of it is sanctioned ratified and confirmed Cursed every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 cited Gospel-wise that is vvith more perspicuity of sense and meaning from Deut. 27.26 there may this reason be conceived why the two Commandements mentioned should be strengthened and disobedience unto them endeavoured to be prevented by particular threatnigs annexed unto them respectively namely because the corrupting of the worship of God and the prophanation of his name and holy things are of a more pestilential and destructive consequence to the observation of all the rest of the Commandements and so to the very life and soul of Religion then the transgression of any yea of many of the others This might be argued and proved to any man satisfiable with reason But because this ingagement cannot be well performed without more discourse then will be contained within the Limits of my intended brevity and withal the truth of it being of no difficult apprehension or belief even without any discourse at all upon these considerations I shall leave it at present to shift for it self amongst the thoughts and judgments of men And this further might be added unto it that notwithstanding the most pernicious consequence of the violation of these Commandements even now named yet God foreseeing that there would in future ages from time to time arise men of corrupt interest and daring witts and consciences that would by captious and insnaring disputes attempt to elude his mind and intent in them perswading and imboldening men to such actings wherein they should sin against them and further foreseeing that these men would for the most part have the powers of this world on their side not only to countenance or strengthen them in their way but to double and treble the tempting force of their Arguments and disputes with the fear of the material sword God I say fore-seeing that these things would be might in mercy to the precious souls of men render the transgression of these Commandements so much the more formidable and by special threatnings of his displeasure against the breach of them over-balance the temptations both of plausible and circumventing arguments and likewise of the frowns and threatnings of the greatnesse of this world Quest 64. What is the sum or scope of the Fourth Commmandement Answ That the day appointed by God for a religious rest which we formerly shewed and proved to be the first day of the week or the Lords day now under the Gospel See the Answers to the 11 12 and 13. Questions of this Chapter be wholly and intirely disposed of by us accordingly both in reference to our selves and to those that are under our government and power as well persons as labouring beasts in case we have any of the one kind or other so related to us that is according to the intent and mind of God in the Commandement which are discovered and made known to us in several passages of Scripture upon occasion Quest 65. Whether are Christians under the Gospel obliged in duty to keep this day with the same rigor or strictnesse of observance wherewith the Jews observed their Sabbath or stood bound to observe it Answ The Jews in and about the observation of their Sabbath stumbled at the same stone at which many Christians are apt to stumble in the course of their obedience or of their intended obedience both unto this and some other of the Commandements of God For they out of a misguided conscience about the mind of God in his Commandement of their Sabbath in some rigid yea and in some very ridiculous observances and practises over-acted his mind herein whereas out of the same principle or a worse they omitted other things of more weight required of them by God in that his Command But further to the Question you last proposed I answer by distinguishing thus If by rigor and strictnesse of observance you mean in general a strict observance of or obedience unto the mind and will of God in the Commandement as now it is upon a new account as hath been shewed formerly commended unto us by Christ and his Apostles it ought doubtless to be observed by us with the same rigor and strictnesse with which the Jews stood bound to the observation of their Sabbath For Christ came not to grant dispensations unto men to neglect or omit the least iota or title of the will of God concerning them but rather on the contrary to inable quicken and engage them unto a richer and more compleat conformity hereunto then was expected from men before his coming by reason of their want of those large helps assistances and advantages for that purpose which he brought with him into the world Heb. 8 7.8,9 10 Indeed being a Priest of a new Order he came to make and made an alteration or change in or of the Law as the Apostle teacheth us Heb. 7.11 12. For instead of a numerous retinue of troublesome and burthensome ceremonies which he hath taken away from the Law he hath by h s authority and command substituted an increase of the fruits of Love and of mutual services one unto another Gal. 5.13 Therefore Secondly If by rigor and strictnesse of observance you mean a strict observance of the same things in particular whether actions or forbearances which the Jews stood bound to observe in their keeping of their Sabbath Christians are not bound to observe their Sabbath or day of rest with the same rigor or strictnesse Yea it seemeth that for some space of time and how long is uncertain before Christ had nailed unto his Crosse the hand-writing of ordinances that was against us Col. 2. 14. God had remitted somewhat of that strictnesse which at first he required of the Jews about the observation of their Sabbath For at first it was said unto them ye shall kindel no fire throughout your habitations upon the Sabbath Day and again whosoever doth worf therein shall be put to death Exod. 35.2 3. Yet before the time specified they yea the strictest of them the Pharisees made invitations and feasts on this day which could not lightly be performed without both kindling fires and work done by some or other And yet were they herein blamelesse For Christ himself accepted an invitation to one of their Feasts and was present at it with other guests Luk. 14.1.3.7 neither was the making of this feast any work either of necessity or of mercy or relating to the worship of God as is evident neither was his work who on the Sabbath day at the command of Christ took up his bed and carryed it Joh. 5.8 9. properly a work of any of these Characters Their Sabbath daies journey of the lawfulnesse whereof unto them no man I suppose ever made scruple is somewhat of the same consideration Of the inlargement of their liberty as to these and the like particulars in procedure of time after a more strict
imposition upon them at the first a fair account might be given but that my design of brevity is against it So that the Jews themselves in after-times did not observe their Sabbath nor as it seems stood bound to observe it with like strictnesse in respect of some particulars and who knowes in respect of how many unto which they were bound about the time of the first delivery of the Law thereof unto them and this by Gods own interpretation of his Law Nor is it an easie matter to make it out clearly from the Scriptures with what either strictnesse or liberty from things burthensome and grievous they stood at any time bound to observe it It seems they were not at any time bound to observe it upon any such termes of strictnesse but that they ought and doubtlesse might well call it a delight Isa 58.13 Yea God himself numbreth it amongst their feasts and with the same breath as it were threatneth to cause their mirth and their Sabbaths to cease Hos 2.11 And some of the Jewish Doctors themselves by the day of their gladnesse Num. 10.10 understand their Sabbath as Mr. Ainsworth noteth upon the place The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath as farr as can be gathered from the Scriptures consisted First In abstaining from bodily labour and servile work from which notwithstanding they were not so strictly restrained neither but that in cases of necessity and the compasse or measure of this necessity who can justly measure or estimate As likewise in cases of a religious import they might yea in all cases of the former consideration and in many of the latter were bound thus to labour and work Secondly In forbearing to set any of their Children servants or cattel about any such labor or work excepting only in the two cases mentioned Thirdly In a serious preparing of themselves privately or with their families if they were heads of any for the more publique and solemn worship of God in the Tabernacle Temple or some of their Synagogues Fourthly In repairing duely on this day to one or other of these places and there to join with their Brethren that were present in the publique worship of God Fifthly In exhorting and perswading if need were those of their families to accompany them hither and to behave themselves reverently in the worship and service there Sixthly In meditating pondering and hiding in their heart the word of God after they have heard it read preached or expounded unto them Seventhly In exercising mercy as well towards their Beasts as toward their Bretheren upon occasion Eightly and lastly in refraining all idle vain and impertinent communication all discoursing of worldly businesse and affairs all leightnesse and uncomlinesse in behaviour all indulging themselves and giving way to their hearts in their secret workings against the Sabbath as detaining them from their worldly occasions longer then they can willingly or well bear c. That the Jews in the observation of their Sabbath were obliged by God unto these particulars may I suppose be proved from the Scriptures but I do not remember any thing further having the least shew of rigor or strictnesse that was required of them upon this account For to say that this was further required of them that in the vening or close of their Sabbath they were to gather up by Repentance what they had scattered in the day by forgetfulnesse or other infirmities of the flesh and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things and to blesse him with thanksgiving for his holy ordinances and the like amounteth to no more upon the matter then to say they were bound on that day to do that which they stood bound to do every day besides not to add that to blesse and praise God yea and to pray unto God for things needful and comfortable and especially for forgivenesse of sins upon those terms of a gracious audience and acceptance on which the Jews might do both are so farr from deserving the name of things strict or rigid that David who perfectly understood their nature and propriety of working pronounceth them pleasant and joyfull See and compare Psal 135.3 with Psal 63.3 4 5. many other places in the Psalmes Concerning the daily offering that was to be doubled upon their Sabbath daies Num. 28.9 10 this was indeed a little more trouble and but a little neither to those that served at the Altar but it did not render the service of the day any whit more troublesome unto the generality of the people Now certain it is that Christ who came to call the servants of God unto a farre greater liberry in his worship and service then was permitted unto them under the Law of Moses hath not incumbred the observation of the Christian Sabbath with any austerities of duty or service either positive or privative I mean either in things to be done or in things to be forborn beyond what was charged upon the Iews in the keeping or for the sanctifying of their Sabbath If then their Sabbaths notwithstanding any seeming severity or rigor of those injunctions unto which they were tyed to submit in the keeping of them were yet a delight and dayes of gladnesse and mirth as we herd unto those that loved and feared God amongst them how much more should good Christians under the Gospel rejoice in keeping holy their Sabbaths the Ordinances and services whereof have more marrow and fatnesse much more heavenly sweetnesse in them then theirs had the external observation of them in the mean time being no whit more charged with any thing grievous or burthensome to the flesh but rather much eased and better accommodated unto their comfort if not otherwise yet by the farr richer and more gracious supplies of the Spirit which also they may obtain to what measure they shall desire if they shall stirre up themselves to ask them of God accordingly Quest 66. What then are the duties required of Christians in this Fourth Commandement or such of them by which an estimate may best be made of the rest Answ First in this Commandement they are enjoined to remember in the six daies preceding that their Sabbath or day of holy rest is drawing near and will be with them in the course of it and that they be accordingly diligent and carefull so to dispatch contrive and settle their worldly businesse within the compasse of these daies that if it be possible no temptation from hence may lye upon them to violate the rest of their holy day when it cometh Next in the morning of this day being come to sanctifie and prepare themselves for the regular observing it as well in respect of inward as outward requirements by a serious and effectual meditation of the high concernments for their well-being both in this life and in that which is to come of a conscientious observance of this day and also of the
person whatsoever as well as Moses Quest 4. But how can the Law we speak of the Decalogue be at all or in any respect binding upon the consciences of true Christians when as the Apostle administreth this comfort in express words unto them that they are not under the Law but under Grace Rom. 6.14 And elsewhere he saith that the Law is not made for or not given unto as the former translation hath it A Righteous man but for the lawlesse and disobedient for the ungodly and sinners c. 1 Tim. 1.9 Answ True Christians or Believers are said not to be under the Law because they are not under the curse or condemning power of the Law or because they are not at the mercy of the Law for their justification not because they are not bound in conscience to observe and do the things required in the Law Otherwise they were not liable to offend or to do any thing that is sinful which is expresly contrary to the current of the Scriptures these from place to place affirming that believers themselves offend and do things that are sinful and withall that sin is a Transgression of the Law Rom. 7.25 Jam. 3.2 1 Joh. 1.8.10 Gal. 6.1 1 Joh. 2.1 with Chap. 3 4. Besides the Apostles often presse the Authority of the Law to perswade Believers to do their duty and to convince and reprove them for the neglect hereof Rom. 13.8.10 1 Cor. 9.8 14.34 Gal. 5.14 Jam. 2.8.9 10 11. When it is said the Law is not made for a Righteous man but c. the meaning is The Law as it was delivered upon Mount Sina accompanied with a Spirit of Bondage and with a grievous penalty or curse annexed against those that should transgresse any jot or title of it was not suited or fitted by God to the state and condition of Righteous and Holy men as such who thus farre and in this consideration namely as they are righteous need no urging or terrifying with threatnings to do the things required in the Law being by an inward principle strongly inclined hereunto but unto the state and condition of persons lawlesse and disobedient c. that is which live loosely wickedly and prophanely as if they had no law at all within them either to inform them of what was meet and fitting for them to do or to restrain them from doing evill In which respect they have need of such a Law without them which on the one hand might be full of light to teach them their duty and on the other hand full of dread and terrour to restrain them from doing things contrary unto it Some interpret the place thus The Law is not made for the Righteous that is not for the justification of the Righteous or that righteous men might merit either justification or salvation by the observation of it in which sense it seems to have been taught and urged by the Jewish Doctors against whose Doctrine the Apostle cautioneth Timothy ver 6.7 but for the Lawlesse c. that is for the conviction and reformation of wicked and ungodly persons that they through the dread of the vengeance or curse denounced in it against their sinfull waies persisted in might become sensible how great a necessity lyeth upon them to take sanctuary at the Gospel and to flee for refuge under the wing of Jesus Christ by believing But that the Law we speak of doth in the directive part of it concern Righteous men and Believers even as such and this in a very material consideration is evident from this saying of the Apostle ver 5. For the end of the Commandement that is of the Law as clearly appears by that which follows and is generally so expounded is Charity or Love out of a pure heart and of a good Conscience and of Faith unfeigned Though a thing may be prepared made or done upon such or such a special or particular occasion originally yet the Agent being full of Wisdome and quick of discerning may have his eye upon and propose to himself several other ends or accommodations in what he so maketh or doth besides his answering or supplying that his particular occasion Hell fire is expresly said to have been prepared for the Devill and his Angels that is upon occasion of their Rebellion and for their punishment Mat. 25.41 Yet God apprehending that it would conveniently serve for the punishment of wicked and ungodly men also and likewise that in the dread terrour of it sounded aloud in the ears of the souls and consciences of men it would be a proper and likely means to prevail with many to inquire with all diligence how to escape it and consequently to hearken unto and to imbrace the Gospel He hath declared his purpose to make use of it accordingly for both these ends and these in this respect may be called the ends of hell fire as well as the punishment of the Devils though secondary and as it were adventitious in comparison thereof In like manner though it be supposed that the Law was given upon occasion of those wicked persons which abounded in the world when it was given and which were likely to succeed in no smaller numbers afterwards to break the stoutnesse of their wicked hearts and to put them upon thoughts how to escape the vengeance of God due unto their sins yet God knowing that it was serviceable and proper also to ingage holy and good men unto and to direct them in the exercise of thar heavenly affection of Christian love was pleased to ordain and nominate this also as an end intended by himself in it Quest 5. Whether is justifying Faith required in the Decalogue or Moral Law Answ There can be no other kind of Faith required properly and directly in the Moral Law then what was required of man immediately upon his Creation and during his state of innocency because this Law at least so farre as it is moral hath suffered no alteration or change since the first writing of it by the singer of God as the Author of nature in the fleshy tables of the heart of man Now that kind of Faith which since his fall is required of him in his justification supposeth him to be a sinner and consequently sendeth him out of himself unto another for his justification yea unto the sufferings of another or unto another that hath suffered for him But such a Faith as this could not be required of him to his State of Righteousnesse or innocency because whilest this continued he was no sinner nor did he stand in any need of seeking justification by another Nor indeed during the time and state we speak of was there any Faith at all of one kind or other required of him properly for his justification but only for the continuance of his justification For he was in possession of a state of Justification untill he cast himself out of this possession by sinning voluntarily And that Faith which in conjunction with other duties or