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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to worke and labour as a servant , or to serue , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke simply without any implication of service ; In commanding the seaventh dayes rest , he saith not ( in opposition to the first ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not worke as a servant , but only in opposition to the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But had God intended to exclude servants obedience to their Masters , touching workes on the Sabbath day , as well as workes that are freely done , he would haue added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having vsed both in licensing of the 6 dayes worke .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Commandement forbiddeth Litterally , servile workes of the body Labours . Mystically , servile workes of the soule - Sinnes : and so is 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 intention of the Law-giuer , yet not within the obligation of the Law , because it being the End vnto which the Commandement 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 relation 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 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 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever and ever ; The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 celebration 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 commandement given by God to the Iewes , directed them . And , 4 , of them they elected the first day , in memoriall of Christs Resurrection from 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 .