The Doctrine of the Sabbath Vindicated, Chapter 17
CHAP. 17. Breerwood. Pag. 28, 29, 30.
BVt there is another objection, for admit the ſervants, worke upon the Sabaoth be the Maſters ſinne, that impoſeth it. Is it not ſinne to give conſent and furtherance to another mans ſinne? But this ſervants doe when they execute their Maſters commandements, and conſequently it is unlawfull ſo to yeeld; lawfull therefore it is to reſiſt and reject ſuch commandement. I anſwer, firſt touching the point of conſenting, that in ſuch a worke is to be conſidered the ſubſtance and the quality, that is the worke it ſelfe and the ſinfulneſſe of it, ſervants may conſent to it, as it is their maſters worke, not as it is their Maſters ſinne, for except theſe things be diſtinguiſhed, God himſelfe can no more avoide the calumniation of being the author, than poore ſervants of being the miniſters of ſinne; for that God concurreth with every man to every action whatſoever, as touching the ſubſtance of the action, is out of all queſtion, ſeeing both all power whence actions iſſue, are derived from him, and that no power can proceede into act without his preſent aſſiſtance and operation, but yet to the crime, the faultineſſe, the inordination, the unlawfullneſſe of the action (wherein the nature of ſinne doth for malice conſiſt) hee concurreth not. But it wholly proceedeth from the infection of the concupiſcence, wherewith the faculties of the ſoule are originally defiled, the actions themſelves iſſuing from the powers, and the ſinfulneſſe of the actions from the ſinfulneſſe of the powers, like corrupt ſtreames flowing from filthier ſprings. It is not therefore every concurrence of the ſervants with the Maſter to a ſinfull action, which cauſeth the ſtaine, and imputation of ſin upon the ſervant: as when he conſenteth and concurreth only to the action, not to the ſinne: namely, likes and approves it, as his maſters worke, yet utterly diſlikes it as it is his maſters tranſgreſſion, likes of the worke for the obligation of obedience, wherein (touching worke) he ſtandeth to ſerve his Maſter, and yet diſlikes of the ſinne, for the great obligation wherin every one ſtandeth toward the honour of God. But yet (to anſwer ſecondly, to the point of reſiſting) the ſervant ought not for any diſlike or deteſtation of the annexed ſinne, to reſiſt or reject his maſters commandement touching the worke: for in obeying hee is at moſt but the miniſter of another mans ſinne (and that as they ſay per accidens, namely, as it is annexed to ſuch a worke) but in reſiſting hee is directly the author of his owne ſinne, by withdrawing his obedience about bodily ſervice frompage missing I ſay, for the maſter doth not ſinne onelyonly in commanding his ſervant to worke, but in working him, and ſo bringing his command into execution; which thing the ſervant knowing to be unlawfull, muſt (that he may not partake therein) not onelyonly, not touch it with one of his fingers, but alſo perſwade the contrary and modeſtly rebuke it. Again, hee ought to attend on holy workes, which directly will hinder that unlawfull worke, and to theſe is he bound as Gods ſervant that day. Thirdly, by approving; and this the ſervant doth really, by his worke, and by his example.
Your ſecond ſolution is found by this that hath been ſet downe, to be vaine and frivolous, the ſervant muſt refuſe to ſinne in any kinde. And his refuſall in this kinde is not againſt the Law of nations as we have heretofore ſhewed, nor againſt his owne covenant, for his covenant (though without limitations expreſſed) doth not exempt him from the ſervice of his Prince and Country, the Prince may preſſe him to the warres, much leſſe from the ſervice of his God, when his Lord and Saviour preſſeth him to his warres; as he doth in the day of aſſembling his army in holy beauty. It is therefore wicked and injurious to God, man, nations, lawes and covenants, that you ſay, that the Servant ſtandeth bound to his maſter in all bodily ſervice, without any exception of the Sabbath more than other dayes. Your phraſe you uſe of the Servants reſisting, is your owne; we teach the ſervant may refuſe and muſt, all ſuch workes which God hath forbidden to be done that day; but not reſiſt, no, hee muſt acknowledge his maſters authority, though not obey his unlawfull commands, and be ſo farre from reſiſting, that he muſt ſuffer patiently the hard uſage of an evill maſter, and endure ſtripes rather than offend God, in all, committing his cauſe to him that judgeth righteouſly.
And for the ſervants more full direction in this thing, one caſe of Conſcience I would here briefely decide, which is this, what workes may ſervants doe on the Sabbath, and in what are they under their maſters command and bound to obey them? Anſw. To conceive hereof plainely: There are foure ſorts of workes lawfull on the Sabbath: Firſt, workes of holineſſe. Secondly, workes of mercy. Thirdly, workes that are in their nature ſervile, yet doe directly reſpect the preſent worſhip of God; as out travell to the places of Gods worſhip: for theſe workes become now holy workes, and are not ours but Gods workes. Fourthly, workes of common honeſty, that is, workes that make to the comely, decent and orderly performance of Gods worſhip, and our carriage and behaviour therein. Such are the tolling of a bell for the calling of the Aſſembly, the comely and modeſt dreſſe of the body, provided that it be not vaine, curious, nor aske much time, but be thruſt into the narroweſt roome that may bee. The ſpreading of our Table, ſo that ſtate be not taken up, and all things bee prepared before as much as may bee, with the like. By workes of mercy, I meane, not onelyonly the neceſſarie labours in the helpe of the ſicke, and of women in travell, and of beaſts out of a pit, with the like; but alſo all thoſe that are called workes of neceſſity, which I rather call workes of mercy, becauſe they are therefore neceſſary, as they tend to the preſervation of things, not from feared or ſuſpected, but eminent and imminent and preſent danger; and the worke it ſelfe muſt be done in mercy, not in covetouſneſſe or other reſpects. Now of this ſort are theſe workes, labour in proviſion of convenient foode, tendance of cattell, fight for defence of our country being aſſailed, riding of poſtes on the affaires of the ſtate in cauſes of preſent and imminent danger.
In all theſe the maſter hath power to command, and ſo hath the ſuperiour over him that is under his charge, and the ſervant is bound to obey. The maſter may command him the workes of mercy, and the workes ſervile, that directly looke to the worſhip of God, or to goe with him to the Sermon though many miles off (if it cannot bee had neerer hand) and as the maſter may take his horſe and ride thither, his ſervant going on foote, ſo may hee command his ſervant for this purpoſe to ſaddle his horſe, as in 2 King. 4. 22, 23. The queſtion of the Shunamites husband ſheweth, who to his wife deſiring one of the Aſſes to bee made ready, and a ſervant to be ſent her, that ſhe might go to the man of God, ſaith on this wiſe, Wherefore wilt thougo to him to day? it is neither now moone nor Sabbath. It was then their cuſtome ſo to doe on the Sabbath and new moone. In like manner, the maſter may injoyne the ſervant ſuch workes as tend to neceſſary proviſion of foode, and tending of children in the family, &c.
Yet here againe ſome things ſeeme to fight with the ſanctification of the day: Firſt, if the maſter ſhall ſtrictly ſtand upon his ſtate and diſtance, for if the familie-neceſſities in reſpect of young children ſhould neceſſarily require the preſence of ſome conſtantly at home, the maſter may not keepe his ſervant hereby conſtantly from the publike worſhip, but rather ſometimes change turnes with him. Much leſſe may he deſire ſuch unneceſſary ſuperfluities as may cauſe abſence from the Aſſemblies: for this is to feede thy carcaſe on the life blood of the ſoules of thy ſervants. Deale in all plaineneſſe of heart, and know thou haſt to deale with God. The ſervant muſt be ſure the worke is unlawfull before he offer to withdraw his obedience, but thou maiſt ſinne in that worke in which thy ſervant ſinneth not, becauſe thou art bound to ſearch more into the nature of thy neceſſities.
Secondly, if the maſter ſet not his buſineſſe in ſo wiſe and diſcreet an order, that without all unneceſſary hinderances hee and all his houſhold may ſanctifie the day and keepe it holy.
Thirdly, if the maſter remember not that he is a God, and that both by communication of name and power, to provide for and ſee to the ſervants and his houſholds reſt, and therein reſpect that mercy which God would have ſhewen to ſervants, yea, to cattell on that day.