Thou shalt doe noe worke, thou nor thy Sonne &c.

Thou] is not taken generally as in the other commandements, (where no difference of persons is specified) but Limitedly, as signifying the Father, Master, Owner, Freeman, namely that either hath the power to dispose of others, or at least the liberty to dispose of himselfe.

1 Because Thou is either taken in the same sense in the first place, and in the latter, or otherwise, if otherwise, there is Aequivocation committed in the very next words; If in the same sense, therefore Limitedly, as in distinction of Children and Servants, that is, Parents, Masters &c. for so it is taken in the latter place.

2 Because either the negatiue coniunction (nor) excludeth nothing that was not implyed in the word (Thou) and then it was added superfluously of children, servants, &c: or if it exclude those that are not implyed in the word (Thou) then is it cleere that the word (Thou) containeth not children, servants, &c.

Fathers, Masters, Freemen, are considered either Personally, as particular men; so the first clause belongs to them, Thou shalt doe no worke &c. or Relatiuely, as governours of their housholds▪ so the second clause, Thou nor thy Sonne &c. as if he had said, neither shalt thou doe worke on the Sabbath day, neither shalt thou suffer them that are vnder thy government to doe any.

The word (Thou) importeth every Freeman, or every man as farre as he is free, and hath power to keepe it, or to dispose of himselfe. For some are free simply, who by their condition are so; others Limitedly, as servants may be by their Masters permission; namely, so farre as the disposition of themselues, or their owne actions is allowed them. In which case only Servants come vnder the obligation of the commandement, but yet that is not as servants, but as in some sort free, namely as they are primary authors themselues of their owne workes, and not as Ministers of their Masters worke.

The Sabbath is called Holy, not Formally, for any peculiar inherent holinesse it hath aboue other dayes, but Finally, because it was ordayned and consecrated to holy exercises in the service of God.

The comandement is partly Morall, Remember to sanctify the Sabbath Ceremoniall: The 7th day is the Sabbath.

The sanctification then of the Sabbath is Morall, but the limitation of it to the seaventh day is Ceremoniall.

The commandement of sanctifying the Sabbath was not giuen from the beginning, as it seemeth,

1 Because there was no remembrance that it was obserued by any of the ancient Patriarks.

2 Because where it is giuen to Moses Exod. 16. it is spoken of as a new thinge, as the rulers comming, and report to Moses vers. 22. and Moses answere to them vers. 23. doe plainely declare; namely that the morrow was the Rest of the holy Sabbath to the Lord, whereof they could not haue beene ignorant, if it had beene vsuall before.

3 Because, it is said to be giuen to the Israelites Exod. 16. 19. to be a signe betweene God and them Exod. 31. 13. Ezech. 20. 12. but it was not a signe to the Israelites more then to other Nations, if it had beene giuen from the beginning to Adam and his posterity.

4 Because, in the beginning there was no occasion in mens labour, to draw them away from the contemplation and worship of God, but that every day might be a Sabbath, for the state of innocency admitted neither one nor other, but man of himselfe was most prone to the honour of God.

Ob. God sanctified the seaventh day presently after the Creation, Gen. 2. 3. Ergo

Sol. 1 God sanctified it himselfe by resting in himselfe, and producing no more creatures; but he commanded not Adam to sanctifie it: for where it is said that God sanctified the seaventh day, because in it he rested from all his workes; that (because) seemes not so much to note the occasion why hee sanctified it, as the formall cause or condition of the sanctification, which consisted in the rest of God in himselfe, ceasing to worke more in the Creation of things.

Sol. 2 Or if it note the occasion (which I rather thinke) yet it designeth not the time of the sanctification; so that although it be said that God sanctified the seaventh day, because he rested in it from the Creation (which Moses there fitly obserues, because he writes there of that rest of God) yet it followeth not that he sanctified it then, when hee rested, but that for that reason hee sanctified that day rather then any other, when he gaue the commandement touching the Sabbath in time of the Law.

Sol. 3 Or else hee sanctified it from the beginning by destination to sanctifie, ordayning that to be the day which in the Law he would sanctify; But not by Actuall explication, to sanctifie or command.

In it thou shalt doe no worke.

Namely, of thy election when thou maist abstaine, or, 2ly. Thou shalt not doe thine owne worke; But yet a servant out of obedience to his master, as a servant, might if he were commanded: neither is that excluded by the commandement; for whereas in licensing or commanding the 6. dayes worke he vseth both words 〈 in non-Latin alphabet 〉 whereof 〈 in non-Latin alphabet 〉 importeth to worke and labour as a servant, or to serue, & 〈 in non-Latin alphabet 〉 to worke simply without any implication of service; In commanding the seaventh dayes rest, he saith not (in opposition to the first) 〈 in non-Latin alphabet 〉 thou shalt not worke as a servant, but only in opposition to the second 〈 in non-Latin alphabet 〉 But had God intended to exclude servants obedience to their Masters, touching workes on the Sabbath day, as well as workes that are freely done, he would haue added 〈 in non-Latin alphabet 〉 aswell as 〈 in non-Latin alphabet 〉 having vsed both in licensing of the 6 dayes worke.

And if it be answered that one is implyed in the other, then to expresse both was superfluous in the former place.

Thou shalt doe no worke] that is, thine owne, that is referred to thine owne end, for first, they are forbidden to doe that worke on the Sabbath, which they were licensed to doe on the six dayes: but that was their owne worke 〈 in non-Latin alphabet 〉 Exod. 20. 9. Opus tuum.

2 The declaration of Esay. 58. 13. importeth it plainely; If thou turne from doing thine owne will &c. not doing thine owne workes. And of the Apostle Heb. 4. 10. for he that is entred into his Sabbath, hath ceased from his owne workes, as God did from his. But those only (in Gods esteeme) are a mans owne workes that proceed from his owne will; which he chooseth to doe, and whereof he is the Author: which he doth for his owne sake and satisfaction; not those which he doth as the Minister of another, to whose commandement and inforcement hee is subject. They are not therefore the workes of a servant as a servant, but the workes hee doth freely of himselfe that are there forbidden.

Q. Whether works of labour, or also sinnes be forbidden by the commandement of the Sabbath.

A Both, namely, workes of labour, as it is a day of vacation; and workes of sinne, as it is a day of sanctification; for that day being specially dedicated to holynesse, proclaimeth sinnes committed on it to be specially sinfull, because besides the transgression of other commandements, which they naturally import, they imply also the transgression of this Commandement, touching the speciall sanctifying of the Sabbath day. So that although the act or labour, or work it selfe be but one, as to kill, to steale, &c. yet the guilt is twofold when it is done on the Sabbath.

The seauenth day is the Sabbath of the Lord thy God, &c.

1 Either because it was the memoriall of his rest after the Creation.

2 Or because it was the day of mans vacation. commanded by him.

3 Or because it was to bee dedicated to his worship and service, and not as the six daies to bee imployed in ordinary worke.

Thou nor thy sonne, nor thy daughter, &c.

In the severall mention of every one with the Pronoune (Thy) it is manifest that relation is still had to (Thou) mentioned in the first place, and therefore the Commandement was giuen to him, to whom all these belonged.

Nor the stranger that is within thy gates, &c.

Strangers to the Israelites were either in respect of their Of-spring only, but not of religion, as Proselites, that had receaued the seale of the Couenant, Circumcision, and these stood meerely in the same obligation with the Israelites: or in respect of Religion also, which were amongst them on any occasion of outward affayres; which were by the Magistrate to be restrained; not because the Commandement belonged to them directly, but obliquely only, and in relation to the Israelites, to whom strangers worke on the Sabbath might giue occasion, or example to offend.

The worke of a servant, as an absolute person; namely his free and electiue workes, are forbidden himselfe in the first clause (Thou shalt doe no worke) But his workes as he is a relatiue person, namely a servant, that is, his imposed workes, which he doth not of his owne will, but by reason of his subjection to his Master, are forbidden his Master, not him selfe, in the latter clause (Nor thy Servant.)

The former clause then (Thou shalt doe no work) is to bee vnderstood of absolute and free doing, wherein the doers worke according to their owne pleasure, not of respectiue, & enforced doing, where there is mingled some passiuenesse with the doing, as when in respect of their servile subjection to their Masters, and feare of their displeasure and punishment, seruants are made to doe those workes, which of their owne will, they would gladly leaue vndone. It is therefore to bee vnderstood of Electiue, and not of Coactiue workes.

To obserue one day of seauen, for the Sabbath, is not of the Morall Law.

1 Because that part of the Commandement whereby the Sabbath is limited to the seuenth day, is confessed to be ceremoniall.

2 Because the Number, one of seauen, and Order, the last of seauen, are not otherwise specified in the Commandement then in the very same word (the seauenth day) therefore both are either Morall, or both Ceremoniall.

3 Because although some of the Ancient haue affirmed that one of 7 is to bee kept holy vnto the Lord, yet none of them (perhaps older then an hundred yeares) haue said it to be Gods Morall Law.

The Commandement forbiddeth Litterally, servile workes of the body Labours. Mystically, servile workes of the soule-Sinnes: and so is St 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 Cō mandement 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,Gen. 3. 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 7th, 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 non-Latin alphabet 〉 ) 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 that being able, and needing, yet will not worke, let him not eat; that is, at the charge of others, for as touching their owne, the Apostle would not interdict them: for is it not just that a man should sustaine himselfe of his owne▪ or had the Apostles rather a man should perish of famine, then be releived of his owne?

Six dayes shalt thou labour] If it had intended a Precept, not a Permission, it had beene crossed by Gods own Commandements of refraining all servile workes in sundry of their Anniversary feasts, which of necessitie must often fall on some of the six dayes. And which is more absurd, Gods morall Commandement (for such the same men acknowledge it to be) should be crossed by his Ceremoniall Praecepts.

The Lords day of what Institution.

Christ gaue no such commandement to his Apostles, for neither is any remembrance found of it in the histories of his life and doctrine, the Gospells; nor record of any such Commandement in the writings of the Apostles giuen or to bee giuen 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 Commandement be not mentioned.

1 An vncertaintie is affirmed which cannot bee proued, and Christ belied for any thing that appeareth.

2 A doore for the authority of vnwritten Traditions is opened which will be ill endured.

3 The Apostles are secretly accused for concealing Christs Commandement from the Church.

For I demand whether the commandement was giuen 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 bee knowne to be a Law, for how can that Law binde the consciences as the Law of God, which is not declared to be the Law and will of God? If it was giuen the Apostles to that end, then they sinned grieuously in concealing that Commandement of Christ from the Church, which he delivered them to be declared to the Church. Neither were it enough to be declared by speech onely (which yet cannot be proued) but they should haue committed it to writing, being of the importance it was, & seeing it concerned not onely the Church then being, but the whole Church that should bee to the worlds end: whereof their writings were to be directions, but their speech not so.

The Lords day seemes to bee celebrated in the Church rather by Imitation of the Apostles, then their Constitution; for we finde their example for holy assemblies on that day, but Commandement of theirs giuen to the Church for celebrating that day, we finde none.

Ob: The Sabbath is an everlasting couenant, Exod. 31. 16. But the old Sabbath was to cease in our Saviours 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 eternall rest of the Elect with God, after the finishing of their labours in the world, wherof the Apostle discourseth in the 4th to the Hebr: but not so in respect of the signe. 2. Everlasting is taken either Absolutely, that hath no end at all. Limitedly, that hath no certaine end prefixed, or knowne period appointed for the continuance, although in nature or divine ordinance it hath a determined period. The first the Iewes call (as Burg: notes) 〈 in non-Latin alphabet 〉 ever and ever; The second 〈 in non-Latin alphabet 〉 onely, as in this place: So that the Sabbath is said to be everlasting, no otherwise then Circumcision is called Gen. 17. 13. and the Aaronicall priesthood, Exod. 28. 43. & 29. 9. that is, not simply so, during all eternity, or all time, but respectiuely, 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 Gods ordinance and appointment, that the Apostles should ordaine that day to be obserued in the Church: therefore it is by divine ordinance. Sol. Gods ordinance is either Secret, namely, the ordinance of his Counsell or Providence, in which sense the administration of all things is performed by his ordinance. Revealed, namely the ordinance of his Commandement, declaring such and such things, to be his will. So the Institution of the Lords day is not his ordinance. Hee ordained indeed by his secret decree (voluntate beneplaciti) that it should be established insteed of the Sabbath; but hee ordained it not by his owne manifest decree, that is, his Commandement (voluntate signi, or revealed will) that hee would haue it so.

The Commandement of the Lords day, may be tearmed divine diverse waies.

1 Either because the Apostles established it, being enlightned, and inspired by the holy Ghost to ordaine it.

2 Or because they had receiued the authority from God, whereby they were enabled or warranted to doe it.

3 Or because it was dedicated or ordained to divine vse, namely the solemne 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 diuine, but (at most) Apostolicall.

Ius divinum, may bee interpreted either. Divine ordinance, in which respect, those things only which are instituted by God himselfe are tearmed to be Iure divino. Divine right; in which respect those things that belong to the worship of God although the ordinance or Commandement whereby they are exacted be humane, may be tearmed to be Iure divino.

So that things consist Iure divino, either Originally or Materially. Originally that proceede from divine Institution and haue 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 zeale of Gods glory. And in the second sense, the Lords day is iustly tearmed to be Iure 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 Lawes, (that is) the worship considered in it selfe is de iure divino; but the Annexion of it to that day rather then any other, is but de iure humano, as being meerely ceremoniall.

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 Personall, but by delegate divine authority (that is) not prescribed personally and immediatly by God himselfe, but only by vertue 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 commandement, it is not de iure divino.

To entitle a Commandement divine is required, 1 First that the Authoritie be divine whereby it is ordained.

2 That the Author himselfe that ordaineth it, be so also: that is, that both the power whereby, and the Person that doth immediatly establish it, be divine: which divine authority is confessed to be in the Apostolique Constitutions, but the immediate Authors are denyed to be divine. Now as all other events and Actions receiue their denomination from their immediate not remote causes, as to bee tearmed Necessary or Contingent, Naturall or Violent, Divine or humane: so the constitutions of the Apostles, although they proceede originally from the instinct and inspiration of the Holy Ghost, Gods spirit; yet proceeding immediatly from the institution of the Apostles themselues, which deliuered them to the Church in forme of Commandements, they are to be termed humane constitutions, and not properly divine.

Lawes 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 bee said to be established by him.

Ob. The decrees of the Apostles deliuered to the Church proceed from the Holy Ghost, therefore, they are divine.

Sol. They proceede from the Holy Ghost occasionally and mediatly, as disposing the mindes of the Apostles to exact them for the good of the Church; But Immediatly and Actually from the Apostles. Or else, from the Holy Ghost by way of inspiration but not by way of Iniunction or Commandement. I say by way of Inspiration, from the Holy Ghost illuminating the vnderstanding of the Apostles to perceiue that such a decree would be good for the Church: but not by way of Injunction as charging them to impose such a Commandement vpon the Church. So that here was direction only without obligation, the Holy Ghost assisting but not appointing; and therefore no divine Commandement. For the establishing of the commandement will no more proue a divine Action because the Apostles receiued the light whereby they established it from the Holy Ghost: then the sight of the eye an heavenly action, because it receiueth the light whereby it sees from the sunne.

The Precept of the Lords day was instilled and inspired into the mindes of the Apostles as a thing expedient and worthy to bee commanded, but not as a commandement, or that ought of duty or necessity to be commanded.

The decree of the Lords day is of God, or the spirit of God dispositiuely or directiuely, enlightning the vnderstanding of the Apostles & Church to see that it was expedient and profitable for the Church, but not Immediatly or Imperatiuely, by way of Mandate or obligation, as charging the Church to doe it, as in Act. 13. 2. Separate mee Barnabas and Saul for the worke to which I haue called them. So that as it proceedes from the Holy Ghost, it is no commandement, but as from the Apostles and Church it selfe: As when I giue a man light whereby he may see his way, or else advise him to take that way, I doe not therefore impose any Commandement on him to proceede that way.

The Precept of the Lords day, being indeed but an Ecclesiasticall or Apostolicall constitution, may notwithstanding be tearmed divine.

1 Originally; because the Authority whereby the Apostles established it was receiued from God.

2 Because it was destinated to the worshippe of God: Obiectiuely.

3 Materially; because it is of things belonging to divine not humane affaires.

4 Exemplarily, because it was ordained by Analogie or Imitation of the Sabbath, which in the old Law was commanded by God himselfe.

Ob: The celebration of the Lords day was deduced by the Church from the Commandement 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 deriued from it only by Imitation or Analogie, or by way of Example, as from a patterne; and yet that derivation was not caused by divine ordinance (for there is no Commandement of God to imitate that patterne) but by humane discourse, reasoning, that it is convenient, that in the new Law one day of seauen be reserued for God, because God himselfe so commanded in the old. And that day should be the first of the seauen, because it was the day of Christs resurrection, the New Law-giuer; or the day wherein God beganne to create the world: or the day wherein the holy Ghost descended visibly from heauen vpon the Church.

Ob: By Christs Lawes we are bound to heare his Apostles & obey them as himselfe, He that heareth you heareth me: Luc. 10. 16. As my Father sent me, so send I you, &c. Ioh. 20. 21. Therefore he that transgresseth the Apostles Commandement, doth also transgresse the Commandement of Christ.

Sol: 1. The trangression of the Apostles Commandement, is also a transgression of Christs, not Formally and Directly, but Consequently, and Concomitantly, because hee hath charged to obey his Apostles, which proueth not the Apostles decrees to be divine Commandements, but being humane Commandements, to be warranted and approued by divine authority.

2 The Apostles constitutions may bee tearmed divine Commandements, 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 wee are by Christs Commandement charged and bound to obey them.

So that (He that heareth you heareth me, &c.) is not to be vnderstood properly, as of the Personall or Identicall hearing of Christ, but Analogically as of Christs interpretation or estimation, of that obedience or disobedience to his Apostles as performed to himselfe, and of their despising, as if himselfe were despised, because the honour or dishonour of the Embassadour redoundeth to him that sent him, as in Mat. 25. 40. What yee haue done to the least of these, yee haue done it to me, that is, in mine acceptance and estimation. So that these and the like speeches are to be vnderstood as of Analogie, not of Identity.

As my Father sent me, so]

So, in the generall manner, that is, Immediatly from my side, as I was sent immediatly from my Father: or, So, namely in some proportion, and resemblance, not in equalitie: for the Father sent his sonne in whom was the fulnesse of power. (All power is giuen to me, &c. Mat. 28. 18) But the sonne sent his servants to whom was granted a certaine measure of the spirit, and some participation of power: yet in some manner and resemblance so; as namely,

1 To the same generall end, as to reconcile men to God, and to preach the Gospell, Goe teach all nations, &c.

2 Furnisht with the same power and graces of the spirit (but nothing in the same measure) of binding and loosing sinnes, of doing miracles for the confirmation of the truth.

The Apostles are considered two waies either as

1 Apostles, that is, Messengers of Christ to preach the Gospell, and the things belonging thereto: that is, the Articles of faith, the Sacraments of Grace, & the fundamentall rules of holy life, that is, the precepts of Gods Morall Law: In which respect, all that proceeded from them was De iure Divino; they being but the proclaymers, or messengers to declare Gods will vnto men: for in this respect they receaued not only authority to teach, Mat. 28. 19. Goe and teach all, &c. but also the particular points which they were to teach, vers. 20.

2 Governours of the Church which they had gotten to Christ by appointing, and setting downe of Canons, and convenient rules for the good ordering, and discipline of the Church: in which respect they receaued authority from Christ indeed; but particular commandement touching the Rules, & Lawes, which they were to ordaine, they receaued not, seeing they no where declare, or signifie such Canons, or Commandements to haue beene prescribed by Christ to the Church, or giuen themselues for that purpose, but deliuer them as their owne ordinances: Such as are Not to ordaine a Presbyter or Bishop that had two wiues, Tit. 1. 6. & 1. Tim 3. 2. and so Deacons, viz. and so widowes the wiues of one husband, 1. Tim. 5. 9. The ordinance of seaven Deacons in the Church, Act. 6. 3. To make collections for the poore, on the first day of the weeke. 1. Cor. 16. 2. To salute each other with an holy kisse, Rom. 16. 16. That a woman should pray in the Church covered, 1. Cor. 11. To annoint the sicke with oyle, Ia. 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 widowes vnder 60 yeares old, which were after receaved by the Church at 50. Novel: 6. Canon: 6. after that at 40. Concil: Chalced: Canon. 15. 3. abstaining from things strangled, &c.

2 Because the Apostles themselues intimate sometimes so much. As, I speake this by permission, not by Commandement. 1. Cor. 7. 6. To the rest, I speake, not the Lord, 1. Cor. 7. 12. Other things I will order, &c. 1. Cor. 11. 34. Extreame vnction (as it is tearmed) was an Apostolique Commandement, Iam. 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 Commandements? Not the Authority, because all the power, & authority of Princes, is likewise from God: Rom. 13. yet their decrees are no divine commandements. And secondly, because Gods Commandements, are declarations of Gods pleasure, what he would haue done; therefore imparting of Authority to giue commandements, without specifying what he would haue commanded, is not sufficient to make them Gods commandements. Not the inspiration of the Holy Ghost, being but by Illumination, or suggestion; 1 Because all the good workes 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 commandements, it followeth that so many divine Commandements are given to men, as good workes, or wordes, or thoughts proceed from them▪ And withall that infinitely more Commandements are imposed by God, to good, them to wicked men.

4 Because Christ gaue not the Apostles alone that power of ordayning Lawes in the Church, as for themselues Personally, but to the Church, in whose name, as being the first Governours of it, they receiued it: for else it should follow, that now the Church, since the Apostles times, is destitute of power to make lawes: and consequently, that all the Lawes brought into the Church by generall Counsells are vniust, because established without lawfull Authority, and that many mischiefes of heresies, and schismes, may befall the Church, which she hath no power, or meanes to helpe. If therefore that Authority of ordaining Lawes was giuen by God to the Church (in whose behalfe the Apostles receiued it) it followeth that if the Apostles decrees be divine Commmandements, because they receiued that power from God, that all the ordinances of the Church, by the same reason are divine Commandements.

5 Because if the Law of obseruing the Lords day be a divine Commandement, then it is so, either because it proceeded from God immediatly, without the intervention of man (which must bee shewed out of the word of God) or else if it be to be reputed a divine Commandement because it proceeded from God Mediatly, then all humane Lawes, that are good and just, are also divine comandements. By me Kings raigne and Princes, &c. Prov. 8. 15.

6 Because if the constitutions of the Apostles, deliuered to the Church, had beene Gods Commandements imposed on the Church by them (as the judiciall and ceremoniall precepts of the old Lawe were by Moses) then would they haue signified withall to the Church, that they had beene Gods owne commandements, whereof they were but the Messengers, or reporters (as Moses and the Prophets vse was Thus saith the Lord) for otherwise they should wrong both the Church, who would haue receiued them with the more reverence, knowing them to be Gods owne commandements, and not the Apostles; and also God himselfe, by not declaring them to the Church, to bee Gods owne commandements, which God had given as his commandements 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 Gods 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 Commandement, yet hath it so only in relation to them, to whom it is a revelation, not to others, except it appeare to them that such was Gods revelation. For I aske, whether by that Revelation, God commanded the Apostles to ordaine such a Precept in the Church touching that day? Or whether by it hee commanded the Church, but revealed it to the Apostles, that they should publish it as his commandement to the church? If the first; it follloweth, that although that commandement 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 owne name: But if that Revelation was made to the Apostles, not to the intent they should be ordainers or Authors of such a commandement in the church, but that they should be publishers of that commandement to the church, which God had for that purpose revealed to them in his name; then did the Apostles sinne 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 commandement of God, which was not promulgated in his name, & as his commandement; therefore there was no such revelation made to the Apostles, especially seeing neither in the Apostles writings, nor in those Fathers that liued with the the Apostles, or neerest their time, or any other of all Antiquity, there is any remembrance found of any such Revelation or commandement.

That which the Apostle saith 1. Cor. 7. 12. (to the rest speake I, not the Lord) he spake either without the Inspiration of the Holy Ghost, and then it is manifest, that all Apostolique ordinances are not divine commandements; or if by the Inspiration of the Holy Ghost, then it followeth that these inspirations are not the Lords commandements.

Ob. The Apostles were the instruments, and oracles of the Holy Ghost, because he taught them all things Ioh. 14. 26. he lead them into all truth Ioh: 16. 13. It was he that spake in them Mat. 10. 20. Marc: 13. 11. Therefore their decrees are the commandements of the Holy Ghost.

Sol. The Consequence is denied, for teaching is a passible act of the vnderstanding, whereby it is enlightned to see the truth; but commanding is an actiue operation of the will, whereby it obligeth them to whom the commandements doe belong. So that (to teach them all things) is, to enlighten their vnderstanding in all things; neither all things absolutely (for then should they be omniscient) but as our Saviour seemes there to declare it, by remembring them of all things he himselfe had told them; or all things necessary to the mysterie of redemption, to the Gospell 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 Apostolicall function. And so lastly was it the Holy Ghost that spake 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 Gospell, therefore he commanded all those ordinances, touching the goverment, manners and discipline of the Church, which by the Apostles were established; Or because he directed them what was to be beleeued touching faith and doctrine, therefore he limited, and enioyned them what was to be commanded, touching manners and discipline.

The Apostles touching Matters of Faith, or declaration of the Gospell to the world, were Messengers onely; and receiued not onely Authority to preach, but particular instructions also of every poynt they were to preach, from Christ himselfe. But as touching Matter of Goverment, or Administration of Discipline, to bee exercised in that Church which they gathered out of the world, they were more then messengers, namely deputies or Vicars of Christ, and receiued (by delegation from Christ) Authority, whereby they were warranted, and enabled to order the Oeconomie of the Church; but were not limited by personall, and particular instructions from Christ; how euery thing must be done, but were enlightned onely by the Holy Ghost, to see what was most convenient for themselues, and for the Church, and so to command it. But whatsoeuer they taught, or commanded as Messengers of the Gospell, touching faith, loue and the Sacraments, was de iure divino, because they commanded in that behalfe, nothing but what Christ had commanded them to teach, or command the Church, that is, they were but the reporters of Christs commandements, and not ordainers of them.

The old Law contained many determinations, both in ceremoniall Praecepts, touching the manner of Gods worship, & also in judiciall touching Peace and Iustice to be kept amongst men: But the new lawe (being the Lawe of Liberty) imposeth not these determinations; but contents it selfe with three Generall sorts of Praecepts, namely

1 The Morall commandements, 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 giuer of the new Law) to the governers 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 haue a twofold relation; One to the worke of the Gospell; 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 deliuer is de iure divino; Another to the Church, whereof they are the overseers and governours, that is, to order and discipline: of the particular ordinances, and determinations of which Goverment, the Apostles themselues being directly Authors (although they receiued 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 Commandements of the Lord.

Sol. The things he wrote, namely touching the points he there intreated of, that is, of the vse of Prophecy, and of Tongues: definitely those; but not indefinitely all; for to the rest speake I; not the Lord 1. Cor. 7. 12. Concerning virgins I haue no commandement of the Lord, ibid. ver. 25. but I giue my advice.

The celebration of the Lords day had for occasion. 1. The resurrection of our Sauiour that day: 2 The example of his Apostles: 3 The custome of the Church freely imitating (without Precept) that Example, who yet solemnized it not in stead of the old Sabbath, but together with it; as yet is vsuall in Aethiopia and Syria; And all this while it was obserued, not of necessarie obligation, or iniunction (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 Emperour that commanded it was Constantine the Great, Cod. lib. 3. Tit. 12. lib. 3. The Synode that decreed it was the Councell of Laodicea Can. 29. Anno Christi 364.

The Apostles Examples of assembling to divine service on the Lords day, enforce no Commandement on the Church to doe the like (else by their example we are also to keepe the Iewish Sabbath) because examples haue not the force of Lawes, which all men ought to keepe, but of Counsells only and perswasions, not amisse to be followed of them whose case is alike.

Touching the preaching of the Gospell vnto the world, it was necessary our Saviour should giue his Apostles, not only authority to preach, but particular commandements and Instructions, touching every thing they were to preach, because their Preaching respected the doctrine of the Church, which is Catholique; and ought to bee the same alwaies, and over all the world: But touching the Governing of the Church, it was convenient hee should giue them authority, and charge to gouerne 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 generall Vacation from worke, as in the old Sabbath.

3 Or if both were the Apostles Precepts, yet it followeth not they were Gods Commandements: for although the Solemnity of the Sabbath had beene enjoyned the Apostles by God, to bee translated to the Lords day; yet it doth not follow, that the old Commandement touching the Sabbath was by Gods ordinance also translated to that day. For if the Lords day be charged with the same Commandement, precisely that the Sabbath was, so that there is no other change saue of the day, then is it no lesse displeasant to the Lord, to doe any light worke on the Lords day then on the Sabbath, as, to goe out of our places, Exod. 16. To kindle fire, Exod. 35. To gather stickes, &c. And every one that transgresseth it, deserueth to dye, Exod. 31 14. 15. For God is the same, who gaue all these charges touching the Sabbath. If therefore the Commandement be also the same, there is as much reason for the one, as for the other.

Besides the Lord loueth not one day more then another, therefore if the duties belonging to both dayes bee the very same, there was no reason to transferre those duties, from one day to another.

Ob: The celebration of the Lords day hath warrant by Scripture. 1. Cor. 16. 2. Act. 20. 7. &c.

Sol: 1. Warrant of Example it hath, that it may be done; warrant of Commandement it hath not, that it must be done.

2 There are 2 points in the celebratiō of that day, 1 Sanctification by publike devotion in solemne assemblies, for which wee haue the Apostles Practise, but not Precept.

2 Vacation from worke, for which wee haue no evidence, either of Precept, or Practise of theirs.

Ob: There cannot be so many reasons for the celebration of any other day, as the Lords day,

1. Creation of the world. 2. Nativity. 3. The Resurrection of Christ. 4. Descent of the Holy Ghost, &c. Therefore the Church could not haue dedicated another day.

Sol: The argument is denied: because though these are good reasons for the Election of the day, why the Church should encline to make choice of that day before any other, yet not sufficient for obligation, to binde them to obserue that, and exclude all other, for the Church notwithstanding these reasons, might haue dedicated another day to that solemnity without breaking any Commandement of God.

Ob: The Lords day is insteed of the Sabbath, and equivalent vnto it, therefore the sinne is equall in transgressing of either.

Sol: It is insteed of it, because it hath succeeded it; and is equivalent vnto it, as touching the Vse, being consecrated to the solemne worship of God and Rest, as that was; but not equivalent, either as touching the Institution, because it is ordained not by God, but by the Church; or as touching the Obligation, because it is not charged, as that was with Gods commandement; so that there is the like End of both, but not the like Beginning; the like equivalence of Occasion for both (the Resurrection of Christ, and the manifestation of mans redemption, being as excellent a worke as rest from creation) but not equivalence of Authority in establishing of both; The like vtilitie in obseruing of it, but not the like Necessity and obligation to obserue it.

Ob: Esay 66. 23. speaking of the renewed state of the Church by Christ, saith, That from moneth to moneth, & from Sabbath to Sabbath, all flesh should come to worship, &c. Therefore the Sabbath of Christians is established by divine voice.

Sol: 1. Hee speakes not onely of the Renewed state (by Grace) but of the Glorified state of the Church, as is manifest by the 22 and 24 vers. And that, of their worshipping from Sabbath to Sabbath, is not to be vnderstood Litterally, but Figuratiuely to note not so much the manner, and intermissions, as the everlasting continuance of that worship, by those seasons of worship (the new Moones and Sabbaths) that were familiar to the Iewes.

2 Or if it be vnderstood of the Militant state of the church vnder grace, yet 1. it proues the Sabbath of Christians and the worship exercised on it, only to be foreseene, and fore-spoken of by the spirit of God, but not to be commanded by God: Prophecies are no Decrees. And 2, although it were not onely foreseene, but also preordained by the counsell of God, yet might that ordinance haue effect, without divine commandement, by humane constitution.

3 Or if it imply a commandement of God touching the Sabbaticall worship of God, their doth it also of that monthly worship (in the New Moones) which is vtterly abandoned in the church of God: both which together the Apostle doth reject. Col. 2. 16.

There is a threefold Sabbath, 1 Externall, of the body from servile worke. 2 Internall, of the soule from sinne, from the guilt of sinne, freed from damnation; from the Crime of sinne freed from disobedience, by the merit and grace of Christ. 3 Aeternall, from both labour and sinne, and all the paines and passions of this life. The first was the Sabbath of the Law. The second of Grace. and the third of Glory.

The observing of the Lords day hath descended from the Primitiue Church, from hand to hand to vs as a Tradition of the Apostles; namely by Tradition it is come to vs, as their Practise, not as their Precept, and as to hold by vertue of their Example, not of their Commandement.

1 The Christians of the Primitiue Church, were bound to keepe a Sabbath to the Lord, because it is of the Morall law; 2 To keepe the seventh day, they thought inconvenient, least they should seeme to yeeld obligation to the Ceremoniall law. 3 Yet to keepe one day in seven, the imitation of the like cō mandement given by God to the Iewes, directed them. And, 4, of them they elected the first day, in memoriall of Christs Resurrection frō the dead.

The prescription of one day in seven is but an Imitation of the like prescribed to the Iewes, not a divine commandement. I say, but the imitation of à divine Commandement. But yet the commandement that it imitateth, and whence it hath warrant and direction, being but ceremoniall, the imitating Commandement cannot be Morall.