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
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
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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉