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
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