A SECOND TREATISE Of The SABBATH OR AN EXPLICATION OF the Fourth Commandement Written By M r EDWARD BREREWOOD professor in Gresham Colledge in LONDON AT OXFORD Printed by Iohn Lichfield and are to be sold by Thomas Huggins Ann. Dom. 1632. AN EXPLICATION OF THE fourth Commandement REmember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zechor memento in Exodus is in Deut. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemor obserua obserue Morall is that which pertaineth to Manners either 1. By the instinct of Nature as belonging to the inwarde law written in our hearts or 2 By the instruction of discipline as being of the outward law pronounced by God as that of observing the seaventh day so that it may be tearmed Naturall as being not of the institution of Nature but of the disciplining of nature not of Nature as it was at the first ordained by God but as after informed by him Morall is not every Rule in our sense that generally doth informe mens manners that after such a manner the custome of Nature informeth them but the naturall information of them namely that which by the naturall light of vnderstanding wee see to be good or bad and by the naturall inclining or declining of the wil following that light we affect of obhorre Ob The reason of the commaundement because the Lord rested the seaventh day concerneth equallie Iewes and Gentiles therefore the commandement belongeth equally to them all Sol The Lords resting on the seaventh day is not the reason of the obligatiō for that followes the decree of Gods pleasure onely but onely of the election of the day viz the 7 th namely that for that cause it pleased him to exempt that day before any of the other and charge it with a commandement of rest So that there it is not assigned as the reason of the commandement why a Sabbath should be observed but why that day before other was charged with the commandement By the naturall light of vnderstanding not as actuated and perfited by discourse or forraigne discipline or prescription of lawes but by the power of nature which belongeth to vs and is found in all Nations For although that radiant light which shined in our first parents be fallen with their fall the beames of it be gone yet some sparke of that light remaineth it is not vtterly extinguished but as after the falling of the Sunne some twilight is left enough to see the generalities of our duty if we follow it and if we follow it not we despise to be directed by that light which is enough to condemne vs. Rom. 1. In the Commandement of the Sabbath are considered 1 The admonition for the observing Remember 2 The matter commanded 1. Sanctification of the 7 th day 2. Vacation from worke servile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The persons Thou thy Sonne Daughter Man-servant c. 4 The reason Because the Lord rested on that day from Creating Ob. That commandement is charged only with the admonition Remember therefore that specially amongst the rest the Lord would name observed Sol. To that commandement specially is the admonition Remember annexed either because 1 It is not meerely morall and a law of nature as the others are but partly ceremoniall as touching the determination to a certaine day And therefore being not so effectually imprinted by nature in the hearts of men needed a speciall admonition for the observance least it should slipp out of mind 2 It was giuen before in the wildernesse of Sin Exod. 16. 23 26. with the giving of Manna and by some neglected whereof they are admonished by the word Remember 3 It was not continually to bee obserued every day as the other commandements but after the intermission of 6. dayes the 7 th day was to be consecrated to rest which they were specially required to remember least their desire of lucre might cause them to worke on that day also 4 Because it hath relation as 〈◊〉 the reason of the election of that day the 〈◊〉 to the former times the times of the Creation because even so God wrought in 6. dayes rested the seaventh which they are charged to remember and doe likewise 5 Because although the transgression of that commandement were in it selfe formally no more vitious then of the rest yet in respect of the euill consequences which might follow on the ignorance of Gods law to the hearing whereof that day was consecrated it was more dangerous Ob. No commandement so vehemently vrged by the Prophets nor the transgression so greviously rebuked as that of the Sabbath therefore it is a principall precept Sol. It is most vehemently exacted because the observing of it was most neglected not because it was more excellent then the rest And the transgression most greivously rebuked not because the transgression of the commandement being absolutely in it selfe considered was more sinfull but because considering it respectiuely in relation to the events and consequences occasionally proceeding of that transgression it was more dangerous Forasmuch as it being the day dedicated to the exercise of their Religion the only day of the weeke amongst the Iewes both for invocation and adoration of almighty God and specially for their instruction in the law of God which was that day only read in their Synagogues vpon the contempt of that commandement the ignorance of Gods law being the foundation of all divine Religion must of necessity ensue In which respect the transgression of it was more perillous amongst the Iewes then amongst Christians who haue other dayes in the weeke besides the Sabbath both for publique prayer and instruction Touching sanctifying of the Sabbath The duty in generall of sanctifying it is commanded by God But the particular manner of sanctifying it is not prescribed by him but the Church The act is Gods ordinance The particular manner and limitation of the act touching time place order is the Churches decree The thing it selfe or matter is of divine constitution but the manner and circumstances of that sanctification were left to the determination of the Church The Sabbath day implyeth 1. number one of seauen 2. Order the 7 th of that number none else For first in the relating of that commandement it is never found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ly The reason assigned for the rest on that day will not serue for every day of seauen but only for the 7 th day namely Gods rest from the workes of creation as the reason assigned now for the celebration of the Lords day namely the resurrection of Christ and the descent of the Holy Ghost will not fitt any other And thirdly If the vnderstanding of the commandement were one of seauen and not precisely the seauenth day then had it beene lawfull for the Iewes to haue translated their Sabbath to any other day of the weeke Thou shalt doe noe worke thou nor thy Sonne c. Thou is not taken generally as in the other commandements
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 cōmandement 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 QVAESTIO Whether the Commandement touching Servants vacation from worke in the Sabbath be given directly to themselues or to their masters concerning them SErvants workes are theirs either Originally Personally that proceed from their own election and motion or Ministerially executiuely that are performed by their labour but enjoyned by their Masters commission The first are properly their owne workes as being the Authors the second properly their Masters not theirs as being but Ministers and performed of them not of Election but of necessary obedience which they owe to their Masters by the law of Nations which law of nations the lawes of God dissolue not the first therefore are their owne sinnes the second their Masters sinnes Servants may be considered either Absolutely as persons retaining some degree of liberty and working
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 4 th 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
of labour as it is a day of vacation and workes of sinne as it is a day of sanctification for that day being specially dedicated to holynesse proclaimeth sinnes committed on it to be specially sinfull because besides the transgression of other commandements which they naturally import they imply also the transgression of this Commandement touching the speciall sanctifying of the Sabbath day So that although the act or labour or work it selfe be but one as to kill to steale c. yet the guilt is twofold when it is done on the Sabbath The seauenth day is the Sabbath of the Lord thy God c. 1 Either because it was the memoriall of his rest after the Creation 2 Or because it was the day of mans vacation commanded by him 3 Or because it was to bee dedicated to his worship and service and not as the six daies to bee imployed in ordinary worke Thou nor thy sonne nor thy daughter c. In the severall mention of every one with the Pronoune Thy it is manifest that relation is still had to Thou mentioned in the first place and therefore the Commandement was giuen to him to whom all these belonged Nor the stranger that is within thy gates c. Strangers to the Israelites were either in respect of their Of-spring only but not of religion as Proselites that had receaued the seale of the Couenant Circumcision and these stood meerely in the same obligation with the Israelites or in respect of Religion also which were amongst them on any occasion of outward affayres which were by the Magistrate to be restrained not because the Commandement belonged to them directly but obliquely only and in relation to the Israelites to whom strangers worke on the Sabbath might giue occasion or example to offend The worke of a servant as an absolute person namely his free and electiue workes are forbidden himselfe in the first clause Thou shalt doe no worke But his workes as he is a relatiue person namely a servant that is his imposed workes which he doth not of his owne will but by reason of his subjection to his Master are forbidden his Master not him selfe in the latter clause Nor thy Servant The former clause then Thou shalt doe no work is to bee vnderstood of absolute and free doing wherein the doers worke according to their owne pleasure not of respectiue enforced doing where there is mingled some passiuenesse with the doing as when in respect of their servile subjection to their Masters and feare of their displeasure and punishment seruants are made to doe those workes which of their owne will they would gladly leaue vndone It is therefore to bee vnderstood of Electiue and not of Coactiue workes To obserue one day of seauen for the Sabbath is not of the Morall Law 1 Because that part of the Commandement whereby the Sabbath is limited to the seuenth day is confessed to be ceremoniall 2 Because the Number one of seauen and Order the last of seauen are not otherwise specified in the Commandement then in the very same word the seauenth day therefore both are either Morall or both Ceremoniall 3 Because although some of the Ancient haue affirmed that one of 7 is to bee kept holy vnto the Lord yet none of them perhaps older then an hundred yeares haue said it to be Gods Morall Law The Commandement forbiddeth Litterally servile workes of the body Labours Mystically servile workes of the soule Sinnes and so is S t Ambrose to bee vnderstood in Luc. 13. that the Law forbids Servilia opera in Sabbato id est peccatis gravari The Commandement of the Sabbath enioynes 1. Outward worship of God by the name of Sanctification 2. Cessation from workes as a necessary preparation for that worship That as the End This as the Meanes But if wee speake not of the Immediate but remote ende it is the inward and spirituall not outward and ceremoniall worship which although it come within the intentiō of the Law-giuer yet not within the obligation of the Law because it being the End vnto which the Cōmandement is directed and ordained cannot be the Matter of the Commandement the Matter being comprised in the Commandement but the End being outward in relation of it besides that the inward worship seemeth to be the matter of the first Commandement Works of necessity are excused al on the Sabbath because the Necessity excuseth the Condition of their servilenesse both common to freemen servants because every one is bound by the instinct of nature to avoid mischiefe imminent to himselfe or his neighbour And workes of Charity because they are enjoyned to loue our neighbours as our selues by the morall Law whereas servile workes are excluded on the seauenth day but by a ceremoniall Commandement And it is but iust and right that where they cannot consist together I meane where they cannot be both obserued that the Ceremoniall rather then the Morall be omitted Six dayes shalt thou labour and doe all thy workes c. Is a Permission it seemes and no divine Commandement 1. Because else it should bee vnlawfull to exempt any time out of the six daies even to worship God and consequently hee should sinne that should dedicate any of the six daies to that service as it was a sinne to exempt any time of the seauenth day to doe worke 2. Because in that Commandement were involved a double precept as being of diverse daies and contrary duties and contrary qualities the one Affirmatiue the other Negatiue which therefore cannot bee the same Commandement 3. The Iewes that haue collected 613 Commandements of the Law neuer observed this for one of them In the sweat of thy browes thou shalt eat thy bread is the inflicting of punishmeut not the enjoyning of a Commandement a denouncing of Malum panae that he and his posterity was to suffer not any obliging of them vnto it as bonum to be done as if every one sinned that sweat not when he did eat or liued not by his sweat And yet neither hath that any more relatiō to the six dayes then to the 7 th if it be a Commandement or if the meaning of it be onely that man should gaine his liuing by his sweat is it any obligation for labour all the six daies if by his labour in lesse space hee bee able to purchase it In the sweat of thy browes that is thou shalt doe it of necessity being enforced by the curse laid on the earth but not of duty being enioyn'd vnto it by Gods Commandement which was no more then the former clause that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sorrow hee should eat of the earth or that to the woman In sorrow shalt thou bring forth or that to the Serpent Vpon thy belly shalt thou go dust shalt thou eat c. He that will not labour neither let him eat 2. Thes 3. 10. Not he that cannot by occasion of Impotency nor he that needs not by reason of plenty but he
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. S t 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