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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉