A SECOND TREATISE Of The SABBATH, OR AN EXPLICATION OF the Fourth Commandment. Written, By Mr EDWARD BREREWOOD professor in Gresham College in LONDON. AT OXFORD, Printed by john Lichfield, and are to be sold by Thomas Huggins. Ann. Dom. 1632. AN EXPLICATION OF THE fourth Commandment. REmember, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zechor memento in Exodus, is in Deut. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemor, obserua, observe. Moral, is that which pertaineth to Manners, either 1. By the instinct of Nature, as belonging to the inward 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 termed Natural, 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. Moral, is not every Rule (in our sense) that generally doth inform men's manners, that after such a manner the custom of Nature informeth them; but the natural information of them; namely that which by the natural light of understanding we see to be good or bad; and by the natural inclining or declining of the will, following that light, we affect of obhorre. Ob The reason of the commandment (because the Lord rested the seaventh day) concerneth equally jews and Gentiles; therefore the commandment belongeth equally to them all. Sol The Lords resting on the seaventh day, is not the reason of the obligation, for that follows the decree of God's pleasure only; but only of the election of the day, viz: the 7th; namely that for that cause it pleased him to exempt that day before any of the other, and charge it with a commandment of rest. So that there it is not assigned; as the reason of the commandment, why a Sabbath should be observed, but why that day before other was charged with the commandment. By the natural light of understanding] not as actuated and perfited by discourse or foreign discipline, or prescription of laws, but by the power of nature which belongeth to us, and is found in all Nations. For although that radiant light which shined in our first parents be fallen with their fall, & the beams of it be gone, yet some spark of that light remaineth, it is not utterly extinguished, but (as after the falling of the Sun) 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 condemn us. Rom. 1. In the Commandment of the Sabbath are considered 1 The admonition for the observing, Remember. 2 The matter commanded. 1. Sanctification of the 7th day. 2. Vacation from work, servile work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The persons: Thou, thy Son, Daughter, Manservant. etc. 4 The reason: Because the Lord rested on that day from Creating. Ob. That commandment is charged only with the admonition (Remember) therefore that specially amongst the rest the Lord would name observed. Sol. To that commandment specially is the admonition (Remember) annexed, either, because 1 It is not merely moral and a law of nature, as the others are, but partly ceremonial, as touching the determination to a certain day; And therefore being not so effectually imprinted by nature in the hearts of men, needed a special admonition for the observance, lest it should slip out of mind. 2 It was given before in the wilderness 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 be observed every day as the other commandments, but after the intermission of 6. days, the 7th day was to be consecrated to rest; which they were specially required to remember, lest their desire of lucre might cause them to work 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. days, & rested the seaventh, which they are charged to remember and do likewise. 5 Because although the transgression of that commandment were in itself formally, no more vicious then of the rest, yet in respect of the evil consequences which might follow on the ignorance of God's law, to the hearing whereof that day was consecrated, it was more dangerous. Ob. No commandment so vehemently urged by the Prophets, nor the transgression so greviously rebuked as that of the Sabbath, therefore it is a principal precept. Sol. It is most vehemently exacted, because the observing of it was most neglected, not because it was more excellent than the rest. And the transgression most greivously rebuked, not because the transgression of the commandment being absolutely in itself considered, was more sinful, but because considering it respectively 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 week amongst the jews) 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; upon the contempt of that commandment, the ignorance of God's law, being the foundation of all divine Religion, must of necessity ensue. In which respect, the transgression of it was more perilous amongst the jews, then amongst Christians, who have other days in the week besides the Sabbath, both for public prayer, and instruction. Touching sanctifying of the Sabbath; The duty in general 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 God's ordinance; The particular manner and limitation of the act touching time, place, order, is the Church's decree; The thing itself, 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 implieth 1. number, one of seven. 2. Order, the 7th of that number, none else: For first, in the relating of that commandment it is never found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2ly The reason assigned for the rest on that day, will not serve for every day of seven, but only for the 7th day, namely God's rest from the works 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 fit any other. And thirdly, If the understanding of the commandment were, one of seven, and not precisely the seaventh day, than had it been lawful for the jews to have translated their Sabbath to any other day of the week. Thou shalt do no work, thou nor thy Son etc. Thou] is not taken generally as in the other commandments, (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 himself. 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 etc. for so it is taken in the latter place. 2 Because either the negative conjunction (nor) excludeth nothing that was not employed in the word (Thou) and then it was added superfluously of children, servants, &c: or if it exclude those that are not employed in the word (Thou) then is it clear that the word (Thou) containeth not children, servants, etc. Fathers, Masters, Freemen, are considered either Personally, as particular men; so the first clause belongs to them, Thou shalt do no work etc. or Relatively, as governor's of their households▪ so the second clause, Thou nor thy Son etc. as if he had said, neither shalt thou do work on the Sabbath day, neither shalt thou suffer them that are under thy government to do any. The word (Thou) importeth every Freeman, or every man as far as he is free, and hath power to keep it, or to dispose of himself. For some are free simply, who by their condition are so; others Limitedly, as servants may be by their Master's permission; namely, so far as the disposition of themselves, or their own actions is allowed them. In which case only Servants come under the obligation of the commandment, but yet that is not as servants, but as in some sort free, namely as they are primary authors themselves of their own works, and not as Ministers of their Master's work. The Sabbath is called Holy, not Formally, for any peculiar inherent holiness it hath above other days, but Finally, because it was ordained and consecrated to holy exercises in the service of God. The commandment is partly Moral, Remember to sanctify the Sabbath Ceremonial: The 7th day is the Sabbath. The sanctification then of the Sabbath is Moral, but the limitation of it to the seaventh day is Ceremonial. The commandment of sanctifying the Sabbath was not given from the beginning, as it seemeth, 1 Because there was no remembrance that it was observed by any of the ancient Patriarches. 2 Because where it is given to Moses Exod. 16. it is spoken of as a new thing, as the rulers coming, and report to Moses vers. 22. and Moses answer to them vers. 23. do plainly declare; namely that the morrow was the Rest of the holy Sabbath to the Lord, whereof they could not have been ignorant, if it had been usual before. 3 Because, it is said to be given to the Israelites Exod. 16. 19 to be a sign between God and them Exod. 31. 13. Ezech. 20. 12. but it was not a sign to the Israelites more than to other Nations, if it had been given from the beginning to Adam and his posterity. 4 Because, in the beginning there was no occasion in men's 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 himself 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 himself by resting in himself, and producing no more creatures; but he commanded not Adam to sanctify it: for where it is said that God sanctified the seaventh day, because in it he rested from all his works; that (because) seems not so much to note the occasion why he sanctified it, as the formal cause or condition of the sanctification, which consisted in the rest of God in himself, ceasing to work more in the Creation of things. Sol. 2 Or if it note the occasion (which I rather think) 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 observes, because he writes there of that rest of God) yet it followeth not that he sanctified it then, when he rested, but that for that reason he sanctified that day rather than any other, when he gave the commandment touching the Sabbath in time of the Law. Sol. 3 Or else he sanctified it from the beginning by destination to sanctify, ordaining that to be the day which in the Law he would sanctify; But not by Actual explication, to sanctify or command. In it thou shalt do no work. Namely, of thy election when thou mayst abstain, or, 2ly. Thou shalt not do thine own work; But yet a servant out of obedience to his master, as a servant, might if he were commanded: neither is that excluded by the commandment; for whereas in licensing or commanding the 6. days work he useth both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to work and labour as a servant, or to serve, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work simply without any implication of service; In commanding the seaventh day's rest, he saith not (in opposition to the first) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not work as a servant, but only in opposition to the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But had God intended to exclude servants obedience to their Masters, touching works on the Sabbath day, as well as works that are freely done, he would have added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having used both in licensing of the 6 days work. And if it be answered that one is employed in the other, then to express both was superfluous in the former place. Thou shalt do no work] that is, thine own, that is referred to thine own end, for first, they are forbidden to do that work on the Sabbath, which they were licenced to do on the six days: but that was their own work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. 9 Opus tuum. 2 The declaration of Esay. 58. 13. importeth it plainly; If thou turn from doing thine own will etc. not doing thine own works. And of the Apostle Heb. 4. 10. for he that is entered into his Sabbath, hath ceased from his own works, as God did from his. But those only (in God's esteem) are a man's own works that proceed from his own will; which he chooseth to do, and whereof he is the Author: which he doth for his own sake and satisfaction; not those which he doth as the Minister of another, to whose commandment and enforcement he is subject. They are not therefore the works of a servant as a servant, but the works he doth freely of himself that are there forbidden. Q. Whether works of labour, or also sins be forbidden by the commandment of the Sabbath. A Both, namely, works of labour, as it is a day of vacation; and works of sin, as it is a day of sanctification; for that day being specially dedicated to holiness, proclaimeth sins committed on it to be specially sinful, because besides the transgression of other commandments, which they naturally import, they imply also the transgression of this Commandment, touching the special sanctifying of the Sabbath day. So that although the act or labour, or work itself be but one, as to kill, to steal, etc. yet the guilt is twofold when it is done on the Sabbath. The seaventh day is the Sabbath of the Lord thy God, etc. 1 Either because it was the memorial of his rest after the Creation. 2 Or because it was the day of man's vacation. commanded by him. 3 Or because it was to be dedicated to his worship and service, and not as the six days to be employed in ordinary work. Thou nor thy son, nor thy daughter, etc. In the several mention of every one with the pronoun (Thy) it is manifest that relation is still had to (Thou) mentioned in the first place, and therefore the Commandment was given to him, to whom all these belonged. Nor the stranger that is within thy gates, etc. Strangers to the Israelites were either in respect of their Offspring only, but not of religion, as Proselytes, that had received the seal of the Covenant, Circumcision, and these stood merely in the same obligation with the Israelites: or in respect of Religion also, which were amongst them on any occasion of outward affairs; which were by the Magistrate to be restrained; not because the Commandment belonged to them directly, but obliquely only, and in relation to the Israelites, to whom stranger's work on the Sabbath might give occasion, or example to offend. The work of a servant, as an absolute person; namely his free and elective works, are forbidden himself in the first clause (Thou shalt do no work) But his works as he is a relative person, namely a servant, that is, his imposed works, which he doth not of his own will, but by reason of his subjection to his Master, are forbidden his Master, not himself, in the latter clause (Nor thy Servant.) The former clause then (Thou shalt do no work) is to be understood of absolute and free doing, wherein the doers work according to their own pleasure, not of respective, & enforced doing, where there is mingled some passiveness with the doing, as when in respect of their servile subjection to their Masters, and fear of their displeasure and punishment, servants are made to do those works, which of their own will, they would gladly leave undone. It is therefore to be understood of Elective, and not of Coactive works. To observe one day of seven, for the Sabbath, is not of the Moral Law. 1 Because that part of the Commandment whereby the Sabbath is limited to the seventh day, is confessed to be ceremonial. 2 Because the Number, one of seven, and Order, the last of seven, are not otherwise specified in the Commandment then in the very same word (the seaventh day) therefore both are either Moral, or both Ceremonial. 3 Because although some of the Ancient have affirmed that one of 7 is to be kept holy unto the Lord, yet none of them (perhaps older than an hundred years) have said it to be Gods Moral Law. The Commandment forbiddeth Literally, servile works of the body Labours. Mystically, servile works of the soul- Sins: and so is St Ambrose to be understood in Luc. 13. that the Law forbids Servilia opera in Sabbato, id est, peccatis gravari. The Commandment of the Sabbath enjoins 1. Outward worship of God by the name of Sanctification. 2. Cessation from works as a necessary preparation for that worship: That, as the End, This, as the Means. But if we speak not of the Immediate but remote end, it is the inward and spiritual, not outward and ceremonial worship; which although it come within the intention of the Lawgiver, yet not within the obligation of the Law, because it being the End unto which the Commandment is directed and ordained, cannot be the Matter of the Commandment, the Matter being comprised in the Commandment, but the End being outward in relation of it, besides that the inward worship seemeth to be the matter of the first Commandment. Works of necessity are excused all 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 mischief imminent to himself, or his neighbour. And works of Charity because they are enjoined (to love our neighbours as ourselves) by the moral Law, whereas servile works are excluded on the seaventh day but by a ceremonial Commandment. And it is but just and right, that where they cannot consist together (I mean where they cannot be both observed) that the Ceremonial rather than the Moral be omitted. Six days shalt thou labour and do all thy works, etc. Is a Permission it seems and no divine Commandment. 1. Because, else it should be unlawful to exempt any time out of the six days, even to worship God, and consequently he should sin that should dedicate any of the six days to that service: as it was a sin to exempt any time of the seaventh day to do work. 2. Because in that Commandment were involved a double precept, as being of divers days, and contrary duties, and contrary qualities, the one Affirmative, the other Negative; which therefore cannot be the same Commandment. 3. The jews that have collected 613 Commandments of the Law, never observed this for one of them. In the sweat of thy brows thou shalt eat thy bread. is the inflicting of punishmeut, Gen. 3. not the enjoining of a Commandment, a denouncing of Malum panae, that he and his posterity was to suffer, not any obliging of them unto it, as bonum to be done; as if every one sinned that sweat not when he did eat, or lived not by his sweat. And yet neither hath that any more relation to the six days then to the 7th, if it be a Commandment; or if the meaning of it be only that man should gain his living by his sweat, is it any obligation for labour all the six days, if by his labour in less space he be able to purchase it! In the sweat of thy brows] that is, thou shalt do it of necessity being enforced, by the curse laid on the earth, but not of duty, being enjoined unto it by God's Commandment, which was no more than the former clause that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in sorrow he should eat of the earth: or that to the woman, In sorrow shalt thou bring forth; or that to the Serpent, Upon thy belly shalt thou go, & dust shalt thou eat. etc. 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 that being able, and needing, yet will not work, let him not eat; that is, at the charge of others, for as touching their own, the Apostle would not interdict them: for is it not just that a man should sustain himself of his own▪ or had the Apostles rather a man should perish of famine, then be relieved of his own? Six days shalt thou labour] If it had intended a Precept, not a Permission, it had been crossed by Gods own Commandments of refraining all servile works in sundry of their Anniversary feasts, which of necessity must often fall on some of the six days. And which is more absurd, God's moral Commandment (for such the same men acknowledge it to be) should be crossed by his Ceremonial Precepts. The Lord's day of what Institution. Christ gave no such commandment to his Apostles, for neither is any remembrance found of it in the histories of his life and doctrine, the Gospels; nor record of any such Commandment in the writings of the Apostles given or to be given by Christ, or by his appointment to the Church, or to the Apostles. For if it be said that Christ commanded it to the Apostles, although the Commandment be not mentioned. 1 An uncertainty is affirmed which cannot be proved, and Christ belied for any thing that appeareth. 2 A door for the authority of unwritten Traditions is opened which will be ill endured. 3 The Apostles are secretly accused for concealing Christ's Commandment from the Church. For I demand whether the commandment was given them to the end to be published to the church or no? If not, it cannot bind the Church; for a law is of no force without promulgation, till it be known to be a Law, for how can that Law bind the consciences as the Law of God, which is not declared to be the Law and will of God? If it was given the Apostles to that end, than they sinned grievously in concealing that Commandment of Christ from the Church, which he delivered them to be declared to the Church. Neither were it enough to be declared by speech only (which yet cannot be proved) but they should have committed it to writing, being of the importance it was, & seeing it concerned not only the Church then being, but the whole Church that should be to the world's end: whereof their writings were to be directions, but their speech not so. The Lord's day seems to be celebrated in the Church rather by Imitation of the Apostles, than their Constitution; for we find their example for holy assemblies on that day, but Commandment of theirs given to the Church for celebrating that day, we find none. Ob: The Sabbath is an everlasting covenant, Exod. 31. 16. But the old Sabbath was to cease in our Saviour's death, therefore, that which succeedeth in place of it, is also of divine ordinance. Sol. 1. The Sabbath is everlasting in respect of the thing signified, that is, the eternal rest of the Elect with God, after the finishing of their labours in the world, whereof the Apostle discourseth in the 4th to the Hebr: but not so in respect of the sign. 2. Everlasting is taken either Absolutely, that hath no end at all. Limitedly, that hath no certain end prefixed, or known period appointed for the continuance, although in nature or divine ordinance it hath a determined period. The first the jews call (as Burg: notes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever and ever; The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, as in this place: So that the Sabbath is said to be everlasting, no otherwise then Circumcision is called Gen. 17. 13. and the aaronical priesthood, Exod. 28. 43. & 29. 9 that is, not simply so, during all eternity, or all time, but respectively, during all the time of the old covenant, or the time of the Law, while the Israelites were to be Gods peculiar people. Ob: It was God's ordinance and appointment, that the Apostles should ordain that day to be observed in the Church: therefore it is by divine ordinance. Sol. God's ordinance is either Secret, namely, the ordinance of his Counsel or Providence, in which sense the administration of all things is performed by his ordinance. Revealed, namely the ordinance of his Commandment, declaring such and such things, to be his will. So the Institution of the Lords day is not his ordinance. He ordained indeed by his secret decree (voluntate beneplaciti) that it should be established instead of the Sabbath; but he ordained it not by his own manifest decree, that is, his Commandment (voluntate signi, or revealed will) that he would have it so. The Commandment of the Lords day, may be termed divine divers ways. 1 Either because the Apostles established it, being enlightened, and inspired by the holy Ghost to ordain it. 2 Or because they had received the authority from God, whereby they were enabled or warranted to do it. 3 Or because it was dedicated or ordained to divine use, namely the solemn worship of God. So that the preeept of the Lords day is in these respects divine, but yet is not a divine Precept, because the Act of commanding it; or imposing the observation of it on the Church; is not divine, but (at most) Apostolical. Ius divinum, may be interpreted either. Divine ordinance, in which respect, those things only which are instituted by God himself are termed to be jure divino. Divine right; in which respect those things that belong to the worship of God although the ordinance or Commandment whereby they are exacted be humane, may be termed to be jure divino. So that things consist jure divino, either Originally or Materially. Originally that proceed from divine Institution and have God for their Author. Materially; that belong of right to divine worship, although the right by which they are required be humane Institution (that is) ordained of men in zeal of God's glory. And in the second sense, the Lords day is justly termed to be jure divino. The worship of God that belongeth to the Lords day is of the Law of God and nature (Thou shalt worship the Lord thy God) but the peculiar belonging of that worship to that day, is not of those Laws, (that is) the worship considered in itself is the iure divino; but the Annexion of it to that day rather than any other, is but de iure humano, as being merely ceremonial. If Ius divinum be that, or taken for that which is established by divine Authority, the Lords day is in some sort de iure divino: In some sort, namely, not by Personal, but by delegate divine authority (that is) not prescribed personally and immediately by God himself, but only by virtue of that Authority which by God was committed to the Apostles for the ordering and governing of his Church: but being taken for divine ordinance, or commandment, it is not the iure divino. To entitle a Commandment divine is required, 1 First that the Authority be divine whereby it is ordained. 2 That the Author himself that ordaineth it, be so also: that is, that both the power whereby, and the Person that doth immediately establish it, be divine: which divine authority is confessed to be in the Apostolic Constitutions, but the immediate Authors are denied to be divine. Now as all other events and Actions receive their denomination from their immediate not remote causes, as to be termed Necessary or Contingent, Natural or Violent, Divine or humane: so the constitutions of the Apostles, although they proceed originally from the instinct and inspiration of the Holy Ghost, God's spirit; yet proceeding immediately from the institution of the Apostles themselves, which delivered them to the Church in form of Commandments, they are to be termed humane constitutions, and not properly divine. Law's may be said to be established by God, either in respect of the 1 Institution, when they are ordained and prescribed by him, as that of the Lords day is not. 2 Approbation or Confirmation, when they are allowed by him; and thus it may be said to be established by him. Ob. The decrees of the Apostles delivered to the Church proceed from the Holy Ghost, therefore, they are divine. Sol. They proceed from the Holy Ghost occasionally and mediately, as disposing the minds of the Apostles to exact them for the good of the Church; But Immediately and Actually from the Apostles. Or else, from the Holy Ghost by way of inspiration but not by way of Injunction or Commandment. I say by way of Inspiration, from the Holy Ghost illuminating the understanding of the Apostles to perceive that such a decree would be good for the Church: but not by way of Injunction as charging them to impose such a Commandment upon the Church. So that here was direction only without obligation, the Holy Ghost assisting but not appointing; and therefore no divine Commandment. For the establishing of the commandment will no more prove a divine Action because the Apostles received the light whereby they established it from the Holy Ghost: then the sight of the eye an heavenly action, because it receiveth the light whereby it sees from the sun. The Precept of the Lords day was instilled and inspired into the minds of the Apostles as a thing expedient and worthy to be commanded, but not as a commandment, or that aught of duty or necessity to be commanded. The decree of the Lords day is of God, or the spirit of God dispositively or directively, enlightening the understanding of the Apostles & Church to see that it was expedient and profitable for the Church, but not Immediately or Imperatively, by way of Mandate or obligation, as charging the Church to do it, as in Act. 13. 2. Separate me Barnabas and Saul for the work to which I have called them. So that as it proceeds from the Holy Ghost, it is no commandment, but as from the Apostles and Church itself: As when I give a man light whereby he may see his way, or else advise him to take that way, I do not therefore impose any Commandment on him to proceed that way. The Precept of the Lords day, being indeed but an Ecclesiastical or Apostolical constitution, may notwithstanding be termed divine. 1 Originally; because the Authority whereby the Apostles established it was received from God. 2 Because it was destinated to the worship of God: Obiectively. 3 Materially; because it is of things belonging to divine not humane affairs. 4 Exemplarily, because it was ordained by Analogy or Imitation of the Sabbath, which in the old Law was commanded by God himself. Ob: The celebration of the Lords day was deduced by the Church from the Commandment of the Sabbath, therefore it is a divine decree. Sol: If it were deduced from it by way of Illation, as conclusions are from their principles, it were virtually or consequently a divine decree: but it is derived from it only by Imitation or Analogy, or by way of Example, as from a pattern; and yet that derivation was not caused by divine ordinance (for there is no Commandment of God to imitate that pattern) but by humane discourse, reasoning, that it is convenient, that in the new Law one day of seven be reserved for God, because God himself so commanded in the old. And that day should be the first of the seven, because it was the day of Christ's resurrection, the New Lawgiver; or the day wherein God began to create the world: or the day wherein the holy Ghost descended visibly from heaven upon the Church. Ob: By Christ's Laws we are bound to hear his Apostles & obey them as himself, He that heareth you heareth me: Luc. 10. 16. As my Father sent me, so send I you, etc. joh. 20. 21. Therefore he that transgresseth the Apostles Commandment, doth also transgress the Commandment of Christ. Sol: 1. The trangression of the Apostles Commandment, is also a transgression of Christ's, not Formally and Directly, but Consequently, and Concomitantly, because he hath charged to obey his Apostles, which proveth not the Apostles decrees to be divine Commandments, but being humane Commandments, to be warranted and approved by divine authority. 2 The Apostles constitutions may be termed divine Commandments, not in respect of their Institution, which is humane, as being the Act of humane will, and discourse, but in respect of their Obligation, because we are by Christ's Commandment charged and bound to obey them. So that (He that heareth you heareth me, etc.) is not to be understood properly, as of the Personal or identical hearing of Christ, but Analogically as of Christ's interpretation or estimation, of that obedience or disobedience to his Apostles as performed to himself, and of their despising, as if himself were despised, because the honour or dishonour of the Ambassador redoundeth to him that sent him, as in Mat. 25. 40. What ye have done to the least of these, ye have done it to me, that is, in mine acceptance and estimation. So that these and the like speeches are to be understood as of Analogy, not of Identity. As my Father sent me, so] So, in the general manner, that is, Immediately from my side, as I was sent immediately from my Father: or, So, namely in some proportion, and resemblance, not in equality: for the Father sent his son in whom was the fullness of power. (All power is given to me, etc. Mat. 28. 18) But the son sent his servants to whom was granted a certain measure of the spirit, and some participation of power: yet in some manner and resemblance so; as namely, 1 To the same general end, as to reconcile men to God, and to preach the Gospel, Go teach all nations, etc. 2 Furnished with the same power and graces of the spirit (but nothing in the same measure) of binding and losing sins, of doing miracles for the confirmation of the truth. The Apostles are considered two ways either as 1 Apostles, that is, Messengers of Christ to preach the Gospel, and the things belonging thereto: that is, the Articles of faith, the Sacraments of Grace, & the fundamental rules of holy life, that is, the precepts of Gods Moral Law: In which respect, all that proceeded from them was De iure Divino; they being but the proclaimers, or messengers to declare Gods will unto men: for in this respect they received not only authority to teach, Mat. 28. 19 Go and teach all, etc. but also the particular points which they were to teach, vers. 20. 2 Governors of the Church which they had gotten to Christ by appointing, and setting down of Canons, and convenient rules for the good ordering, and discipline of the Church: in which respect they received authority from Christ indeed; but particular commandment touching the Rules, & Laws, which they were to ordain, they received not, seeing they no where declare, or signify such Canons, or Commandments to have been prescribed by Christ to the Church, or given themselves for that purpose, but deliver them as their own ordinances: Such as are Not to ordain a Presbyter or Bishop that had two wives, Tit. 1. 6. & 1. Tim 3. 2. and so Deacons, viz. and so widows the wives of one husband, 1. Tim. 5. 9 The ordinance of seven Deacons in the Church, Act. 6. 3. To make collections for the poor, on the first day of the week. 1. Cor. 16. 2. To salute each other with an holy kiss, Rom. 16. 16. That a woman should pray in the Church covered, 1. Cor. 11. To anoint the sick with oil, ja. 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 widows under 60 years old, which were after received by the Church at 50. Novel: 6. Canon: 6. after that at 40. Concil: Chalced: Canon. 15. 3. abstaining from things strangled, etc. 2 Because the Apostles themselves intimate sometimes so much. As, I speak this by permission, not by Commandment. 1. Cor. 7. 6. To the rest, I speak, not the Lord, 1. Cor. 7. 12. Other things I will order, etc. 1. Cor. 11. 34. Extreme unction (as it is termed) was an Apostolic Commandment, jam. 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 Commandments? Not the Authority, because all the power, & authority of Princes, is likewise from God: Rom. 13. yet their decrees are no divine commandments. And secondly, because God's Commandments, are declarations of God's pleasure, what he would have done; therefore imparting of Authority to give commandments, without specifying what he would have commanded, is not sufficient to make them Gods commandments. Not the inspiration of the Holy Ghost, being but by Illumination, or suggestion; 1 Because all the good works 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 commandments, it followeth that so many divine Commandments are given to men, as good works, or words, or thoughts proceed from them▪ And withal that infinitely more Commandments are imposed by God, to good, them to wicked men. 4 Because Christ gave not the Apostles alone that power of ordaining Laws in the Church, as for themselves Personally, but to the Church, in whose name, as being the first Governors of it, they received it: for else it should follow, that now the Church, since the Apostles times, is destitute of power to make laws: and consequently, that all the Laws brought into the Church by general Counsels are unjust, because established without lawful Authority, and that many mischiefs of heresies, and schisms, may befall the Church, which she hath no power, or means to help. If therefore that Authority of ordaining Laws was given by God to the Church (in whose behalf the Apostles received it) it followeth that if the Apostles decrees be divine Commmandements, because they received that power from God, that all the ordinances of the Church, by the same reason are divine Commandments. 5 Because if the Law of observing the Lords day be a divine Commandment, than it is so, either because it proceeded from God immediately, without the intervention of man (which must be showed out of the word of God) or else if it be to be reputed a divine Commandment because it proceeded from God Mediately, than all humane Laws, that are good and just, are also divine comandements. By me Kings reign and Princes, etc. Prov. 8. 15. 6 Because if the constitutions of the Apostles, delivered to the Church, had been God's Commandments imposed on the Church by them (as the judicial and ceremonial precepts of the old Law were by Moses) then would they have signified withal to the Church, that they had been Gods own commandments, whereof they were but the Messengers, or reporters (as Moses and the Prophet's use was Thus saith the Lord) for otherwise they should wrong both the Church, who would have received them with the more reverence, knowing them to be Gods own commandments, and not the Apostles; and also God himself, by not declaring them to the Church, to be Gods own commandments, which God had given as his commandments 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 God's 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 Commandment, yet hath it so only in relation to them, to whom it is a revelation, not to others, except it appear to them that such was God's revelation. For I ask, whether by that Revelation, God commanded the Apostles to ordain such a Precept in the Church touching that day? Or whether by it he commanded the Church, but revealed it to the Apostles, that they should publish it as his commandment to the church? If the first; it follow, that although that commandment 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 own name: But if that Revelation was made to the Apostles, not to the intent they should be ordainers or Authors of such a commandment in the church, but that they should be publishers of that commandment to the church, which God had for that purpose revealed to them in his name; then did the Apostles sin 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 commandment of God, which was not promulgated in his name, & as his commandment; therefore there was no such revelation made to the Apostles, especially seeing neither in the Apostles writings, nor in those Fathers that lived with the the Apostles, or nearest their time, or any other of all Antiquity, there is any remembrance found of any such Revelation or commandment. That which the Apostle saith 1. Cor. 7. 12. (to the rest speak I, not the Lord) he spoke either without the Inspiration of the Holy Ghost, and then it is manifest, that all Apostolic ordinances are not divine commandments; or if by the Inspiration of the Holy Ghost, than it followeth that these inspirations are not the Lords commandments. Ob. The Apostles were the instruments, and oracles of the Holy Ghost, because he taught them all things joh. 14. 26. he lead them into all truth Ioh: 16. 13. It was he that spoke in them Mat. 10. 20. Marc: 13. 11. Therefore their decrees are the commandments of the Holy Ghost. Sol. The Consequence is denied, for teaching is a passable act of the understanding, whereby it is enlightened to see the truth; but commanding is an active operation of the will, whereby it obligeth them to whom the commandments do belong. So that (to teach them all things) is, to enlighten their understanding in all things; neither all things absolutely (for then should they be omniscient) but as our Saviour seems there to declare it, by remembering them of all things he himself had told them; or all things necessary to the mystery of redemption, to the Gospel of Reconciliation; And so to lead them into all truth belonging to the doctrine of faith, or into all truth, necessary to salvation, or, to the performance of their Apostolical function. And so lastly was it the Holy Ghost that spoke in them, not personally, for in Luc. 12. 12. it is declared thus the Holy Ghost shall teach you what you ought to say. But it followeth not, because the Holy Ghost taught the Apostles all things, or all truth necessary for the preaching of the Gospel, therefore he commanded all those ordinances, touching the government, manners and discipline of the Church, which by the Apostles were established; Or because he directed them what was to be believed touching faith and doctrine, therefore he limited, and enjoined them what was to be commanded, touching manners and discipline. The Apostles touching Matters of Faith, or declaration of the Gospel to the world, were Messengers only; and received not only Authority to preach, but particular instructions also of every point they were to preach, from Christ himself. But as touching Matter of Government, or Administration of Discipline, to be exercised in that Church which they gathered out of the world, they were more than messengers, namely deputies or Vicars of Christ, and received (by delegation from Christ) Authority, whereby they were warranted, and enabled to order the Oeconomie of the Church; but were not limited by personal, and particular instructions from Christ; how every thing must be done, but were enlightened only by the Holy Ghost, to see what was most convenient for themselves, and for the Church, and so to command it. But whatsoever they taught, or commanded as Messengers of the Gospel, touching faith, love and the Sacraments, was the iure divino, because they commanded in that behalf, nothing but what Christ had commanded them to teach, or command the Church, that is, they were but the reporters of Christ's commandments, and not ordainers of them. The old Law contained many determinations, both in ceremonial Precepts, touching the manner of God's worship, & also in judicial touching Peace and justice to be kept amongst men: But the new law (being the Law of Liberty) imposeth not these determinations; but contents itself with three General sorts of Precepts, namely 1 The Moral commandments, that belong to the Law of nature. 2 The Articles of Christian faith. 3 The Sacraments. But all other matters, pertaining to the determination, or particular manner, either of divine worship, or humane judgements, are freely permitted by Christ (the giver of the new Law) to the governors of the church, & to the princes of the nations to be appointed: so that all such particular determinations are but de iure humano. The Apostles have a twofold relation; One to the work of the Gospel; whereof they are the dispensers, that is, to doctrine; of which Christ being the Author, and they only the Messengers and Ministers, that which they deliver is de iure divino; Another to the Church, whereof they are the overseers and governor's, that is, to order and discipline: of the particular ordinances, and determinations of which Government, the Apostles themselves being directly Authors (although they received the Authority whereby they were warranted from God) it appeareth they are but de iure humano. Ob. St Paul 1. Cor. 14. 37. affirmeth that the things which he wrote, were the Commandments of the Lord. Sol. The things he wrote, namely touching the points he there entreated of, that is, of the use of Prophecy, and of Tongues: definitely those; but not indefinitely all; for to the rest speak I; not the Lord 1. Cor. 7. 12. Concerning virgins I have no commandment of the Lord, ibid. ver. 25. but I give my advice. The celebration of the Lords day had for occasion. 1. The resurrection of our Saviour that day: 2 The example of his Apostles: 3 The custom of the Church freely imitating (without Precept) that Example, who yet solemnised it not in stead of the old Sabbath, but together with it; as yet is usual in Aethiopia and Syria; And all this while it was observed, not of necessary obligation, or injunction (for any thing that appeareth) but of voluntary devotion. But at last it obtained obligation by the Institution of Princes, and Synods of the Church; The first Emperor that commanded it was Constantine the Great, Cod. lib. 3. Tit. 12. lib. 3. The Synod that decreed it was the Council of Laodicea Can. 29. Anno Christi 364. The Apostles Examples of assembling to divine service on the Lord's day, enforce no Commandment on the Church to do the like (else by their example we are also to keep the jewish Sabbath) because examples have not the force of Laws, which all men ought to keep, but of Counsels only and persuasions, not amiss to be followed of them whose case is alike. Touching the preaching of the Gospel unto the world, it was necessary our Saviour should give his Apostles, not only authority to preach, but particular commandments and Instructions, touching every thing they were to preach, because their Preaching respected the doctrine of the Church, which is Catholic; and aught to be the same always, and over all the world: But touching the Governing of the Church, it was convenient he should give them authority, and charge to govern it, but particular instructions and prescript Rules were not so necessary, because it belonged but to the discipline of the Church; for which, either at all seasons, or in all parts of it, the same Rules of Government are not convenient. 1 The solemnity of the Lords day consisteth not by any Precept of theirs (that is the Apostles) but by their Example. 2 Or if it did as touching Sanctification by holy assemblies, yet not touching general Vacation from work, as in the old Sabbath. 3 Or if both were the Apostles Precepts, yet it followeth not they were God's Commandments: for although the Solemnity of the Sabbath had been enjoined the Apostles by God, to be translated to the Lords day; yet it doth not follow, that the old Commandment touching the Sabbath was by God's ordinance also translated to that day. For if the Lords day be charged with the same Commandment, precisely that the Sabbath was, so that there is no other change save of the day, then is it no less displeasant to the Lord, to do any light work on the Lord's day then on the Sabbath, as, to go out of our places, Exod. 16. To kindle fire, Exod. 35. To gather sticks, etc. And every one that transgresseth it, deserveth to dye, Exod. 31 14. 15. For God is the same, who gave all these charges touching the Sabbath. If therefore the Commandment be also the same, there is as much reason for the one, as for the other. Besides the Lord loveth not one day more than another, therefore if the duties belonging to both days be the very same, there was no reason to transfer 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. etc. Sol: 1. Warrant of Example it hath, that it may be done; warrant of Commandment it hath not, that it must be done. 2 There are 2 points in the celebration of that day, 1 Sanctification by public devotion in solemn assemblies, for which we have the Apostles Practise, but not Precept. 2 Vacation from work, for which we have 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, etc. Therefore the Church could not have dedicated another day. Sol: The argument is denied: because though these are good reasons for the Election of the day, why the Church should incline to make choice of that day before any other, yet not sufficient for obligation, to bind them to observe that, and exclude all other, for the Church notwithstanding these reasons, might have dedicated another day to that solemnity without breaking any Commandment of God. Ob: The Lord's day is instead of the Sabbath, and equivalent unto it, therefore the sin is equal in transgressing of either. Sol: It is instead of it, because it hath succeeded it; and is equivalent unto it, as touching the Use, being consecrated to the solemn 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 God's commandment; 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 man's redemption, being as excellent a work as rest from creation) but not equivalence of Authority in establishing of both; The like utility in observing of it, but not the like Necessity and obligation to observe it. Ob: Esay 66. 23. speaking of the renewed state of the Church by Christ, saith, That from month to month, & from Sabbath to Sabbath, all flesh should come to worship, etc. Therefore the Sabbath of Christians is established by divine voice. Sol: 1. He speaks not only of the Renewed state (by Grace) but of the Glorified state of the Church, as is manifest by the 22 and 24 verse. And that, of their worshipping from Sabbath to Sabbath, is not to be understood Literally, but Figuratively to note not so much the manner, and intermissions, as the everlasting continuance of that worship, by those seasons of worship (the new Moons and Sabbaths) that were familiar to the jews. 2 Or if it be understood of the Militant state of the church under grace, yet 1. it proves the Sabbath of Christians and the worship exercised on it, only to be foreseen, 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 only foreseen, but also preordained by the counsel of God, yet might that ordinance have effect, without divine commandment, by humane constitution. 3 Or if it imply a commandment of God touching the sabbatical worship of God, their doth it also of that monthly worship (in the New Moons) which is utterly abandoned in the church of God: both which together the Apostle doth reject. Col. 2. 16. There is a threefold Sabbath, 1 external, of the body from servile work. 2 Internal, of the soul from sin, from the guilt of sin, freed from damnation; from the Crime of sin freed from disobedience, by the merit and grace of Christ. 3 Eternal, from both labour and sin, and all the pains 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 Primitive Church, from hand to hand to us as a Tradition of the Apostles; namely by Tradition it is come to us, as their Practice, not as their Precept, and as to hold by virtue of their Example, not of their Commandment. 1 The Christians of the Primitive Church, were bound to keep a Sabbath to the Lord, because it is of the Moral law; 2 To keep the seventh day, they thought inconvenient, lest they should seem to yield obligation to the Ceremonial law. 3 Yet to keep one day in seven, the imitation of the like commandment given by God to the jews, directed them. And, 4, of them they elected the first day, in memorial of Christ's Resurrection from the dead. The prescription of one day in seven is but an Imitation of the like prescribed to the jews, not a divine commandment. I say, but the imitation of à divine Commandment. But yet the commandment that it imitateth, and whence it hath warrant and direction, being but ceremonial, the imitating Commandment cannot be Moral. QVAESTIO. Whether the Commandment touching Servants vacation from work in the Sabbath be given directly to themselves, or to their masters concerning them. Servant works are theirs, either Originally, Personally, that proceed from their own election and motion; or Ministerially, executively, that are performed by their labour, but enjoined by their Master's commission. The first are properly their own works, 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 laws of God dissolve not; the first therefore are their own sins, the second their Master's sins, Servants may be considered either Absolutely▪ as persons retaining some degree of liberty, and working freely, or Respectively, as servants obeying their Master's commandments, & working by virtue of such commandments. In the first they sin, in the second not. Works are either Of Labour, as the several trades, and states of men's lives, and vocations, by nature not evil; or Of Sin, which are evil by their natures, as to steal, etc. The first, servants may perform on the Sabbath without sin, by their master's commandment, not the second. Ob. The work done on the Sabbath is sin: the work is the servants, therefore the sin. Sol. 1 The work considered Materially; as touching the labour is the servants; for he performs it; but considered Formally, as touching the transgression of the law, is the masters, for to him the charge and commandment of his servants cessation from work was given, and he it is that imposeth the work. 2 The work considered Naturally is the servants that doth it. but Morally it is the Masters that commands him to do it, or else it would not be done: The servants in Act, the Masters in Imputation. Ob. If the servant ought to work by the Master's Commandment on the Sabbath, then either willingly, and so seems to sin against God in being willing to further the breach of God's commandment; or unwillingly, which seems not to agree with his duty towards his Master. Sol. 1 Willingly notes either The Propension and free election of will, or The Obedience & yielding of the wil In this last respect the servant ought to work willingly, because he oweth willing obedience to his Master touching labour, not so in the former. So that the work, which of his own absolute & primary will or election he would not do, yet he doth of a conditional and secundary will, as in respect of the condition of a servant, who is bound (touching matter of labour) to submit his own will to his Master's pleasure. Sol. 2 In work enjoined on the Sabbath, there is 1 The substance of the work, Labour. 2 The Quality of the work, sinfulness; as a transgression of God's law; of which, as the first is in Nature before the latter, so the readiness and obedience of a good Servants will, extends itself to the first, not to the latter, id est, as it is his master's Work, not his sin. Ob. The servants work on the Sabbath is the Master's sin, therefore if the servant consent to the work, he consents to the Master's sin. Sol: To that which is sin Materially, but not to it as it is sin Formerly; for it is considered either as the Execution of his Master's command, and so he consenteth; or as the transgression of God's Commandment, and so he consenteth not. So that he consents only to the work, Per se, to the sin Per Accidens, only as it is annexed to such a work. The Act then of the consent passeth only to the work, no farther, and yieldeth an approbation no further then to it, no way approving of the transgression, or sin annexed with it. As I may love a learned man, that is withal vicious; yet I love him for his learning, not for his vice; so the servant his Master's work, as it hath adjoined his Masters profit not his sin. Ob. Every one aught if he can, to prevent his neighbour's sin, not to lend his hand, or shoulder to the execution of it: But servants work on the Sabbath is the Master's sin; Ergo. Sol. The servant ought to prevent his Master's sin by lawful means, not by unlawful: Disobedience touching matter of labour is unlawful; and evil must not be done, for the good that may come of it. The servant therefore may advise or entreat his Master, but disobey he must not; Neither doth he in that case lend his hand to the work as it is his Master's sin, but as the performance of a servants duty, which is to labour for his Master's profit, when he shall be commanded by his Master. Ob. jer. 17. 21. 22. All judah and jerusalem are commanded on peril of their souls to bear no burden on the Sabbath, nor bring it in by the gates of jerusalem, nor out of their houses, nor to do any work, but to sanctify the Sabbath. Sol. 1. I answer first, the Commandment is given touching servants and cattle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed to your souls; what? the souls of your persons? no, for it is given to the Kings of judah amongst others, ver. 20. But Kings did not carry burdens; But to the souls under their charge, namely servants & cattle; for the servants are called in Scripture their Master's souls, as appears Gen: 12. 5, & 36. 6, yea the work that is immediately specified, viz. carrying of burdens (the peculiar work of servants and cattle) imports so much. 2 The Commandment is given touching them to the Kings and the inhabitants of jerusalem, not to the servants themselves; First, because that charge was given to them, to whose fathers the commandment of the Sabbath had been anciently given vers. 22. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the citizens of jerusalem, for the jews had no word to signify a citizen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but those were the natural Israelites, whereas their servants were for the most part strangers. Secondly, because the charge is given to them out of whose houses burdens were forbidden to be carried vers. 22. but those were the Citizens or owners, not servants. Thirdly, because the charge was given to them of whom it is said, They would not hear nor obey, but made their necks stiff. vers. 23. which cannot be understood of servants; for would not they have been glad of one days rest, after a whole week's toil? or had they rather undergo continual toil and pain to break God's commandments, then take their ease to keep it and please God? Fourthly, The Commandment itself, Carry no burdens, neither do any work in the Sabbath, that is, let none be carried, doth import as much. For although the work touching the Execution of it, were the work of their servants, and cattle; yet it is the Masters and owners by a just imputation, because done by their commandment: and the servants & cattle are but their Instruments merely under their dominion and appointment. So that in God's estimation, They are reckoned to carry those burdens, which by their Commandments are carried. The Commandment is not given to servants as servants, that is, touching works commanded them by their Masters, 1 Because it is given to them, to whom this speech is directed. Thy servant shall do no work, but that is the Master. Exod. 20. 10. 2 Because the rest of servants was one special end of that Commandment, on the seaventh day thou shalt rest, that the son 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 commandment is not the matter of the commandment, therefore servants are not commanded to rest. 3 It is given to them who are willed to remember that themselves were servants in the Land of Egypt, and that the Lord had delivered them from it, Deut. 5. 15. but those were free men, not servants, Ergo, 4. Because given to them who had power to keep it without the transgression of the Law of Nations (which the Laws of God dissolve not) But servants have not that power (being merely (touching labour) at their Master's disposition, and his Instruments: contrary, the Masters had that power both for themselves, and their servants. 5 Because it was more agreeable to reason, to give it to them who had more power, by reason of their government, and were like to have more care of God's Commandments, by reason of their discretion, and age. But both these belonged to the Masters rather than 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 Master's Commandment, but the Masters themselves. Ob: Servants working on the Sabbath at their Master's command is scandalous, and giveth the Godly occasion of offence. Sol. offence is either Active, whereby people are occasioned to offend, that is, to sin. Or Passive, whereat they are offended that is, displeased. The first it gives not at all; the latter it gives, but by occasion of their frailty and ignorance that are offended, for although the godly may be justly offended with such works done, yet not justly in relation to the poor servant, that unwillingly executes them, but the sinful Master that commands them. Again, scandal properly taken for Ac tive scandal, or scandal given, is nothing else but an exemplary sin; and therefore implieth Materially, sin, that is, offence against God; and Formally, Example, whereby others are occasioned to fall into sin, that is, sin against our neighbour; but improperly taken for Passive scandal, or scandal (as they call it) taken; is, when that which in itself is no sin, becometh to any other, through the error or frailty of the observer (who judgeth not aright) an occasion of some sin. And of this latter sort of scandals only, are servants works done on the Sabbath by their Master's commandment, which nevertheless in relation to their Masters, are full and proper scandals. Ob: The servant ought not to obey his Master commanding the transgression of God's commandments; but when he commands him to work on the Sabbath he doth so, Ergo, Sol: It is a transgression of God's commandment 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 work 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 work 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 Master's commandment, 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 unto, if it be exacted. So that the servant can neither reject his Master's commandment justly (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 Master's grant and consent) nor wisely; seeing in rejecting, he incurreth his Master's displeasure & punishment; and in obeying he committeth no sin. Ob: Rest is given to servants by that Commandment. Exod. 23. 12. Deut. 5. therefore they may justly challenge it, and consequently they may justly refuse work. Sol: Rest is given to servants not Immediately, by any grant made directly to themselves, but Mediately by commandment given to their Masters, not to set them to work: so that they are to expect it by their Master's leave and allowance, and not to be their own carvers: Wherein although the Master's sin against God▪ in not performing that deed of mercy towards their servants, which God commanded them to perform; yet is not the servant thereby loosed from his obligation of servile obedience; much less ought he to make himself his Master's judge in pronouncing of his own liberty, but if he may challenge it, it must be by lawful course, as by complaint unto them, to whom the oversight of laws belong, who yet cannot justly free him from his Master's service that day directly by with drawing his obedience, but only by restraining (by some enforcement if commandment will not serve) his Master from commanding. 2 Although they may justly challenge the rest and liberty, intended for them in that commandment, yet doth it not follow, that if they challenge it not, they thereby incur sin; for they may do it, but they are not bound to do it, for intended it was for a favour towards them, to comfort them, not for an obligation, to bind or entangle them, as it must have proved, if they had been commanded to disobey their Masters, exacting their labour; namely, by provoking their Master's heavy displeasure against them. FINIS.