessed to be ceremoniall 2 Because the Number one of seauen and Order the last of seauen are not otherwise specified in the Commandement then in the very same word the seauenth day therefore both are either Morall or both Ceremoniall 3 Because although some of the Ancient haue affirmed that one of 7 is to bee kept holy vnto the Lord yet none of them perhaps older then an hundred yeares haue said it to be Gods Morall Law The Commandement forbiddeth Litterally servile workes of the body Labours Mystically servile workes of the soule Sinnes and so is S t Ambrose to bee vnderstood in Luc. 13. that the Law forbids Servilia opera in Sabbato id est peccatis gravari The Commandement of the Sabbath enioynes 1. Outward worship of God by the name of Sanctification 2. Cessation from workes as a necessary preparation for that worship That as the End This as the Meanes But if wee speake not of the Immediate but remote ende it is the inward and spirituall not outward and ceremoniall worship which although it come within the intentiō of the Law-giuer yet not within the obligation of the Law because it being the End vnto which the Cōmandement is directed and ordained cannot be the Matter of the Commandement the Matter being comprised in the Commandement but the End being outward in relation of it besides that the inward worship seemeth to be the matter of the first Commandement Works of necessity are excused al on the Sabbath because the Necessity excuseth the Condition of their servilenesse both common to freemen servants because every one is bound by the instinct of nature to avoid mischiefe imminent to himselfe or his neighbour And workes of Charity because they are enjoyned to loue our neighbours as our selues by the morall Law whereas servile workes are excluded on the seauenth day but by a ceremoniall Commandement And it is but iust and right that where they cannot consist together I meane where they cannot be both obserued that the Ceremoniall rather then the Morall be omitted Six dayes shalt thou labour and doe all thy workes c. Is a Permission it seemes and no divine Commandement 1. Because else it should bee vnlawfull to exempt any time out of the six daies even to worship God and consequently hee should sinne that should dedicate any of the six daies to that service as it was a sinne to exempt any time of the seauenth day to doe worke 2. Because in that Commandement were involved a double precept as being of diverse daies and contrary duties and contrary qualities the one Affirmatiue the other Negatiue which therefore cannot bee the same Commandement 3. The Iewes that haue collected 613 Commandements of the Law neuer observed this for one of them In the sweat of thy browes thou shalt eat thy bread is the inflicting of punishmeut not the enjoyning of a Commandement a denouncing of Malum panae that he and his posterity was to suffer not any obliging of them vnto it as bonum to be done as if every one sinned that sweat not when he did eat or liued not by his sweat And yet neither hath that any more relatiō to the six dayes then to the 7 th if it be a Commandement or if the meaning of it be onely that man should gaine his liuing by his sweat is it any obligation for labour all the six daies if by his labour in lesse space hee bee able to purchase it In the sweat of thy browes that is thou shalt doe it of necessity being enforced by the curse laid on the earth but not of duty being enioyn'd vnto it by Gods Commandement which was no more then the former clause that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sorrow hee should eat of the earth or that to the woman In sorrow shalt thou bring forth or that to the Serpent Vpon thy belly shalt thou go dust shalt thou eat c. He that will not labour neither let him eat 2. Thes 3. 10. Not he that cannot by occasion of Impotency nor he that needs not by reason of plenty but he
A SECOND TREATISE Of The SABBATH OR AN EXPLICATION OF the Fourth Commandement Written By M r EDWARD BREREWOOD professor in Gresham Colledge in LONDON AT OXFORD Printed by Iohn Lichfield and are to be sold by Thomas Huggins Ann. Dom. 1632. AN EXPLICATION OF THE fourth Commandement REmember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zechor memento in Exodus is in Deut. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemor obserua obserue Morall is that which pertaineth to Manners either 1. By the instinct of Nature as belonging to the inwarde law written in our hearts or 2 By the instruction of discipline as being of the outward law pronounced by God as that of observing the seaventh day so that it may be tearmed Naturall as being not of the institution of Nature but of the disciplining of nature not of Nature as it was at the first ordained by God but as after informed by him Morall is not every Rule in our sense that generally doth informe mens manners that after such a manner the custome of Nature informeth them but the naturall information of them namely that which by the naturall light of vnderstanding wee see to be good or bad and by the naturall inclining or declining of the wil following that light we affect of obhorre Ob The reason of the commaundement because the Lord rested the seaventh day concerneth equallie Iewes and Gentiles therefore the commandement belongeth equally to them all Sol The Lords resting on the seaventh day is not the reason of the obligatiō for that followes the decree of Gods pleasure onely but onely of the election of the day viz the 7 th namely that for that cause it pleased him to exempt that day before any of the other and charge it with a commandement of rest So that there it is not assigned as the reason of the commandement why a Sabbath should be observed but why that day before other was charged with the commandement By the naturall light of vnderstanding not as actuated and perfited by discourse or forraigne discipline or prescription of lawes but by the power of nature which belongeth to vs and is found in all Nations For although that radiant light which shined in our first parents be fallen with their fall the beames of it be gone yet some sparke of that light remaineth it is not vtterly extinguished but as after the falling of the Sunne some twilight is left enough to see the generalities of our duty if we follow it and if we follow it not we despise to be directed by that light which is enough to condemne vs. Rom. 1. In the Commandement of the Sabbath are considered 1 The admonition for the observing Remember 2 The matter commanded 1. Sanctification of the 7 th day 2. Vacation from worke servile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The persons Thou thy Sonne Daughter Man-servant c. 4 The reason Because the Lord rested on that day from Creating Ob. That commandement is charged only with the admonition Remember therefore that specially amongst the rest the Lord would name observed Sol. To that commandement specially is the admonition Remember annexed either because 1 It is not meerely morall and a law of nature as the others are but partly ceremoniall as touching the determination to a certaine day And therefore being not so effectually imprinted by nature in the hearts of men needed a speciall admonition for the observance least it should slipp out of mind 2 It was giuen before in the wildernesse of Sin Exod. 16. 23 26. with the giving of Manna and by some neglected whereof they are admonished by the word Remember 3 It was not continually to bee obserued every day as the other commandements but after the intermission of 6. dayes the 7 th day was to be consecrated to rest which they were specially required to remember least their desire of lucre might cause them to worke on that day also 4 Because it hath relation as 〈◊〉 the reason of the election of that day the 〈◊〉 to the former times the times of the Creation because even so God wrought in 6. dayes rested the seaventh which they are charged to remember and doe likewise 5 Because although the transgression of that commandement were in it selfe formally no more vitious then of the rest yet in respect of the euill consequences which might follow on the ignorance of Gods law to the hearing whereof that day was consecrated it was more dangerous Ob. No commandement so vehemently vrged by the Prophets nor the transgression so greviously rebuked as that of the Sabbath therefore it is a principall precept Sol. It is most vehemently exacted because the observing of it was most neglected not because it was more excellent then the rest And the transgression most greivously rebuked not because the transgression of the commandement being absolutely in it selfe considered was more sinfull but because considering it respectiuely in relation to the events and consequences occasionally proceeding of that transgression it was more dangerous Forasmuch as it being the day dedicated to the exercise of their Religion the only day of the weeke amongst the Iewes both for invocation and adoration of almighty God and specially for their instruction in the law of God which was that day only read in their Synagogues vpon the contempt of that commandement the ignorance of Gods law being the foundation of all divine Religion must of necessity ensue In which respect the transgression of it was more perillous amongst the Iewes then amongst Christians who haue other dayes in the weeke besides the Sabbath both for publique prayer and instruction Touching sanctifying of the Sabbath The duty in generall of sanctifying it is commanded by God But the particular manner of sanctifying it is not prescribed by him but the Church The act is Gods ordinance The particular manner and limitation of the act touching time place order is the Churches decree The thing it selfe or matter is of divine constitution but the manner and circumstances of that sanctification were left to the determination of the Church The Sabbath day implyeth 1. number one of seauen 2. Order the 7 th of that number none else For first in the relating of that commandement it is never found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ly The reason assigned for the rest on that day will not serue for every day of seauen but only for the 7 th day namely Gods rest from the workes of creation as the reason assigned now for the celebration of the Lords day namely the resurrection of Christ and the descent of the Holy Ghost will not fitt any other And thirdly If the vnderstanding of the commandement were one of seauen and not precisely the seauenth day then had it beene lawfull for the Iewes to haue translated their Sabbath to any other day of the weeke Thou shalt doe noe worke thou nor thy Sonne c. Thou is not taken generally as in the other commandements
that being able and needing yet will not worke let him not eat that is at the charge of others for as touching their owne the Apostle would not interdict them for is it not just that a man should sustaine himselfe of his owne or had the Apostles rather a man should perish of famine then be releived of his owne Six dayes shalt thou labour If it had intended a Precept not a Permission it had beene crossed by Gods own Commandements of refraining all servile workes in sundry of their Anniversary feasts which of necessitie must often fall on some of the six dayes And which is more absurd Gods morall Commandement for such the same men acknowledge it to be should be crossed by his Ceremoniall Praecepts The Lords day of what Institution Christ gaue no such commandement to his Apostles for neither is any remembrance found of it in the histories of his life and doctrine the Gospells nor record of any such Commandement in the writings of the Apostles giuen or to bee giuen by Christ or by his appointment to the Church or to the Apostles For if it be said that Christ commanded it to the Apostles although the Commandement be not mentioned 1 An vncertaintie is affirmed which cannot bee proued and Christ belied for any thing that appeareth 2 A doore for the authority of vnwritten Traditions is opened which will be ill endured 3 The Apostles are secretly accused for concealing Christs Commandement from the Church For I demand whether the commandement was giuen them to the end to be published to the church or no If not it cannot bind the Church for a law is of no force without promulgation till it bee knowne to be a Law for how can that Law binde the consciences as the Law of God which is not declared to be the Law and will of God If it was giuen the Apostles to that end then they sinned grieuously in concealing that Commandement of Christ from the Church which he delivered them to be declared to the Church Neither were it enough to be declared by speech onely which yet cannot be proued but they should haue committed it to writing being of the importance it was seeing it concerned not onely the Church then being but the whole Church that should bee to the worlds end whereof their writings were to be directions but their speech not so The Lords day seemes to bee celebrated in the Church rather by Imitation of the Apostles then their Constitution for we finde their example for holy assemblies on that day but Commandement of theirs giuen to the Church for celebrating that day we finde none Ob The Sabbath is an everlasting couenant Exod. 31. 16. But the old Sabbath was to cease in our Saviours death therefore that which succeedeth in place of it is also of divine ordinance Sol. 1. The Sabbath is everlasting in respect of the thing signified that is the eternall rest of the Elect with God after the finishing of their labours in the world wherof the Apostle discourseth in the 4 th to the Hebr but not so in respect of the signe 2. Everlasting is taken either Absolutely that hath no end at all Limitedly that hath no certaine end prefixed or knowne period appointed for the continuance although in nature or divine ordinance it hath a determined period The first the Iewes call as Burg notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever and ever The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely as in this place So that the Sabbath is said to be everlasting no otherwise then Circumcision is called Gen. 17. 13. and the Aaronicall priesthood Exod. 28. 43. 29. 9. that is not simply so during all eternity or all time but respectiuely during all the time of the old covenant or the time of the Law while the Israelites were to be Gods peculiar people Ob It was Gods ordinance and appointment that the Apostles should ordaine that day to be obserued in the Church therefore it is by divine ordinance Sol. Gods ordinance is either Secret namely the ordinance of his Counsell or Providence in which sense the administration of all things is performed by his ordinance Revealed namely the ordinance of his Commandement declaring such and such things to be his will So the Institution of the Lords day is not his ordinance Hee ordained indeed by his secret decree voluntate beneplaciti that it should be established insteed of the Sabbath but hee ordained it not by his owne manifest decree that is his Commandement voluntate signi or revealed will that hee would haue it so The Commandement of the Lords day may be tearmed divine diverse waies 1 Either because the Apostles established it being enlightned and inspired by the holy Ghost to ordaine it 2 Or because they had receiued the authority from God whereby they were enabled or warranted to doe it 3 Or because it was dedicated or ordained to divine vse namely the solemne worship of God So that the preeept of the Lords day is in these respects divine but yet is not a divine Precept because the Act of commanding it or imposing the observation of it on the Church is not diuine but at most Apostolicall Ius divinum may bee interpreted either Divine ordinance in which respect those things only which are instituted by God himselfe are tearmed to be Iure divino Divine right in which respect those things that belong to the worship of God although the ordinance or Commandement whereby they are exacted be humane may be tearmed to be Iure divino So that things consist Iure divino either Originally or Materially Originally that proceede from divine Institution and haue God for their Author Materially that belong of right to divine worship although the right by which they are required be humane Institution that is ordained of men in zeale of Gods glory And in the second sense the Lords day is iustly tearmed to be Iure divino The worship of God that belongeth to the Lords day is of the Law of God and nature Thou shalt worship the Lord thy God but the peculiar belonging of that worship to that day is not of those Lawes that is the worship considered in it selfe is de iure divino but the Annexion of it to that day rather then any other is but de iure humano as being meerely ceremoniall If Ius divinum be that or taken for that which is established by divine Authority the Lords day is in some sort de iure divino In some sort namely not by Personall but by delegate divine authority that is not prescribed personally and immediatly by God himselfe but only by vertue of that Authority which by God was committed to the Apostles for the ordering and governing of his Church but being taken for divine ordinance or commandement it is not de iure divino To entitle a Commandement divine is required 1 First that the Authoritie be divine whereby it is ordained 2 That the Author himselfe that ordaineth it be so
frely or Respectiuely as servants obeying their Masters commandements working by vertue of such commandements In the first they sinne in the second not Workes are ether Of Labour as the seuerall trades and states of mens liues and vocations by nature not evill or Of Sinne which are evill by their natures as to steale c. The first servants may performe on the Sabbath without sinne by their masters commandement not the second Ob. The worke done on the Sabbath is sinne the worke is the servants therefore the sinne Sol. 1 The worke considered Materially as touching the labour is the servants for he performes it but considered Formally as touching the transgression of the lawe is the masters for to him the charge and commandement of his servants cessation from worke was giuen and he it is that imposeth the worke 2 The worke considered Naturally is the servants that doth it but Morally it is the Masters that commands him to doe it or else it would not be done The servants in Act the Masters in Imputation Ob. If the servant ought to worke by the Masters Commandement on the Sabbath then either willingly and so seemes to sinne against God in being willing to further the breach of Gods commandement or vnwillingly which seemes not to agree with his duty towards his Master Sol. 1 Willingly notes either The Propension and free election of will or The Obedience yeelding of the wil. In this last respect the servant ought to worke willingly because he oweth willing obedience to his Master touching labour not so in the former So that the worke which of his owne absolute primary will or election he would not doe yet he doth of a conditionall and secundary will as in respect of the condition of a servant who is bound touching matter of labour to submit his owne will to his Masters pleasure Sol. 2 In worke enjoyned on the Sabbath there is 1 The substance of the worke Labour 2 The Qualitie of the worke sinfulnesse as a transgression of Gods law of which as the first is in Nature before the latter so the readinesse and obedience of a good Servants will extends it selfe to the first not to the latter id est as it is his masters Worke not his sinne Ob. The servants worke on the Sabbath is the Masters sinne therefore if the servant consent to the worke he consents to the Masters sinne Sol To that which is sinne Materially but not to it as it is sinne Formerly for it is considered either as the Execution of his Masters command and so he consenteth or as the transgression of Gods Commandement and so he consenteth not So that hee consents onely to the worke Per se to the sinne Per Accidens onely as it is annexed to such a worke The Act then of the consent passeth onely to the worke no farther and yeeldeth an approbation no further then to it no way approuing of the transgression or sinne annexed with it As I may loue a learned man that is withall vitious yet I loue him for his learning not for his vice so the servant his Masters worke as it hath adioyned his Masters profit not his sinne Ob. Every one ought if he can to prevent his neighbours sinne not to lend his hand or shoulder to the execution of it But servants worke on the Sabbath is the Masters sinne Ergo. Sol. The servant ought to prevent his Masters sin by lawfull meanes not by vnlawfull Disobedience touching matter of labour is vnlawfull and evill must not be done for the good that may come of it The servant therefore may advise or intreat his Master but disobey he must not Neither doth hee in that case lend his hand to the worke as it is his Masters sinne but as the performance of a servants duty which is to labour for his Masters profit when he shall be commanded by his Master Ob. Ier. 17. 21. 22. All Iudah and Ierusalem are commanded on perill of their soules to beare no burthen on the Sabbath nor bring it in by the gates of Ierusalem nor out of their houses nor to doe any worke but to sanctifie the Sabbath Sol. 1. I answere first the Commandement is giuen touching servants and cattle Take heed to your soules what the soules of your persons no for it is giuen to the Kings of Iudah amongst others ver 20. But Kings did not carry burthens But to the soules vnder their charge namely seruants cattle for the seruants are called in Scripture their Masters soules as appeares Gen 12. 5 36. 6 yea the worke that is immediately specified viz. carrying of burthens the peculiar worke of seruants and cattle imports so much 2 The Commandement is giuen touching them to the Kings and the inhabitants of Ierusalem not to the seruants themselues First because that charge was giuen to them to whose fathers the commandement of the Sabbath had beene anciently giuen vers 22. but those were the naturall Israelites whereas their servants were for the most part strangers Secondly because the charge is given to them out of whose houses burthens were forbidden to be carried vers 22. but those were the Cittizens or owners not servants Thirdly because the charge was giuen to them of whom it is said They would not heare nor obey but made their necks stiffe vers 23. which cannot be vnderstood of servants for would not they haue beene glad of one dayes rest after a whole weekes toyle or had they rather vndergoe cōtinuall toyle and paine to breake Gods commandements then take their ease to keepe it and please God Fourthly The Commandement it selfe Carry no burthens neither doe any worke in the Sabbath that is let none be carried doth import as much For although the worke touching the Execution of it were the worke of their servants and cattle yet it is the Masters and owners by a iust imputation because done by their commandement and the servants cattle are but their Instruments meerely vnder their dominion and appointment So that in Gods estimation They are reckoned to carry those burthens which by their Commandements are carried The Commandement is not giuen to servants as servants that is touching workes commanded them by their Masters 1 Because it is giuen to them to whom this speech is directed Thy servant shall doe no worke but that is the Master Exod. 20. 10. 2 Because the rest of servants was one speciall end of that Commandement on the seauenth day thou shalt rest that the sonne of thy handmaid may be refreshed Deut. 5. 14. That thy man servant maid may rest as well as thou But the end of the commandement is not the matter of the commandement therefore servants are not commanded to rest 3 It is giuen to them who are willed to remember that themselues were servants in the Land of Aegypt and that the Lord had deliuered them from it Deut. 5. 15. but those were free men not servants Ergo 4. Because giuen to