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
where no difference of persons is specified but Limitedly as signifying the Father Master Owner Freeman namely that either hath the power to dispose of others or at least the liberty to dispose of himselfe 1 Because Thou is either taken in the same sense in the first place and in the latter or otherwise if otherwise there is Aequivocation committed in the very next words If in the same sense therefore Limitedly as in distinction of Children and Servants that is Parents Masters c. for so it is taken in the latter place 2 Because either the negatiue coniunction nor excludeth nothing that was not implyed in the word Thou and then it was added superfluously of children servants c or if it exclude those that are not implyed in the word Thou then is it cleere that the word Thou containeth not children servants c. Fathers Masters Freemen are considered either Personally as particular men so the first clause belongs to them Thou shalt doe no worke c. or Relatiuely as governours of their housholds so the second clause Thou nor thy Sonne c. as if he had said neither shalt thou doe worke on the Sabbath day neither shalt thou suffer them that are vnder thy government to doe any The word Thou importeth every Freeman or every man as farre as he is free and hath power to keepe it or to dispose of himselfe For some are free simply who by their condition are so others Limitedly as servants may be by their Masters permission namely so farre as the disposition of themselues or their owne actions is allowed them In which case only Servants come vnder the obligation of the commandement but yet that is not as servants but as in some sort free namely as they are primary authors themselues of their owne workes and not as Ministers of their Masters worke The Sabbath is called Holy not Formally for any peculiar inherent holinesse it hath aboue other dayes but Finally because it was ordayned and consecrated to holy exercises in the service of God The comandement is partly Morall Remember to sanctify the Sabbath Ceremoniall The 7 th day is the Sabbath The sanctification then of the Sabbath is Morall but the limitation of it to the seaventh day is Ceremoniall The commandement of sanctifying the Sabbath was not giuen from the beginning as it seemeth 1 Because there was no remembrance that it was obserued by any of the ancient Patriarks 2 Because where it is giuen to Moses Exod. 16. it is spoken of as a new thinge as the rulers comming and report to Moses vers 22. and Moses answere to them vers 23. doe plainely declare namely that the morrow was the Rest of the holy Sabbath to the Lord whereof they could not haue beene ignorant if it had beene vsuall before 3 Because it is said to be giuen to the Israelites Exod. 16. 19. to be a signe betweene God and them Exod. 31. 13. Ezech. 20. 12. but it was not a signe to the Israelites more then to other Nations if it had beene giuen from the beginning to Adam and his posterity 4 Because in the beginning there was no occasion in mens labour to draw them away from the contemplation and worship of God but that every day might be a Sabbath for the state of innocency admitted neither one nor other but man of himselfe was most prone to the honour of God Ob. God sanctified the seaventh day presently after the Creation Gen. 2. 3. Ergo Sol. 1 God sanctified it himselfe by resting in himselfe and producing no more creatures but he commanded not Adam to sanctifie it for where it is said that God sanctified the seaventh day because in it he rested from all his workes that because seemes not so much to note the occasion why hee sanctified it as the formall cause or condition of the sanctification which consisted in the rest of God in himselfe ceasing to worke more in the Creation of things Sol. 2 Or if it note the occasion which I rather thinke yet it designeth not the time of the sanctification so that although it be said that God sanctified the seaventh day because he rested in it from the Creation which Moses there fitly obserues because he writes there of that rest of God yet it followeth not that he sanctified it then when hee rested but that for that reason hee sanctified that day rather then any other when he gaue the commandement touching the Sabbath in time of the Law Sol. 3 Or else hee sanctified it from the beginning by destination to sanctifie ordayning that to be the day which in the Law he would sanctify But not by Actuall explication to sanctifie or command In it thou shalt doe no worke Namely of thy election when thou maist abstaine or 2 ly Thou shalt not doe thine owne worke But yet a servant out of obedience to his master as a servant might if he were commanded neither is that excluded by the commandement for whereas in licensing or commanding the 6. dayes worke he vseth both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to worke and labour as a servant or to serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke simply without any implication of service In commanding the seaventh dayes rest he saith not in opposition to the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not worke as a servant but only in opposition to the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But had God intended to exclude servants obedience to their Masters touching workes on the Sabbath day as well as workes that are freely done he would haue added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having vsed both in licensing of the 6 dayes worke And if it be answered that one is implyed in the other then to expresse both was superfluous in the former place Thou shalt doe no worke that is thine owne that is referred to thine owne end for first they are forbidden to doe that worke on the Sabbath which they were licensed to doe on the six dayes but that was their owne worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. 9. Opus tuum 2 The declaration of Esay 58. 13. importeth it plainely If thou turne from doing thine owne will c. not doing thine owne workes And of the Apostle Heb. 4. 10. for he that is entred into his Sabbath hath ceased from his owne workes as God did from his But those only in Gods esteeme are a mans owne workes that proceed from his owne will which he chooseth to doe and whereof he is the Author which he doth for his owne sake and satisfaction not those which he doth as the Minister of another to whose commandement and inforcement hee is subject They are not therefore the workes of a servant as a servant but the workes hee doth freely of himselfe that are there forbidden Q. Whether works of labour or also sinnes be forbidden by the commandement of the Sabbath A Both namely workes
generall Vacation from worke as in the old Sabbath 3 Or if both were the Apostles Precepts yet it followeth not they were Gods Commandements for although the Solemnity of the Sabbath had beene enjoyned the Apostles by God to bee translated to the Lords day yet it doth not follow that the old Commandement touching the Sabbath was by Gods ordinance also translated to that day For if the Lords day be charged with the same Commandement precisely that the Sabbath was so that there is no other change saue of the day then is it no lesse displeasant to the Lord to doe any light worke on the Lords day then on the Sabbath as to goe out of our places Exod. 16. To kindle fire Exod. 35. To gather stickes c. And every one that transgresseth it deserueth to dye Exod. 31 14. 15. For God is the same who gaue all these charges touching the Sabbath If therefore the Commandement be also the same there is as much reason for the one as for the other Besides the Lord loueth not one day more then another therefore if the duties belonging to both dayes bee the very same there was no reason to transferre those duties from one day to another Ob The celebration of the Lords day hath warrant by Scripture 1. Cor. 16. 2. Act. 20. 7. c. Sol 1. Warrant of Example it hath that it may be done warrant of Commandement it hath not that it must be done 2 There are 2 points in the celebratiō of that day 1 Sanctification by publike devotion in solemne assemblies for which wee haue the Apostles Practise but not Precept 2 Vacation from worke for which wee haue no evidence either of Precept or Practise of theirs Ob There cannot be so many reasons for the celebration of any other day as the Lords day 1. Creation of the world 2. Nativity 3. The Resurrection of Christ. 4. Descent of the Holy Ghost c. Therefore the Church could not haue dedicated another day Sol The argument is denied because though these are good reasons for the Election of the day why the Church should encline to make choice of that day before any other yet not sufficient for obligation to binde them to obserue that and exclude all other for the Church notwithstanding these reasons might haue dedicated another day to that solemnity without breaking any Commandement of God Ob The Lords day is insteed of the Sabbath and equivalent vnto it therefore the sinne is equall in transgressing of either Sol It is insteed of it because it hath succeeded it and is equivalent vnto it as touching the Vse being consecrated to the solemne worship of God and Rest as that was but not equivalent either as touching the Institution because it is ordained not by God but by the Church or as touching the Obligation because it is not charged as that was with Gods commandement so that there is the like End of both but not the like Beginning the like equivalence of Occasion for both the Resurrection of Christ and the manifestation of mans redemption being as excellent a worke as rest from creation but not equivalence of Authority in establishing of both The like vtilitie in obseruing of it but not the like Necessity and obligation to obserue it Ob Esay 66. 23. speaking of the renewed state of the Church by Christ saith That from moneth to moneth from Sabbath to Sabbath all flesh should come to worship c. Therefore the Sabbath of Christians is established by divine voice Sol 1. Hee speakes not onely of the Renewed state by Grace but of the Glorified state of the Church as is manifest by the 22 and 24 vers And that of their worshipping from Sabbath to Sabbath is not to be vnderstood Litterally but Figuratiuely to note not so much the manner and intermissions as the everlasting continuance of that worship by those seasons of worship the new Moones and Sabbaths that were familiar to the Iewes 2 Or if it be vnderstood of the Militant state of the church vnder grace yet 1. it proues the Sabbath of Christians and the worship exercised on it only to be foreseene and fore-spoken of by the spirit of God but not to be commanded by God Prophecies are no Decrees And 2 although it were not onely foreseene but also preordained by the counsell of God yet might that ordinance haue effect without divine commandement by humane constitution 3 Or if it imply a commandement of God touching the Sabbaticall worship of God their doth it also of that monthly worship in the New Moones which is vtterly abandoned in the church of God both which together the Apostle doth reject Col. 2. 16. There is a threefold Sabbath 1 Externall of the body from servile worke 2 Internall of the soule from sinne from the guilt of sinne freed from damnation from the Crime of sinne freed from disobedience by the merit and grace of Christ. 3 Aeternall from both labour and sinne and all the paines and passions of this life The first was the Sabbath of the Law The second of Grace and the third of Glory The observing of the Lords day hath descended from the Primitiue Church from hand to hand to vs as a Tradition of the Apostles namely by Tradition it is come to vs as their Practise not as their Precept and as to hold by vertue of their Example not of their Commandement 1 The Christians of the Primitiue Church were bound to keepe a Sabbath to the Lord because it is of the Morall law 2 To keepe the seventh day they thought inconvenient least they should seeme to yeeld obligation to the Ceremoniall law 3 Yet to keepe one day in seven the imitation of the like cōmandement given by God to the Iewes directed them And 4 of them they elected the first day in memoriall of Christs Resurrection frō the dead The prescription of one day in seven is but an Imitation of the like prescribed to the Iewes not a divine commandement I say but the imitation of à divine Commandement But yet the commandement that it imitateth and whence it hath warrant and direction being but ceremoniall the imitating Commandement cannot be Morall QVAESTIO Whether the Commandement touching Servants vacation from worke in the Sabbath be given directly to themselues or to their masters concerning them SErvants workes are theirs either Originally Personally that proceed from their own election and motion or Ministerially executiuely that are performed by their labour but enjoyned by their Masters commission The first are properly their owne workes as being the Authors the second properly their Masters not theirs as being but Ministers and performed of them not of Election but of necessary obedience which they owe to their Masters by the law of Nations which law of nations the lawes of God dissolue not the first therefore are their owne sinnes the second their Masters sinnes Servants may be considered either Absolutely as persons retaining some degree of liberty and working
life that is the precepts of Gods Morall Law In which respect all that proceeded from them was De iure Divino they being but the proclaymers or messengers to declare Gods will vnto men for in this respect they receaued not only authority to teach Mat. 28. 19. Goe and teach all c. but also the particular points which they were to teach vers 20. 2 Governours of the Church which they had gotten to Christ by appointing and setting downe of Canons and convenient rules for the good ordering and discipline of the Church in which respect they receaued authority from Christ indeed but particular commandement touching the Rules Lawes which they were to ordaine they receaued not seeing they no where declare or signifie such Canons or Commandements to haue beene prescribed by Christ to the Church or giuen themselues for that purpose but deliuer them as their owne ordinances Such as are Not to ordaine a Presbyter or Bishop that had two wiues Tit. 1. 6. 1. Tim 3. 2. and so Deacons viz. and so widowes the wiues of one husband 1. Tim. 5. 9. The ordinance of seaven Deacons in the Church Act. 6. 3. To make collections for the poore on the first day of the weeke 1. Cor. 16. 2. To salute each other with an holy kisse Rom. 16. 16. That a woman should pray in the Church covered 1. Cor. 11. To annoint the sicke with oyle Ia. 5. 14. The Apostles Constitutions are not divine Ordinances 1 Because the Church hath altered and abolished some of them as 1. the salutation by kissing 2. The excluding of widowes vnder 60 yeares old which were after receaved by the Church at 50. Novel 6. Canon 6. after that at 40. Concil Chalced Canon 15. 3. abstaining from things strangled c. 2 Because the Apostles themselues intimate sometimes so much As I speake this by permission not by Commandement 1. Cor. 7. 6. To the rest I speake not the Lord 1. Cor. 7. 12. Other things I will order c. 1. Cor. 11. 34. Extreame vnction as it is tearmed was an Apostolique Commandement Iam. 5. 3 Because neither the divine Authority imparted to them by Christ nor the suggestion of the Holy Ghost is sufficient to make them divine Commandements Not the Authority because all the power authority of Princes is likewise from God Rom. 13. yet their decrees are no divine commandements And secondly because Gods Commandements are declarations of Gods pleasure what he would haue done therefore imparting of Authority to giue commandements without specifying what he would haue commanded is not sufficient to make them Gods commandements Not the inspiration of the Holy Ghost being but by Illumination or suggestion 1 Because all the good workes of men should by the same reason be divine actions as proceeding from the suggestion of the Holy Ghost 2 Because if inspirations of the Holy Ghost be divine commandements it followeth that so many divine Commandements are given to men as good workes or wordes or thoughts proceed from them And withall that infinitely more Commandements are imposed by God to good them to wicked men 4 Because Christ gaue not the Apostles alone that power of ordayning Lawes in the Church as for themselues Personally but to the Church in whose name as being the first Governours of it they receiued it for else it should follow that now the Church since the Apostles times is destitute of power to make lawes and consequently that all the Lawes brought into the Church by generall Counsells are vniust because established without lawfull Authority and that many mischiefes of heresies and schismes may befall the Church which she hath no power or meanes to helpe If therefore that Authority of ordaining Lawes was giuen by God to the Church in whose behalfe the Apostles receiued it it followeth that if the Apostles decrees be divine Commmandements because they receiued that power from God that all the ordinances of the Church by the same reason are divine Commandements 5 Because if the Law of obseruing the Lords day be a divine Commandement then it is so either because it proceeded from God immediatly without the intervention of man which must bee shewed out of the word of God or else if it be to be reputed a divine Commandement because it proceeded from God Mediatly then all humane Lawes that are good and just are also divine comandements By me Kings raigne and Princes c. Prov. 8. 15. 6 Because if the constitutions of the Apostles deliuered to the Church had beene Gods Commandements imposed on the Church by them as the judiciall and ceremoniall precepts of the old Lawe were by Moses then would they haue signified withall to the Church that they had beene Gods owne commandements whereof they were but the Messengers or reporters as Moses and the Prophets vse was Thus saith the Lord for otherwise they should wrong both the Church who would haue receiued them with the more reverence knowing them to be Gods owne commandements and not the Apostles and also God himselfe by not declaring them to the Church to bee Gods owne commandements which God had given as his commandements to the Church But if it be answered that the ordinance of the Lords day was not an Inspiration only but a divine Revelation of Gods pleasure touching it it may be refelled 1 Because it is but a voluntary assertion that cannot be proved 2 Because such a Revelation made to the Apostles is no divine Precept to oblige the Church for if a revelation hath the force of a divine Commandement yet hath it so only in relation to them to whom it is a revelation not to others except it appeare to them that such was Gods revelation For I aske whether by that Revelation God commanded the Apostles to ordaine such a Precept in the Church touching that day Or whether by it hee commanded the Church but revealed it to the Apostles that they should publish it as his commandement to the church If the first it follloweth that although that commandement be divine in relation to the Apostles yet in relation from the Apostles to the church it is Humane except God had commanded the Apostles to publish it in his owne name But if that Revelation was made to the Apostles not to the intent they should be ordainers or Authors of such a commandement in the church but that they should be publishers of that commandement to the church which God had for that purpose revealed to them in his name then did the Apostles sinne most grievously that published it not in his name to the church which they had received from God to publish as his precept especially seeing it could not oblige as a commandement of God which was not promulgated in his name as his commandement therefore there was no such revelation made to the Apostles especially seeing neither in the Apostles writings nor in those Fathers that liued with the the Apostles or neerest their time or any other of all
them who had power to keepe it without the transgression of the Law of Nations which the Lawes of God dissolue not But servants haue not that power being meerely touching labour at their Masters disposition and his Instruments contrary the Masters had that power both for themselues and their servants 5 Because it was more agreeable to reason to giue it to them who had more power by reason of their goverment and were like to haue more care of Gods Commandements by reason of their discretion and age But both these belonged to the Masters rather then to the servants 6 Because servants are often commanded to obey their Masters in all things touching labour but no where in Scripture either restrained or reprehended for such labours performed by their Masters Commandement but the Masters themselues Ob Servants working on the Sabbath at their Masters command is scandalous and giueth the Godly occasion of offence Sol. offence is either Actiue whereby people are occasioned to offend that is to sinne Or Passiue whereat they are offended that is displeased The first it giues not at all the latter it giues but by occasion of their frailty and ignorance that are offended for although the godly may be iustly offended with such workes done yet not iustly in relation to the poore servant that vnwillingly executes them but the sinfull Master that commands them Againe scandall properly taken for Ac tiue scandall or scandall giuen is nothing else but an exemplary sinne and therefore implieth Materially sin that is offence against God and Formally Example whereby others are occasioned to fall into sin that is sinne against our neighbour but improperly taken for Passiue scandall or scandall as they call it taken is when that which in it selfe is no sinne becommeth to any other through the errour or frailty of the obseruer who judgeth not aright an occasion of some sin And of this latter sort of scandals only are servants workes done on the Sabbath by their Masters commandement which neverthelesse in relation to their Masters are full and proper scandalls Ob The servant ought not to obey his Master commanding the transgression of Gods commandements but when hee commands him to worke on the Sabbath he doth so Ergo Sol It is a transgression of Gods commandement in respect of the Commander not of the Executer or else the proposition is true by transgression Formally taken but not Materially namely for the worke that hath the transgression annexed not Naturally but Casually as being done on such a day Ob God hath forbidden the Master to command his servant any worke on the Sabbath therefore he hath no right to command him such work therefore the servant may justly refuse it being commanded Sol The argument is denied for although God hath restrained the Masters commandement yet not so the servants obedience by that precept and therefore the same service he oweth his Master by the Law of Nations he still stands bound vnto if it be exacted So that the servant can neither reiect his Masters commandement iustly because although his Master be limited touching commanding by that precept yet is not the servants liberty enlarged or purposed to be so but by the Masters grant and consent nor wisely seeing in rejecting he incurreth his Masters displeasure punishment and in obeying he committeth no sinne Ob Rest is giuen to servants by that Commādement Exod. 23. 12. Deut. 5. therefore they may iustly challenge it and consequently they may justly refuse worke Sol Rest is giuen to servants not Immediatly by any grant made directly to themselues but Mediately by commandement giuen to their Masters not to set them to worke so that they are to expect it by their Masters leaue and allowance and not to be their owne carvers Wherein although the Masters sinne against God in not performing that deed of mercy towards their servants which God commanded them to performe yet is not the servant thereby loosed from his obligation of servile obedience much lesse ought he to make himselfe his Masters iudge in pronouncing of his owne liberty but if he may challenge it it must bee by lawfull course as by complaint vnto them to whom the ouersight of lawes belong who yet cannot iustly free him from his Masters service that day directly by with drawing his obedience but only by restraining by some enforcement if cōmandement will not serue his Master from commanding 2 Although they may iustly challenge the rest and liberty intended for them in that commandement yet doth it not follow that if they challenge it not they thereby incurre sinne for they may doe it but they are not bound to doe it for intended it was for a favour towards them to comfort them not for an obligation to binde or entangle them as it must haue proued if they had beene commanded to disobey their Masters exacting their labour namely by provoking their Masters heavy displeasure against them FINIS Gen. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cittizens of Ierusalem for the Iewes had no word to signifie a citizen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉