that day and by mentioning of the day for that end that that day was their most solemn day and that the Old Seventh day was not so at least necessarily imployed by them 5. Neither is it like That Paul who was ready to depart would have stayed for the first day of the week if there had not been some solemn worship in that or that he would have passed the old seventh day-day-Sabbath especially to the marring of his other occasions had they been equal if more sanctification had been required in it then in the First day of the week or that he would have so much insisted in religious publick worship on that day if the former Seventh had been imployed in that service but here the Church being constituted of believing Gentiles there is no mention of the old Sabbath but as of another common day of the week yea 6. Pauls spending this whole day in that service and continuing his Sermon till midnight yet accounting it still one day in solemn meeting doth confirm this day to be more than an ordinary day or then other days of the week as being specially dedicated to these Services and Exercises and totally spent in them 7. It 's said that the Disciples c â—me together they were not sent for that day but they came together being called and accustomed so to do on that day and as being put to these duties by the day as the proper Exercises in which it is to be spent Hence we may argue If the Apostles and primitive Christians did observe the First day of the week as their prime and chief time for solemn publick Worship and did pass over the old Seventh day then is the day changed from the Seventh to the First day of the week but the first is cleared by the former Instances Ergo c. And if these meetings on that First day were not such as used to be formerly on the seventh day I desire to know a reason 1. Why their meetings on that day should be particularly recorded rather than their meetings on any other day and then 2. Why the one is so oft mentioned and the other never to vvit that they met the second third day c. of the week Or 3. If their meeting on this First day now after Christs Ascension be not like his going to the Synagogue on the Seventh day-day-Sabbath and doing such and such things on the Sabbath that day being most frequently mentioned before whereas now there is deep silence of that day and the first day is reco â—ded in its room neither can the Scriptures speaking of the one and silence in the other be for no purpose or for any other purpose And as the practice of the Church holdeth out the change of the day so doth the Title given Rev. 1.10 to the first day of the week to wit the Lords day confirm the same whence we argue If the Title which by the Lord and his people was given to the Seventh day-day-Sabbath under the old Testament and under which and by vvhich he claimeth a Seventh day in this command If I say that Title in the New Testament be not given unto the Seventh but unto the First day of the week then is the day changed from the Seventh day to the First and the First falleth now under this command as the Seventh formerly did but the former is true the First is styled as the Seventh was and as this command styleth and claimeth the day to the Lord to be observed for him therefore now is the Sabbath changed from the Seventh day to the First day of the Week The Titles whereby the Sabbath is distinguished from other days and peculiarly claimed and marked by God as his and that in this same command must certainly evidence that day which he hath set apart and doth claim as he applyeth them And therefore if these Titles be given and applyed to the first day now it must needs shew a succeeding of that day unto the former Seventh for during the Observation of the Seventh day these Titles were not nay could not be applyed to the First no day being then the Lords but the Seventh Now we find that the Seventh day-Sabbath is in the Old Testament styled by the Lord under these Titles and so claimed by him 1. It 's called here the Sabbath of the Lord or to the Lord that 's the Lord's as contradistinguished from the Six days he hath given unto us a day that he hath right to and not we therefore called the Lords Sabbath 2. Isaiah 58.3 It 's claimed by the Lord as his my Holy Day which is so called 1. to distinguish it from other days 2. To stamp it with the Lords mark in respect of it's use for it is not to be applyed to our use but to his own it being his in a special manner But in the New Testament after Christs Resurrection the Seventh day is not so styled and claimed but the First day of the Week is Rev. 1.10 I vvas saith John in the Spirit on the Lords Day In which place these things are clear 1. That after Christs Ascension there vvas a peculiar day belonging to the Lord beside and beyond other days 2. That it was not the old Sabbath for 1. Johns scope being particularly to clear the time of the Vision by the Circumstance of the day the particular day as distinct from other days to call the Sabbath then used amongst the Jews the Lords day had more obscured it then cleared it yea 2. In that it 's called the Lords according to the phrase of the new Testament it supposeth some relation to Christ the Mediator as being derived from him which cannot be said of the Seventh day Sabbath 3. That it was not any indefinite day of the Lord For 1. there is great odds betwixt the Lords Day and the Day of the Lord the former looketh to a constant special right and peculiar interest that God hath in that day beside other daye â— even as when the Seventh day was called his Day before the Temple his Temple the prescribed Service his Service and the Sacrament of the Supper his Supper c. 2. That day would be still dark to the Church if it were indefinite contrary to Johns scope 4. That it is and must be such a day as was commonly set apart by Christians to God as his and that with respect to Christ the Mediatour and such a day as was known to them And by the former practises it is clear that this day is the first day of the Week being the Lord Christ's day who now having conquered death and gotten the victory He doth therefore claim this day as a tribute to him This being clear that no other day can claim this title and that the First day hath good ground to claim it we may put it out of question that it is the First day or no day or if it were not the First that to no purpose were the
designation of that day inserted seeing to no other day hath it been applyed nor can it be applyed This truth has been uncontroverted in all Antiquity and almost by all Writers till of late Gomarus beginneth to question it as Rivet cleareth on this command against him Now supposing it as unquestionable that this is the very First day we are to inquire if the title applyed to this day be the same with that in the command and which usually was given to the old Seventh-day-Sabbath or that then Lords day And it is clear 1. That this title claimeth this day to God as his day it being possessively exprest as when we say the Lords Throne the Lords Altar the Lords Sabbath c. 2. It contradistinguisheth that day from other dayes as if they were not so the Lords but ours like that in the command Six dayes shalt thou labour c. but the Seventh is tho Lords so it 's the Lords in a peculiar way we having lesser right to imploy that day for our own use then any other day and this claim of the First day to be the Lords inferreth a condescension or dispensation whereby the last day becometh ours for had there been two dayes belonging to him one day could not have been peculiarly called his in which respect ◠Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own Supper even so the Lords day is distinguished from other dayes 3. It layeth on a necessity of using it for the Lord and not for our selves because it 's his and will infer the same moral duties and ends which the command obligeth to 4. It will infer an appointment of Christs whereby he appropriateth that day to his Service and claimeth it to himself why because he calleth it his even as in the fourth command there is no express institution of the Seventh day yet because the Seventh was called the Lords and in his former way and dispensations intimated as a day to be kept for him therefore it 's understood and taken for granted by the Jews to be instituted seeing he calleth it his so may we conclude here that there is an institution and appointment of the First day to be the Lords because it 's claimed by him as his although no such plain express institution be of it as of other Ordinances it being clear that the institution of dayes i ◠left more generally to be gathered From all which we may gather the conclusion to wit that the First day of the week is stiled by the same peculiar Titles claimed by the Lord expresly as his right and due and upon as valid grounds under the New Testament as the Seventh day was under the Old Therefore now the Seventh day is changed and the First is come in its room which was the thing to be proved In the last room we argue from the Apostles ordinance 1 Cor. 16.1 2. concerning contributions for the Saints As I have saith Paul given order to the Churches of Galatia even so do ye that is the first day of the week let every one of you lay by him c. I say we argue thus That not the Seventh but the First day is the chief solemn day for worship after Christs Resurrection If the First day of the week be particularly and eminently pitched on by the Apostle and that in diverse Churches as the fittest time for expressing their Charity then must there be somewhat eminent in the First day giving ground for such an appointment and ordinance as the Apostles singling that from other days for such an end and no other reason can be given but that that day being more especially and immediately appointed for God is most fit for that Duty which is a Work of Mercy but it 's there clear that the Apostle pitcheth singularly on that day beside other days Ergo c. For strengthening of the Argument consider 1. That it 's clear to be the first day of the week since that same phrase which is used by the Evangelists Matth. 28.1 Mark 16.2 Luk ◠24.1 is made use of here by the Apostle who no question followeth the Evangelists phrase yea his following that phrase may hint at a reason why he commandeth Charity to be on that day or sets it apart for that use as beyond other dayes to wit our Lords Resurrection 2. It 's clear that he thinketh it not indifferent what day it be done on nor that all days are alike therefore he pitcheth on that day the First day and that not in one Church only but in many 3. That this is not commended only to them but commanded and enjoyned even in reference to the day and will the Apostle load Churches with Commands in that circumstance without ground and universally to speak so prefer one day to another and so as he will have uniformity in the very day in the Church of Corinth with other Churches unnecessarily Let it not be said nay nor thought 4. That this day was commanded even in the Churches of Galatia in which Churches he had condemned the observation of days whereby it would seem to be clear that he counteth not the preferring of this first day as one of these days the observation whereof is prohibited and condemned by him nor willeth it to be laid aside and that purposely he passed the Seventh day as amongst these days which were not to be observed and retained but laid aside 5. That the thing required is a Duty of the Sabbath being a work of mercy as Isa. 58. giving Bread to the hungry is mentioned particularly as one of the Duties of Gods Holy day 6. That the mentioning of the First Day of the week must be looked on as relating to and as compared with the practise of keeping solemn meetings on that day and this command of doing this on the First day of the week must be more strong and infer somewhat more being compared with other places then if such things were not recorded other ways of the First day 7. This command supposeth them to be already acquainted with some special priviledges of the First day beyond others when he commendeth this as a motive to them to be more charitable to wit that it was to be done on that day 8. That there must be some peculiar thing in this day making it fit yea more fit for such a purpose as doing works of Charity on it rather then on any other And the Apostles commanding this and that in many Churches doth necessarily presuppose a reason why he doth it drawn from some fitness of this day by another Now if we will enquire no reason can be given but that the Seventh day Sabbath was expired and that this First day was instituted in it's place for otherwise any day was alike yea the Seventh day being the last day of the week and the day when men usually reckon their weeks success it would seem more reasonable for this end
Lord's day standeth in reference to this Command and whether thereby the same sanctification be required as to it though its institution arise from another ground than is required to the Seventh-day-Sabbath Somewhat of all these must needs be spoken unto and we begin to speak first of its morality before we speak of its meaning because all dependeth on this both in respect of exposition and practise for if it be not moral and perpetually binding it 's not necessary either to explicate it or to study and press the practise of it but if it be found to be moral then no doubt it concerneth us and requireth the same moral sanctification of a day now as it did before Our Assertion then in reference to this is that The duty of setting a-part and sanctifying of a portion of time as it is limitted in the fourth Command for God's Service as it recurreth is moral and the obligation thereunto perpetual even as in the duties of the other Commands the obligation to this being no more dissolved than to those though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them my meaning in a word is that a day or one of seven is as necessary to be kept holy unto God now upon supposition of his determining the particular day as it is necessary to hold and keep up the worship prescribed by God neither without sin can another day be put in the room of it more than other worship can be substituted in the place of divinely prescribed worship for the time is set and fixt by the Fourth Command pointing at a solemne and chief time as the worship it self is by the second For clearing of this consider 1. That we mean not here moral-natural as if without any positive Law such a thing had been binding no but moral-positive that is laid on by a Command which is standing unrepealed and so bindeth by vertue of the authority of the Law-giver as several other commands and precepts do as namely those concerning Sacraments belonging to the second Command and those concerning one Wife and forbidden desires of Marriage belonging to the Seventh which being so often broken by many Saints and dispensed with in some cases cannot be thought to be morally-natural since the Lord dispenseth not so in these nor can it be thought in reason that his Servants would have been ignorant of such a natural thing It is then moral-positive that we mean to wit that which is binding by a positive Law 2. Consider in this question that there is a great difference betwixt these two to say the Seventh-day-Sabbath which the Jews kept is moral and to say the Fourth Command is moral the one may be and is abolished because another is brought in its roome The other to wit the Command may stand and doth stand because it tyeth morally to a Seventh day but suc â— a Seventh day as the Lord should successively discover to be chosen by him and though the Seventh be changed yet one of seven is still reserved 3. There is need to distinguish betwixt the moral substance of a Command and some ceremonial appendices belonging to it So the Fourth Command might then possibly have had something ceremonial in that Seventh day or in the manner used of sanctifying that Seventh day which now is gone as double Sacrifices c. or in its reasons whereby it is pressed as there is somthing peculiar to that People in the Preface to all the Commands as there was in the Sacraments of the old Law belonging to the second Command yet both a Sabbath day and Sacraments may be and are very necessary and moral in the Church it is not then every thing hinging on this Command as proper to that administration and so but accidental to the sanctifying of a Sabbath that we plead for but this is it we plead for that the Command is as to its main scope matter and substance moral-positive and that it standeth as still binding and obliging unto us and cannot without sin be neglected or omitted it might be enough here to say that if this Command were never repealed in the substance of it nor did ever exspire by any other thing succeeding in its place then it must needs be still binding for certainly it was once as obligatory-proclaimed by the Law-giver himself and was never since in its substance repealed nor is it exspired or found hurtful in its nature but is as necessary now as then it is true the Seventh day Sabbath is repealed by instituting and substituting the First day Sabbath or Lord's day in its place but that doth rather qualifie the Command than repeal it for 1. It saith that a day is moral and necessary 2 It saith a day of seven is moral and necessary which is all we say and why necessary as agreeable to this Command no doubt whence we may Argue if the substance of this Command be kept even when the particular day is changed then is the Command moral which this very change confirmeth but the former is true as is clear in experience therefore it followeth that the Law stands unrepealed for it 's palpable that the day as to its number or frequency and duration with the manner of sanctifying of it belongs to the substance of the Commandement but what day as to its order first second or seventh doth not because the first cometh in immediately upon Religion God's Honour and the good of Souls which the other doth not This Argument will stand good against all who acknowledge this Law to have been once given by God till they can evidence a repeal To speak somewhat more particularly to this the way we shall make out the morality of it is by considering 1. How the Scripture speaketh of it in general 2. How it speaketh of the Decalogue 3. How it speaketh of this Command in particular 4. By adducing some Scriptural Arguments for it As for the 1. To wit the Scriptures speaking of it in general we say If the Scripture speak as frequently in clearing the Fourth Command or the Sabbath which is the morality of it and press it as seriously and that in reference to all times of the Church as it doth any other moral duty then for substance this Command is moral and perpetually binding for that seemeth to be the Character whereby most safely to conclude concerning a Command to consider how the Scripture speaketh of it but the Scripture doth as often mention and is as much and as serious in pressing of that Command and that in reference to all states of the Church as of any other Ergo c. We shall make out this by shewing 1. its frequency in mentioning of it 2. It s seriousness in pressing it 3. It s asserting of it as belonging to all times and states of the Church 1. Look through all the Scriptures and ye will find the sanctifying of a Sabbath mentioned as
they will be both found to be a Seventh day and a day of rest and therefore to be remembred and to be sanctified this would resolve into the same thing on the matter yet we conceive it safest to assert that in this command God hath set apart a Seventh day to himself which is to be sanctified by us by our application of it to holy uses but doth not by it expresly directly and primarily bind to the Seventh day but secondarily and by consequence to wit as it was otherwayes before declared by him and so it bindeth now that same way to the sanctifying of the First day of the week as being now revealed by God just as in the former instances or examples we touched upon That a Seventh day whatever it be which is chosen of God and not the Seventh day in order is to be sanctified by vertue of this command as injoyning that as the substance and matter of it may be made out by these Arguments Arg. 1. That which is the substance of this command is moral and bindeth perpetually as we have formerly proved for if its substance be not moral then it self is not so either but that a Seventh day should be sanctified hath been maintained in the Church by the Apostles in their retaining the First day of the week while the Seventh hath been laid by and never used therefore it was not the Seventh but a Seventh day which was primarily commanded in this command so that no particular day is instituted here more then any positive service is prescribed in the second command yet the observation of what was prescribed or should be prescribed was included Even so it is here in reference to that day and as we may inferr that the second command injoyned not such and such ordinances primarily because they are abolished and that such as were negative or prohibited as not making of Images are moral because they are continued and Images are to be rejected just so may we conclude that a Sev â—nth day here was primarily commanded and is moral because it it is continued and that the Seventh was not so commanded because it is rejected and laid aside This Argument especially made out in the designation of the Lords day will prove this for if that Seventh day was the substance of this command then either it is to be continued as moral which were against the current of the New Testament wherein as Christ hath set forth different ordinances so a different chief solemn time for worship or we must say that this fourth command belongeth not to us at all the contrary whereof we have made out It must then follow that it was not the Seventh day but a Seventh day which this command respecteth which therefore belongeth to us as it did to the Jews as well as any other command and particularly the second command doth Arg. 2. If God hath put a difference some way betwixt the Sabbath commanded here and the day of his own rest the Seventh day then it would seem it 's not that day which it commanded But he hath put a difference first in the mandatory part Remember what not the Seventh day but the Sabbath day or day of rest 2. In the blessing it is not said he blessed the Seventh day but the Sabbath therefore is that difference so palpable as being specially intended whereas if the scope of the comm â—nd were only the Seventh day it had been much more clear to have set it down otherwayes and no other probable reason of the difference can be given Arg. 3. Either a Seventh day is commanded primarily and then the Seventh but secondarily and consequentially or the Seventh was commanded the Jews primarily and one of Seven but consequentially for both were commanded to them and the first to wit the Seventh as being in use before But it cannot be said that the Seventh day was primarily commanded and one of Seven consequentially only because the general is first commanded and then the particular as when God required Tithes of Increase and Cattle by the command of Tithes he first required the proportion and then what particular proportion as to order he himself should carve out to them and so consequently came in the tenth Beast which passed under the rod by a particular command Levit. 27.32 33. because there God determined but if that tenth had not been set down the general command had but determined upon the tenth of Cattle as of Sheaves or bolls of Corn even so it is as to the day the command requireth one of Seven primarily but that it is this Seventh followeth from another determination Arg. 4. If the moral grounds and reasons which press this command do most directly respect a Seventh day and not the Seventh then it 's not the Seventh day but a Seventh day which is primarily commanded in it for the reasons bear out especially what is moral in it and principally intended but the moral reasons pressing it plead more strongly and directly for a Seventh day and but indirectly for the Seventh day as it was then instituted Ergo c. That the reasons do directly press a Seventh day and in a manner stick closely to it may thus be made out 1. â—f the reasons equally press on us the First day and the observation of it supposing it now to be observed according to Divine warrant then they do not primarily press the Seventh but the reasons equally press on us the First day Ergo c. the major is clear for the same thing cannot press two different dayes primarily nor equally that the reasons concern us as well as them upon the supposition aforesaid may thus appear 1. They are universal and do not belong to that people more then any other for the concession of Six dayes is to all and Gods example of resting concerneth all 2. If the breaking of that command be equally sinful to us with them and strike against the equity of the command and Gods example in us as well as in them then these reasons concern us also and us as well as them Now that they do so and agredge the sin of prophaning our Lords day as they did the sin of prophaning their Sabbath we must either grant or we must deny that they concern us at all Beside the weight of a challenge from the conscience by vertue of them will put a tender heart out of question of it seeing God giveth us Six dayes to our selves as he did to them and his example proposed to us ought to be respected by us as well as by them and the same general equity is in both 3. If the reasons be a sufficient ground of allowance to us for Six working dayes together even the last Six of the week as they were to them for the first Six then they determine not the Seventh day to be the day of rest primarily but a Seventh following these Six of labour but they do allow us warrantably to work
the change and its consistency with this command To the first then this command doth morally and perpetually oblige to these â— That there be a solemn time set apart and observed for Worship 2. That this should be one day of Seven 3. That it should be such a day the very day which God commandeth the Sabbath of his appointment whatever day it should be 4. That it be a whole natural day of twenty four hours yet having an Artificial day together undivided 5. That six and no more but six working dayes intervene and that these be together in a Week and therefore 6. That the Sabbath be a bounding day dividing one working Week from another if then six working days must be in one week and go together this will follow also that the Sabbath must be the first or last day of the Seven As for the Propositions clearing the change and consistency of it with this command the first shall be this The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it for all that is moral in it to wit a day and one day of Seven and a bounding Seventh day leaving six for work together remaining untouched by the change beside the Seventh day not having its Institution from this command expresly and directly but only accidentally the particular day whether the Jews Seventh day or the Christians First day of the week being supposed by the fourth Commandement as instituted or to be instituted elsewhere as is said and it 's first Institution Gen. 2. being only a positive and temporary Law may be therefore changed and yet the fourth Commandement keept intire we need not insist in further prosecution of this Proposition much being spoken to it on the matter already 2. Propos. Not only may the Seventh be altered from what it was under the Law to another Seventh day under the Gospel but it is meet and convenient from good reasons even in the Command that it should be so For 1. If these two ages before Christ and after him be looked on as diverse worlds and if the Redemption by Christ at his coming be accounted the making of the one as Gods Creation was of the other then it 's meet that when the world is renued by Redemption the Sabbath day should be changed for memory of that as well as it was instituted at first for the memory of the former there being the same reason for both But they are looked on as two distinct worlds and called so in the Plural number Heb. 11.2 and this last world distinguished from the former Heb. 2.5 and the redeeming of the one is looked upon as the making of the other therefore from that day forth the day of rest is to be such as may relate to both now the day being changed to the first it remembreth us of Gods rest at the Creation by distinguishing Six days from the Seventh and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former Arg. 2. If the new world be a work as much for the Glory of God and as comfortable to men vvhen it s begun and closed or finished by the vvork of Redemption as the making of the old World vvas then the day of rest of the new World is to be made to relate to that much more if the Redemption of the World be more for the Glory of God and for the comfort of men then by the ground on which the Seventh day was at first instituted it 's also again to be changed to vvit the memory of Gods great vvork but both the former are true Ergo or thus if the ground that made the Seventh to be chosen for the Sabbath in the old World be changed in the new and that ground agree better to another then to it then it is to be changed But the ground whereupon the old Seventh day vvas preferred is now changed and there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus if the perfecting of the vvork of Redemption and the rest of the Mediator after it be as much to be remembred as the vvork of Creation and Gods resting after it then the day is to be changed but so it is Ergo. Arg. 3. If by Christ in the new World all the Levitical Services be changed and the Ceremonial Worship of that day then it is meet that the day also should be changed 1. For shewing the expiration of that Worship and Law it being hard to keep that day and to distinguish it from the Jewish former Worship 2. To keep Christians more from Judaizing and to abstract them even from former Services of the Sabbath now abolished just as now no particular family hath the Priesthood as Levi had it before nor no particular Nation hath the Church confined in it as that of the Jews had though these vvere not typical properly yea it vvould be such a day as vvould point out the evanishing of former Ceremonies vvhich the in-bringing of the first day abundantly doth Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator and to be made some vvay relative to his Redemption past then it is meet for that end that the Sabbath day be changed so as it may be dependant on him as all other worship is that is moral-positive or positive moral and that cannot be done vvell if the former day be kept unchanged at least not so vvell as vvhen it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayers Praises Ministry c. now Sacraments as they â—eal are not ceremonial for the tree of life vvas instituted to be a seal of the Covenant of vvorks in the state of Innocency before the fall vvhile there vvere no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of Worship vvithout hazard of typifying a Saviour to come therefore he instituted new ones and that with relation to his work of Redemption considered as past Hence also his Prayer or Pattern is called the Lords Prayer and his Sacrament of the Supper is called the Lords Supper because instituted by him and relating to him in this Sence it is peculiarly said Heb. 2.5 That God put in subjection to him the vvorld to come different from vvhat vvas before and he is put as the Son in the Nevv Testament in the place of Moses vvho vvas the Lavv-giver and faithful Servant in the Old Heb. 3. upon this ground vve think that day is called Heb. 1.10 the Lords day to bring it in a dependance on Jesus Christ and to make it respect vvhat is past of the vvork of Redemption Arg. 5. If the day of solemn publick Worship be a piece of Gods Worship
do with Stage-playes because they are the pleasing incendiaries of mens lusts Augustine de Civ Dei brands Stage-playes with this black mark That they are the spectacles of filthiness the overturners of goodness and honesty the chasers away of all modesty and chastity whoris â—â— shews the art of mischievous villanies which even modest Pagans did blush to behold the inventions to lewdness by which the Devil useth to gain innumerable companies of evil men to himself In another place he calls Theaters Cages of uncleanness the publick professions of wickedness and Stage-playes the most petulant the most impure impudent wicked shameful and detestable at â—onements of filthy Devil-gods which â—o true religion are most abominable And elsewhere he declares That when the Gospel came to be spread abroad in the World Stage-playes and Play-houses the very caves of filthiness went to ruin almost in every City as inconsistent with it whence the Gentiles sayes he complained of the times of Christianity as evil and unhappy times Epiphani â—s contra haeres sayes That the Catholick and Apostolick Church doth reprobate and forbid all Theaters Stage-playes and such like Heathenish spectacles Chrysostom Hom. in Matth. sayes I wish the Theaters and Play-places were all thrown down though as to us they did lye desolate and ruined long ago Elsewhere he sayes That nothing brings the Oracles and Ordinances of God into so great contempt as admiring and beholding Stage-playes And that neither Sacraments nor any other of Gods Ordinances pray mark this diligently O! how often is it sadly verified will do a man good so long as he goes to Stage-playes Bernard Serm. ad milites templi sayes That all the faithful Souldiers of Jesus Christ abominate and reject all diceing and Stage-playes as vanities and false frenzies Let Salvian his weighty words de gub-Dei shut up this short account of the judgment of these Ancient Fathers anent this matter who sayes That in Stage-playes there is a certain Apostacie from the Faith For what is the first confession of Christians in their Baptism but that they do protest they renounce the Devil his Pomps Spectacles and Works know thou Christian when thou doest wittingly and knowingly return to Stage-playes thou returnest to the Devil who is in his Playes for thou hast renounced both of them together wherein many Fathers agree with him they being harmonious in condemning Stage-playes as being ordinarily stuffed with the names histories persons f â—bles rites ceremonies villanies incests rapes applauses oaths imprecations and invocations of the Idol-gods as when the Actors cry Help Jove Juno Apollo Bacchus c. and exclaim O Jove O Cupid O Venus O Apollo O Mars O ye Gods c. and swear by Jove Mars Venus the coelestial Gods c. beside all these they are often fraughted in these dayes with wicked and prophane scoffs and jests abuses of Scripture and bitter invectives against piety and as drawing men on to Profanity Idolatry and Atheisme In â—ine to shew the perfect agreement betwixt the Primitive and Protestant Church anent such Playes i â— will neither be impertinent nor I hope unedifying to subjoyn here the judgment of the famous Reformed Protestant Church of France from which other reformed Protestant Churches in this do not differ yea the stream of Protestant Divines runneth this way declared in a National Synod held at Rochel Ann. 1571. where this Canon was unanimously framed Congregations shall be admonished by their Ministers seriously to reprehend and suppress all Dances Mummeries and Interludes and it shall not be lawful for any Christians to act or to be present mark well at any Comedies Tragedies Playes Interludes or any other such sports either in publick or in private Chambers considering that they have alwayes been opposed condemned and suppressed in and by the Church as bringing along with them the corruption of good manners especially when as the holy Scripture is prophaned which is not delivered to be acted or played but only to be preached What useth now to be said in Apology for and defence of Stage-playes and for reforming of them yet so as to retain them still was long since objected by the witty and voluptuous Pagans and solidly answered and strongly confuted by the Fathers as it hath been by several Modern Writers particularly Doctor John Reynolds Mr. Stubbs and notably by Mr. Pryn to whose indefatigable diligence in collecting and great judgment in disposing of many of the particulars here discoursed I profess my self much beholden and may be in a great part by what hath been here hinted concerning the invention and original of them the nature end and use of them beside all that hath been and my most justly be said of the many dangerous and dreadful tendencies attendants consequents and fruits o them and the horrid abuses of them may sufficiently plead against the use of such Stage-playes being neither necessary nor profitable and for the utter abolition of them God is jealous and will not be mocked July 20 1675. Farewel TO THE READER THe Decay of Religion at this day in the World is come to such an height as that it is observed by all who pretend unto any Concernment therein and Complained of by Many By Religion we understand the Power of it in the Hearts and Lives of Men and not any Outward Profession of it only much lesse the generall pretence that is made unto it in them by whom its power is openly denied Neither is it manifest onely in the fruits of Sinfull security and the flagitious lives of all sorts of men but begins to be so also in its effects in the present state of things in the World filled with Misery and Confusion For the Wrath of God is many wayes revealed from Heaven against the ungodliness and unrighteousness of men who hold the truth in unrighteousness and in many Nations the Visible tokens and demonstrations of it do abound For there is in them no peace to them that go out nor to them that come in but great vexation is upon all their Inhabitants Nation is destroyed of Nation and City of City for God doth vex them with all adversity For whatever may be the thoughts and counsells of men in these things the Judgements of God are not meerly subservient unto their lusts and passions it is his own controversie with the world for neglect of the Gospell and opposition unto it that he pleadeth in them neither can our present respite in the enjoyment of outward mercies be any evidence unto us that we are not the objects of the same displeasure All men are in the same condition among whom the same sins and the same relapses from the power of religion are found for God is no Respecter of persons It is indeed an effect of divine patience which if abused unto security will issue in a more fore revenge In the mean time the voice of God unto us in all the miseries and desolations we hear of in the world is that unlesse we
spirit Gal. 5.16 and so praying and praising which this Law calls for is praying and praising in the spirit 1 Cor. 14. v. 14 15 16. 6 A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19.17 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers building Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of that duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10.10 4. Where the duty of one Relation is required as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precepts observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger worldly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadful 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abst â—ining not only from all evil but from all appearance of it 1 Thess. 5.22 4. We are not only forbidden the committing of such sins our selves delighting in them and inclining to them but accounting light or little of them in others yea we are commanded and ought to mourn for them when committed by them 7 The seventh Rule is whatever duty lies upon others we are commanded in our places to further them in it as Masters are to further their Servants Husbands their Wives one Neighbour another by advice direction incouragement prayer and other helps as in the fourth Commandment is clear where the Servants duty and the Strangers is imposed on the Master and whatever sin is discharged in our selves we are discharged any manner of way to partake in the same with others whether by advice example connivance ministring occasion or by sporting and laughing at it in them for so the Rule is 1 Tim. 5.22 Keep thy self pure partake not of other mens sins Men may be free themselves as to their own personal breaches and yet highly partake of others breaches of the Law 8 The breach of one Commandment virtually breaks all there is such a connexion and linking together of the Commandments that if the Authority of God be slighted in one it is so in all Jam. 2.10 1 John 4.20 9 One thing may in divers respects as an end or means be commanded or forbidden in many yea in all the Commandments as ignorance and drunkenness are because they disable for all duties and dispose to all sins Of this kind is idleness also and so knowledge sobriety watchfulness c. are commanded in all the Commandments for without these men are unfitted and incapacitated for performing any commanded duty 10 The tenth and last Rule is the Law is holy just and good therefore the least motion against it or discontentment with it is sin Rom. 7.12 In sum take these few watch-words concerning the obligation of the Law 1 That it obligeth to all duties and to all sorts of duties publick private to God to others and to our selves and that words actions gestures yea thoughts and the least motions of the heart come under its obligation his Commandment is exceeding broad so that there is nothing so little but it ought to be ruled by this Word and that in all persons of all Ranks whether as to doing or suffering 2 That it obligeth to the right manner of duties as well as to the matter and to every thing that belongeth to duties and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded 3 That it obligeth the whole man the outward in deeds words gestures and appearances or shews the inward in the understanding will affections memory conscience and so it requires that the mind will and whole nature be sanctified and conform to all these Commands 5 That it obligeth to obedience in all these always and in the highest degree so that the least disconformity in habit or act is a transgression the obedience it requires is perfect in all these respects that not only there must be no breach of any of these Commands directly much less a continuance in a breach but that also 1. There must be no appearance of breaking them 1 Thes. 3.2 â— 2. There must be no consent to break them though it come not forth to act Matth. 5.28 There must be no casting our selves in the way of any temptation or snare whereby we may be inticed or occasioned to speak so to break them as Dauid was by his looking on a woman 2 Sam 11.2 which Job guards against Job 31. v. 1 4. there must be no corrupt motion affection or inclination to evil even where it gets not assent there must be no tickling of delight in the thing though the heart dare not consent to act it nor any discontentment with the restraint that keepeth from such a thing or secret wishing that such a thing were lawful but on the contrary we must account every commanded thing right Psalm 119.128 5 The involuntary motions of the mind which never get assent to any of these evils nor are delighted in yet even these are prohibited by this Law because they flow from a corrupt Fountain and are the Evidences of disconformity to Gods Image in our nature and they ought not so much as to be in us Hence doth the Apostle complain of lust Rom. 7. though resisted by him 6 It reacheth not only to streams of actual corruption but to the Fountain of original sin whereby we entertain within us the seed and incentives unto actual evils that contradict this holy Law By all which we may see what holiness it calls for and how often if we were examined in all the Commands by
first Gen. 2. beginneth â— with the very first seventh after the Creation then it is spoken of Exod. 16. before the Law was given then Ezod 20. it is contained expresly in the Law and that by a particular and special Command in the first Table thereof and is often after repeated Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones which preference can be for no other reason but because of its perpetuity yea it is made a rule or pattern by which the extraordinary Sabbaths or Feasts in their sanctification are to be regulate again it is repeated Deut. 5. with the rest of the Commands and in the Historical part of Scripture as Nehemiah 9.13 it is also mentioned in the Psalms the 92. Psal. being peculiarly intituled a Psalm or Song for the Sabbath day The Prophets again do not forget it see Isa. 56.58 Jer. 17. and Ezek 20.22 In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists Math. 24.20 Luk. 23.56 Act. 13.14 15 21. 20.7 in the Epistles as 1 Cor. 16. and in the Revel chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty 2. Consider how weightily seriously and pressingly the Scripture speaketh of it first it is spoken of Gen. 2. as backed with a reason 2. Through the Law the sanctification of it in particular is described 3. It is spoken of as a mercy and singular priviledge that God gave to his people Exod. 16.29 Neh. 9.14 Ezek. 20.12.4 Many promises containing many blessings are made to the conscientious and right keepers of it Isa. 56.58.5 The breach of it is severely threatned and plagued Numb 15. Neh. 13. Jer. 17. Ezek. 20.6 Many examples of the Godly their care in keeping it are set down see Nehem. 13. Luk. 23.56 Act. 20.7 Revel 1.10 7 The duties of it are particularly set down as Hearing Praying Reading delighting in God works of mercy c. 8. It is in the Old Testament claimed by God as his own day not ours My Holy day Isa. 58.13 and Nehem. 9.14 it is acknowledged knowledged by the People to be His whole they say Thine holy Sabbath which property is asserted of that Holy day as being Gods besides other dayes Rev. 1.10 And this is asserted also in this same Command where it is called the Sabbath of the Lord in opposition to or contradistinction from the other six dayes all which seemeth to speak out something more than Temporary in this Duty of setting a Seventh day apart for God for we speak not yet of the particular day 3. Look to it in all times and states of the Church and ye will find it remarkably Characterized with a special Observation As 1. In innocency it 's instituted set apart from others and blessed and Heb. 4. It is called the rest from the beginning of the World 2. Before the Law was given the Sanctification of it was intimated as necess â—ry 3. In the giving of the Law it is remembred and a Command given to us for remembring it 4. After the Law it is urged by the Prophets Isaiah and Jeremiah and kept by the Godly Psal. 92. 5. In the time or after the time of the Captivity the breach of it is reproved Ezek. 20. And its Observation restored by Godly Nehemiah Hitherto there is no difficulty the pinch will lye in this If the Scriptures speak of it as belonging to the days of the Gospel In which for making of it out 1. We have these hints Acts 20.7 1 Cor. 16.2 Where Christians going about the Moral Duties of the Sabbath is especially observed to be upon one day peculiarly 2. That Title of the direct appropriating of a Day to the Lord Rev. 1.10 Which places will fall in to be considered particularly when we come to the last question Besides these we may produce three places to prove a Sabbath as belonging to the New Testament though not the very Day used or observed for the Sabbath in the Old and this will be enough to make out the Assertion two of them are Prophesies the third of them is in the Gospel The first Prophesie is in the 66. Chap. of Esaiah v. 23. The second is in Ezekiel's Description of the New Temple Chap. 43.44 45 46 c. Where 1. It is clear that these places relate to the Dayes of the Gospel as none can deny but they do so eminently 2. It is clear that though they Prophesie of the Services of the Gospel under the names of Sacrifices c. proper to the Old-Testament-Administration and of the Sanctified and set-apart time of the Gospel under the Name of Sabbath which then was determined and whereto men were then bound by the fourth Command as they were to Sacrifices by the second yet these Prophesies infer not by vertue of the fourth Command the very same Day to be under the Gospel which was under the Law more than the same Services by vertue of the second which none will deny to be in force notwithstanding of the change of Services and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding of the change of the particular Day Yet Thirdly it is clear that from the mentioning of these Services this will follow that there should be set and fixed Ordinances and a way of Worship in the New-Testament as well as in the Old and that there should be a solemn chief set-time for the Sabbath which men ought to sanctifie and that they should no more admit any other times nor so set apart into a parity with it than they were to admit any Service or Worship not allowed by God or that was contrary to the second Command for if any thing be clear in them this is clear that they speak first of Services then of solemn times and Sabbaths and of the one after the other which must certainly infer that both external Services and a solemn chief time for them do belong to the New-Testament Hence it is that many Divines from that Prophesie of Ezekiel do draw conclusions for fundry things out of those places as 1. Concerning the necessity and continuance of a standing Ministry and though Ministers now be neither Priests nor Levites yet â— say they it followeth clearly that there will be a Mini â—try because such are spoken of there 2. Concerning the necessity of and a Warrant for Church Discipline and separating not only Doctrinally but Disciplinarily the Precious from the Vile and debarring of those who are Morally unclean from the Ordinances because these things say they are Typified in the substance by the Porters being set to keep the Doors and by the charge given to the Priests 3. Anent the continuance of a Church and of the Ordinances of Word Sacraments c. And the Congregating of Christians to attend these though there shall
one of these wayes set down 3. It hath the Particularity in it that all the rest have to wit To be in the Singular Number Thou shalt c. To shew That it speaketh to every one in particular Yea though all the Commands concern all Ranks yet only here are Son Daughter Man-Servant Maid Servant and Stranger expresly mentioned as comprehended in it 4. There is a special Equity holden out here in the Proportioning of this time There are Six Dayes given us to Labour on and therefore it is all the Reason in the World that the Lord have the Seventh And if this Concession of God's of Six Dayes to work on be Moral For all the time is God's and we cannot for our use take any part of it but by His grant and there is no other Grant But this dividing and proportioning of Time betwixt him and us in which Division too he hath given us by far the large â—t Share to wit Six parts of Seven Then must the setting a part of a Seventh Day be Moral also And so the Command it self wherein both are comprehended viz. The Sixt given to us and the Seventh reserved for him they must needs stand and fall together For they Mutually put each other Thou shalt labour Six Dayes and Rest on the Seventh Thou shalt Rest on the Sabbath Day and Labour Six 5. This Day is claimed by the Lord as a thing wherein he hath a special Propriety It 's the Lords Day â—or though he did give Six yet he reserved a Seventh And can or dare any say That he discharged that or dispensed it away from Himself to any other If not it must be His still and cannot without Sacriledge be other wayes applyed Obedience to this Command is pressed by an exceeding Weighty Reason drawen from God's own Example which maketh it clearly Relative to it 's First Institution Gen. 2. Where it is said That He Rested after Six Dayes Work the Seventh Day viz. the whole Seventh Day and so should we which is the more effectual for proving the Morality of this Command Because 1. It 's a Reason that took place even in Innocency and so respecteth no Type or Ceremony 2. It is Universal belonging to all Men who are God's Creatures And therefore since the Reason is perpetual so must the Command be like-wise 7. This Command alone and beside all others is expresly pressed in the observation of it not only on Masters and Rulers for themseves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lord's day with them and by them as well as by themselves whereby the extent of this Command is clearly and earnestly holden forth in more express terms than in any other of all the Commands though this be implyed in them also 8. The observation of it is pressed and encouraged unto by a special blessing which He hath annexed to the time set a-part by himself He blessed it that is He made and still maketh it useful and refreshing as a special blessing to his people who keep his Ordinances seeking Him therein this day has a double portion and increase beside any other day for his Peoples Repose Edification Comfort finding of His Presence c. And to say now that this Solemn-time were not moral were to â—ob the Church of a great blessing seeing this day set a part by God for his Service hath the blessing beyond any other day commanded on it and in the experience of his People often hath it been found to be so 9. It is specially and singularly ushered in with a M â—mento or Remember which is not expressed in any other Command and Shall we think that where God saith Remember there is nothing to be taken notice of or shall we think that it saith not Remember now as well as then and if so Who can warrantably forget that which he biddeth remember which is not to keep the Seventh day but the Sabbath holy unto the Lord And may not all these Characters putt together in one Command so many not being to be found in all the other Commands if put together May not all these I say convince us that it is the Lord's purpose to have this Command standing obligatory in its substance to the end of the world Which is so pressed that if there be little help from Nature's light to determine the day or to press its observation it may be strongly born-in by the more clear and weighty reasons And so we come to the fourth way proposed for making out the morality of this Command which is by adducing some Arguments drawn from Scripture The first whereof is If the Law bind under the New-Testament not only in respect of its matter as its natural nor only as it is repeated in the New-Testament but also by vertue of the Authority enacting it then this Law of the fourth Command though not explicitly determined by nature and though it were not mentioned particularly in the New-Testament must be binding also for it hath that same Authority But the first is true and is acknowledged generally by Divines excepting a few and is clear by Christ and his Apostles their citing of it as supposing it to be binding Therefore the last must be true also 2. Arg. If this Command be founded on moral grounds then it self must be moral But the grounds on which it is founded are moral Ergo c. 1. It is moral that God should have a solemn and chief set-time 2. That he himself and none other should determine that time seeing no other could do it and bless it 3. These reasons-in the Command it self dividing time into six parts of it to us and a seventh part to God and God's resting after six days working with his making only seven days in the week and employing six of them to work c. these reasons I say are all moral and bin â—ing now as before 3. Arg. If all moral duties be contained in the ten Commands then this Command must needs be moral But the first is true Ergo c. This Command containeth a moral duty which is in none of the preceding Commands to wit the stinting and determining of the solemn and chief time to be set a part for God's worship to be one day of s â—ven It is true Time is commanded to be allowed to God's worship in those other Command â— wherein the duties of worship themselves are commanded for worship cannot be performed more than any other duty without some time but that the chief time should be so much and so often is only determined in this Command from which it appeareth 1. That an indefinit time of worship or for it is not the morality of this Command because this followeth necessarily as being supposed needful for the performance of every positive duty contained in the other Commands its morality therefore must be The determining of â—hat definit time 2. We may hence
see a reason why there is no new Command for this in the New-Testament because this standeth in the Law neither are Thou shalt not Swear Kill c. mentioned as new Commands more than this so â—hat had they not been mentioned in the New-Testament as some are not yet had they still obliged It is just so as to this and the reason why they are mentioned may be supposed to be because the main fault about them was defect and short coming but in this it was excess which our Lord also regulateth by holding forth the right observance of it and clearing what was wrong and so is supposed to confirm what he repealeth not 4. Arg. If it be not free for men to carve out God's solemn chief time of worship at their pleasure then is this Command moral for that liberty is restrained by this Command and no other But it is not free for them to choose what time they please or to carve it out This seemeth to be only questionable which is therefore thus confirmed If it be free to men to carve out what solemn and chief time is to be given to and set a part for God's worship then either it is free to them to choose no time at all or it is free for them to choose a longer or a shorter than this But neither of these can be said not the first as is clear not the second because it will not so quadrat â— with the end for if the time be shorter it incroacheth on God's due if it be longer it incroacheth on God's concession of six days to work in If it be shorter it incroacheth on God's due as is said and our souls good if longer it incroacheth on our temporal Calling and Can any restrain man when God giveth him liberty Again If it be free to men so to cut and carve at pleasure on the solemn and chief time for God's worship it s either free for all men together to agree on a day even one and the same or its free for each Country or each man to choose what day they please but neither of these are either possible or practicable to edification therefore must the day be determined to them and if so then sure by this Command And so it s still binding and cannot in that respect be altered without sin which was the thing to be proved 5. Arg. That there is a morality in a Seventh day we may argue from four famous and main Witnesses The 1. whereof is the general practise of all Christians I say nothing of Heathens Apostles and generally all in the Primitive times have ever thought that one day of seven is to be observed and have in less or more accordingly observed it 2. As the Pra â—tise of all so the Judgment and opinion which is often more sound than m â—ns practises of all doth confirm it Was there ever any Churches that did not in all their Catechisms and Canons take in this fourth Command with the rest do not all Writers who comment on the Decalogue comment on this Command and urge the sanctifying of the Lor â—â— day from it 3. Take men â— Consciences for a third Witness and it will be found that for no sin do they more frequently and more sharply challenge then for Prophaning of the Lord's day The Conscience directly making use of this Command and of the M â—mento and other reasons in it for aggravating of that sin when yet it will say nothing for the Seventh day but this first-day of seven it presseth most exactly neither will any reason all â—aged against its morality quiet it and the more te â—der that Christians be the more will they find a pressure of Conscience for obedience to this Command and the more easily will they be convinced of and sadly challenged for the least breach of this Command 4. God's Dispensations of Blessings or Plagues especially in spiritual things bear witness to this Truth Doth not experience tell us that those who make mo â—t Conscience of keeping this Command are often yea ever the most thriving Christians as to universal holiness and tenderness and most near and intimate Communion with God and will not the unsutable sanctification of but one Sabbath or the interruption of their wonted seriousness therein give them a sore back-set and on the contrary doth it not appear that those who are gross and untender in this are often gross and untender in all manner of Conversation and are followed with spiritual plagues of hardness deadness and Hypocrisie at the best or else fall into gross outward acts of prophanity or into errours in judgment which are the bad and sad effects of prophaning this day on them who pr â—judg themselves of the bl â—ssing of it and if the blessing of this Law continue must not the Law it self be moral and perpetually binding the obedience whereof hath this blessing perpetually more or less annexed to it as the prophanation thereof hath usually Plagues at least spiritual There are some Objections that are moved against the morality of this Command I shall speak to three of them which are most insi â—â—d on 1. Obj. This Law is not mentioned as being renewed or confirmed in the New-Testament Answ. 1. It 's Authority dependeth not on the mentioning of it so in the New-Testament the Law is God's Word and hath its Authority as well as the New-Testament 2. What if some other clearly mo â—al and binding Law had been omitted or not mentioned in the New-Testament as there seemeth to be no palpable and expre â—s Command again â—t Images though there be against will worship sure it is enough that it is not repealed in it so it is here as is said 3. Sundry other positive Laws are binding which are not mentioned in the New-Testament such as these For a man not to Marry his Sister or his Aunt c. 4. It will be â—ound on the matter to be confirmed when we shall see what warrant there is for the Lord's day which is one of seven and yet is clearly holden forth in the New-Testament But this Command as also that relating to Idolatry are so little mentioned because the I â—w â— after the Captivity were not so much in the defect of obedience to these Commands but were rather disposed to a superstitious excess which maketh Christ often rectifie that abuse of the fourth Command but never to annul it The third Command also anent Swearing might be said to be abrogated because it is not so positively asserted in the New Testament 2. Obj The Apostle Rom. 14.5 6. Gal. 4.10 Col. 2.16 seemeth to cast away difference of times especially of Sabbath-days which could not be if this Command were moral Answ. The Apostle cannot be understood simply to cast away the observation of all days as a bondage so to make all times alike For 1. That would contradict his own practise and the practise of the other Apostles for it is clear
that they differenced the first day of the week from other days and one day 〈◊〉 special is called The lord's-Lord's-day which other days of the week are not 2. If all times be a-like simply and all making difference be there reproved then could there be no time set apart to be observed by men to the marring of that indifferency and if so then hath the Christian Church been still in a palpable gross sin for if the keeping of a day by vertue of God's Command marr that indifferency much more will the keeping of a day by mans command and so there could never be a Sabbath 3. We must therefore understand these places not as casting all days and times simply but ceremonial and Jewish days or days invented by men because the scope of the places runneth that way viz. against the bringing in of ceremonial worship as necessary which while some weak ones not yet sufficiently informed did still practise as Rom. 14. the Apostle would not have them hastily condemned in Days more than Meats yet is there still a difference betwixt Bread and Wine in the Sacrament of the Supper and other meats which this discourse of the Apostle taketh not away so is it in days And in these Epistles to the Galathians and Colossians he speaketh of days and not as would seem of the weekly Sabbath which is ordinarily called a day as taking in all the extraordinary Feasts of the Jews which is the more probable because the c â—remonial Law was pressed on them as still necessary by false Teachers or he speaketh of mere Jewish days and so of the Seventh day which they kept for it 's of such observation of days as was sinful and brake them off from Grace and the Gospel as other ceremonies did that he speaketh of but that cannot be said of all days or of keeping one day of seven Therefore this cannot be meaned there 3. Obj. The fourth Command precisely commandeth the Seventh day from the Creation to be kept but that is not moral therefore neither is the Command so Answ. This Objection goeth upon that mistake as if the very Seventh day were still commanded in it as the main sub â—tance of it which our next discourse on the true scope and meaning of the Command will clear so that if a Seventh day and not that Seventh day be commanded as the main substance of that Command that Objection falleth 2. There is a difference to be put betwixt the mandatory part of the Command and what is further added for pressing the observation of it or for ex â—plaining its meaning The precept strictly is Rememb â—r the Sabbath day to keep it holy It saith Remember the Sabbath or the Holy rest what-ever day it shall be on and so it is said in the close that He Rested the Seventh Day but that He Blessed the Sabbath Drawing it still from the Seventh precisely to the Sabbath Even as in the Second Command This is 1. commanded in special that no Image be made then 2. This in â—eneral that all Gods Commandement concerning His Worship even such as were Ceremonial for the time should be observed with what-ever others should be given So here this Fourth commandeth expresly One of the Seven because the Recurrency of that time is bounded and generally what-ever Seventh the Lord shall be pleased to pitch on We have said the more on this because it doth not only clear the true Scope of the Command but sheweth the necessity of the Observation of that time which the Lord hath â—anctified for himself 3. We should put a difference also betwixt Ceremonial and Mutable All the Judicial Laws are Mutable and the Decalogue it self in respect of it's Curse and as it was a Covenant giving Life is Actually changed and abolished Yet is not for that to be reputed Ceremonial and not Obligatory Though all Ceremonials be Mutable yet all Mutables are not Ceremonial Besides this change is not in the matter Why may not therefore the Seventh Day in Order which was observed from the Creation to the Resurrection of Christ be chainged to the First Day of the Week which is a Seventh Day in Number still without abolishing the Morality of the Fourth Command Amongst other things in this Command there is more express mention of the whole Families joyning in this Duty than is in other Commands Therefore it being a concerning-Duty to us and a special thing included in the Command we shall speak to that Point concerning Family Worship before we speak of the Second General proposed about the Particular Mor â—lity of this Command and the meaning of the Words of it that ye may see that it is no invention of Men when ye are called to it and when it is pressed upon you We shall here 1. shew you that This Command holdeth forth a Family or Domestic â— Worship 2. We shall confirm it more largely from other Scriptures and Grounds of Reason 3. We shall shew wherein it consisteth in particular and on whom it mainly lyeth to be discharged 4. We shall shew the Advantages of Conscientious discharging of it and the Prejudices of neglecting it with the Aggravations of that Sin That there is such a thing as Family-Worship included in this Command will be clear by considering 1. What Worship to â—od in general is 2. What Family-Worship is 3. What this Command requireth 1. By VVorship is understood some Tribute payed by the Reason â—ble Creature to God as the Great and Soveraign Lord Creator wh â—ther it be immediately and directly payed and performed to Him as Prayer and Praise or for Him and at His Command and for His Honour as Preaching Hearing and receiving of Sacraments which are VVorship when Rightly gone about In a word we call that VVorship more â—tr â—ctly and properly which is a Duty of the First Table and cometh in as commanded in it for the Honour of God and not for our own or others External Profit which though commanded in the Second Table cannot be so properly called VVorship much-less Immediate-Worship Thus Teaching others the Duties of Piety may be Worship when Teaching the Duties of any other ordinary calling is not 2. We call that Family-VVorship which is to be performed by such and such Relations or by all the Constituent Members of the Family joyntly And so it differeth 1. From Secret or Solitary VVorship which one performeth alone to and before God 2. From Publick Worship which one performeth by Joyning in a Congregation of many Families together 3. From that Worship performed occasionally in Mutual Fellowship amongst Believers or Professours of divers Families For 1. That may not be Ordinary as this nor so frequent 2. That is free to this or that Believer as they shall choose or as occasions do cast them to be together This is not at Choice but is necessary as to the same persons 3. This is performed by Vertue of Domestick Relations and not of Christian only 4. This may have
capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of Worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of Worship capable of that and it falleth under the power of Christ who Mat. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other Worship was which stood by Gods positive Command even as this did Arg. 6. If by this command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the Seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the First day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the Seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the Seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their Seventh day and yet nothing so in the fourth command which commandeth one of Seven but not the Seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far at least it would be peculiar to them And by Christs rising in the morning is changed 2. It 's pressed peculiarly on the account of Gods redeeming them from Egypt they had that to think on that sometime they were where they got not liberty to rest any day therefore should they ease their Servants as it is Deut. 5.14 15. This holdeth especially if it was on the Seventh day that their freedom from Egypt began Exod. 12. which was after that made the first day of their year that is the morrow after they did eat the Passover as it 's made probable by some 3. It was peculiarly discovered to them by Gods raining Manna from Heaven Six dayes and by his with-holding it from them the Seventh 4. It was peculiarly accompanied with special Ceremonial Services beyond other dayes 5. Gods manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therfore it was most agreeable to that way and time to press the Seventh day on them which minded them of the benefit of Creation but it 's otherwise with the Church under the Gospel Hence their Sacraments had respect externally to their deliverance from Egypt and temporal things whereas ours have respect purely to what is spiritual 6. The Apostle Coll. 2.16 taketh in their Sabbaths with their other dayes and though he take not in all dayes alike yet it can hardly be denyed but their Seventh-day-Sabbath cometh in there where all the Jewish times are put together Therefore it would seem there is a type not in the command but in that day though not properly yet accidentally in respect of its worship end application c. complexly taken and that therefore this Seventh-day-Sabbath is expired at least if not repealed seeing that dayes and times kept by the Jews are enumerate with their other Services which were antiquated even as when the Apostle condemneth difference about meat or drink his meaning is not to condemn what difference is made in the Lords Supper in the New Testament but what is from the Old so may the same be said of dayes It 's their old difference he cryeth down Propos. 3. As it 's meet that the day of Worship under the Gospel should be another then what was under the Law and should therefore be changed so it 's meet that the change should be into the First day of the week and to no other day For 1. No other day has been honoured with so many Gospel priviledges as 1. With Christs Resurrection Matth. 28. It was the First day of his victory and rest 2. With Christs appearing twice at least on it to his Disciples fingling it out from other dayes or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day if there were not something remarkable in it beside what is in another day 3. The Spirits giving at Pentecost Acts 2. will be found to be on the First day of the week now no other day can claim so many priviledges and so many wayes relate to Christ. 2. If the grounds upon which the Seventh day under the Law was preferred during that World do in this renewing of the World agree only to the First day of the Week then is the First day to succeed but these grounds proportionally agree only to the First day under the Gospel which agreed to the Seventh under the Law Ergo That which made the Seventh day preferrable was 1. That God had ended all his vvorks on the Sixth and rested the Seventh It vvas the First day after the Creation so the First day of the Week is that day on vvhich Christ rose having perfected the vvork of Redemption and obtained victory over death under vvhose povver some vvay for a time his body vvas before that and vvas thereby manifestly declared to be the Son of God to vvit by his Resurrection from the dead Rom. 1.4 2. The force of the example vvill hold here God made the World in Six dayes and rested the Seventh therefore rest ye vvith him so Christ having for a time suffered fully overcame the First day and began his estate of exaltation therefore rest vvith him and rejoyce that day it being the beginning of this nevv joyful World 3. No
other day can be substituted in place of the old Seventh day reserving intire the morality of this command therefore it must be this that is put in the place of that for this command requireth 1. one day of every Seven allowing Six of every Seven to work and that together Now if the day had gone beyond the Sabbath ensuing it had not been one day of Seven if it had been the second third or fourth day then the Six working dayes had not gone together But now the First being appointed for God next to the Seventh God hath his part or tribute called for and then came Six working dayes together unto us of that same Week and so still they run God hath One and we have Six of the same Week If it be here objected that this way the new World is begun with a Sabbath whereas the Sabbath closed and ended the Creation of the old World Answ. 1. Thus God hath no loss of what he required for this way no Week wanteth its Sabbath 2. It 's most sutable that the old World should end in a Sabbath and the new begin in a Sabbath that so the worship of the new which most distinctly discovereth the change might the more immediately and convincingly preach the change which could not so well have been done if working dayes of both had met together or a working day of the one and the Sabbath of the other 3. Though the old Sabbath was the Seventh in order from the Creation yet it was the First day after mans Creation God beginning as it were and entring him with that even so when men are brought into this new World or change God will begin it with gladness and joy to them Propos. 4. The day of solemn publick worship required to be observed by this command was really changed from the Seventh or last day to the First day of the Week according to the former grounds That it was really changed may be made out by these 1. That the Apostles and primitive Christians after Christs Resurrection and Ascension had their solemn day for meeting to worship God yet neither did they by themselves together in practise keep the Seventh nor by command appointed it to be kept nor gave it the title of the Lords day It 's true that often they kept it in a sort with the Jews as they did Pentecost for the opportunity of the multitude coming together on these dayes or to bury it with honour as they did practice for a time several of the Jewish Rites antiquated for their gaining and till they were fully informed of their abolition but in constituted Churches of the Gentiles we never read that they kept it but another day 2. The Apostles and primitive Christians kept and esteemed the First day for their solemn day beyond and above all dayes yea and it only as the Christian Sabbath For 1. on that day they used to meet ordinarily and that not occasionally but purposely and determinately as John 20. v. 19. and 26. which is clearly the First day 2. They are purposely together and not for fear for fear scattereth but while they are together they do for fear shut the doors being very probably led from the news of the Resurrection to be together and so again v. 26. they meet and Christ with them And though it may possibly be that on other dayes they met yet doubtless this holdeth forth something peculiar to this day and some Lesson to be taken from it That 1. Christs coming to them is especially trusted on that day and that while they are together 2. That when they met at any other time ' ere he came to them it 's never said they were or came together the second third or fourth day of the week but on the First and vvherefore doth the Holy Ghost record that day or their meeting on that day when he omitteth the naming of other days but that that day in its Exercises may be especially taken notice of and though other dayes had been much alike in Exercises to them yet the recording of this day so often and omitting the other intimateth a difference sure they are not alike in this so much for the 20 of John which is the first place of Scripture we make use of The second is Acts 2.1.2 Here they are said to be all with o â—â— accord in one place when Pentecost came where it 's clear 1. That Pentecost was on the first day of the week for it was the fiftieth day after the Feast of unleavened bread Now according to the Jews account their Passover day was on the Sabbath called John 19.3 â— an high Sabbath in which Christ lay all the day in the grave as appeareth for that day is called their preparation for the Feast wherein Christ suffered which is our Fryday reckon now what will be the fiftieth day after or Pentecost and it will be found to be the First day of the week And it 's not only observable for their meeting but for God's sending the Spirit on them as a special blessing of that day and his countenancing of their worshipping him on it according to his promise 2. It is clear that they did meet together on this day 3. That this meeting together was not a daily or ordinary meeting together for John 21 we see they went to Fishing and no question sometimes they went asunder for v. 1. it 's marked as a thing not ordinary to every day that on that day they were altogether in one place 4. It was not a meeting in reference to the Pentecost feast for 1. They only are together distinct from the People 2. It 's not in the Temple but in some other house fit for their meeting together at publick Worship it must be therefore because that day was the time of their solemn meeting even their Christian Sabbath The third place is Acts 20.7 and upon the first day of the week when the Disciples came together to break bread Paul preached unto them c. where it is clear 1. That this meeting was for publick Worship as the breaking of Bread and Preaching intimateth 2. That there is some observableness in this Circumstance that it was on the first day of the week and that that day is mentioned rather then any of the former six dayes in which he had been there at Troas though it 's more than probable they had meetings and preaching on them also but this is the only and great difference that their meetings on these days were occasional and it may be but partial to speak so but the solemn chief sixt meeting of all was usually and ordinarily on the First day 3. This coming together on that day for these ends is spoken of as a thing that was not new nor occasional but as their customary constant known Practice they came together purposely to break bread and to wait on other Ordinances 4. It 's clear that by special applying of these Exercises to
that men at the close of the week should lay up by them as God had blessed them then to reserve it to the beginning of another week were not the First day more especially to be sanctifyed then the last and the last to be accounted but an ordinary working day The fitness then floweth from this that the first day of the week being the day of their solemn Communion with God and with one another and the day of their partaking most liberally of spiritual blessings from him that therefore they should be most readily warmed in their affections and be most liberal in their Communications to such as wanted especially if we consider the Jews to be parties for whom that Collection or Contribution was It 's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles Rom. 15.26 27. That the Gentiles were their Debtors in temporals because they had received spiritual things from them now this argument is most fresh and powerful when believers do on the First day of the week record Gods priviledging them with his Ordinances and giving them his day in place of the Ordinances and day â— which the Jews once had and yet deriving these unto them by the Jews I say this Argument will then be most fresh to incite to that duty in particular If any say that it was accidental that the first day was chosen or named rather then another because one behoved to be named and it was alike which But 1. I demand why is it universal If it were from one Church only it might possibly have been thought so but he doth call for this Duty on that day from more Churches 2. Why doth he not recommend it but command it as having more then an indifferency in the very day And 3. Can it be by guess or accident to speak so that so many priviledges are fallen on that day And that so many things are recorded of it and astricted to it by commands which is not done of and to any other days And if one place would not suffice to prove that the First day and not the Seventh day was preferred by the Apostles as the chief day of solemn publick worship yet all these things put together must prove a preference in that day or we must say that the Penmen of Holy Scripture have been very partial who have marked many things and recorded them concerning Gods Worship on that day and have never so much as once for solemn Service named what was done on the second third fourth fifth dayes we must either say that this is inadvertently done which were blasphemy considering by what Spirit they wrote or we must say it 's done to put a preference on that day and to shew that it 's especially to be taken notice of as the most solemn day for God's worship by Christians which is the thing to be confirmed for the day that 's claimed as the Lords kept for him and singularly marked to be priviledged beyond other days must be his day but this First day is such Ergo c. Propos. 5. This change of the day whereby the Seventh is laid aside and the first substituted in its room is of divine authority and institution and not by any meer human or Ecclesiastick Constitution I conceive there is indeed no mids here betwixt a divine Institution which hath Gods warrant and authority stamped on it and for Conscience sake is to be observed as being obligatory thereof and that immediately and human or Ecclesiastick Constitutions which may reach the external m â—n but in the matters of worship cannot bind the Conscience or impose them as necessary Now that this change is not by the last but by the first we prove these ways 1. Thus if it be not human or Ecclesiastick t â—â—n it must be divine but it is not human or Ecclesiastick ergo it's divine That it is not human will appear 1. If it reach the Conscience and that immediately then it 's not human but divine but it doth so 2. If no man or Church on earth have power to alter Gods day now nay nor simply or at all then it 's not human or Ecclesiastick but first none can change it as we might clear from great absurdities that would follow 2. If any Church have this power let them shew it the Old Church had it not neither the new as is cleared in the first question 2. We proceed to evince this change to be by divine institution these four ways 1. From reasons flowing from Scripture or Consequences drawn from it 1. Thus where by genuine and native Consequences drawn from Scripture any thing is so imposed as it cannot without sin be altered or neglected there is a divine institution but in the change of the Seventh day-Sabbath to the First such Consequences may be drawn from Scripture as will upon supposition of the change a strict it to the First day so as that cannot be altered or neglected without sin Ergo it 's of divine institution The question can be only of the minor which is made out from what is said in the third Proposition thus If these very grounds which plead the conveniency of the change simply do plead the conveniency of that change to the First day then by clear and unforced Consequence the first day is chosen and cannot without sin be passed by altered or neglected except we say these reasons have no weight but these very grounds will be found to plead for and to be applicable to the First day of the week a lonely and therefore beside all other days in the new world it m â—y be called the day which God specially made as it is the day of Christs rest from the work of Redemption answerable to Gods rest a â—ter the Cre â—tion c. and therefore as being most conducible to that end the First day cannot be without sin past by neglected or altered 2. Thus if the very day of Christs rest in the new world be to be rested on and sanctified as the Sabbath then the First day is to be rested on and sanctified but by Analogy from the works of Creation we may see that the First day of rest after the finishing of the work of Redemption is to be sanctified Ergo c. and Psal. 118. is very considerable to this purpose wherein there is 1. a Prophecy of Christ. 2. Of a day which God hath singularly made for us to joy in 3. That day is the day wherein the rejected stone is made the head of the corner which day is clear from Rom. 1.4 to be the resurrection day yea suppose that day there doth signifie the time of the Gospel wherein we should joy yet even that way the First day is by proportion that day eminently wherein Christs Victory was manifested and so the day wherein Christians ought especially to rejoyce The second way we may reason for the change to be by divine Institution is
from this command If supposing still a change by the morality of this command the Seventh can be changed into no day but the first day of the week then is the change into the first day of divine institution for so that must necessarily be which is by vertue of a command but by this command no other day can be admitted for each week is divided in six working days and these together to us and one of rest and that to God now by changing it to the First God getteth one and we six and that together but if the day were the second third fourth c. it would not be so for the six working days would be interrupted which is contrary to that morality of the Command whereby our days are distinguished from his that ours for one week being fully by we may with the greater freedom give God his The third way we take to prove the change of the day to be by divine Institution is this â— If by the practise of the Apostles who were guided and inspired by the Spirit in things belonging to their Office infallible this day was observed as different from other days then there is a divine institution of and warrant for this day but by the practise of the Apos â—les this day is celebrated as different from and preferred to other days or as divine therefore it 's of divine Institution If the divine practise and example of the Apostles in things moral and common to all do not either suppose a divine antecedent institution or infer a subsequent then their practise and example which in these things is infallible and unerring will have no more force then the example of others which were absurd their examples being especially pressed on us and if in any thing their example be divine it must be in this so particularly and so well circumstantiated and where their meeting is not recorded to have been on any other second third c. day certainly their practise must be not only more then nothing but very significant and indeed in positive worship the Lord hath been pleased to be more sparing to say so and to leave us more to gather from Examples then in negatives as in the positive part of swearing admitting of Church members in government baptism and admission to the Supper yet none can say that there is no Scripture-institution in these where there may be such grounds or examples 4. The divine Institution of the chang may be argued from the title thus if that which is called the Lords be his by divine institution and separation from other things not so called then this first day must be his by divine institution and separation from other days but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three ways 1. By looking to what is called the Lords generally in the Old Testament as his house his Altar his Priests his Tithes c. are they not still his because by him separate for distinct uses in his worship 2. By looking more particularly how the Seventh day was called his day or the Sabbath his is not this the reason because it was appointed by him for his worship beside other days And can can any reason agree better to this 3. By looking how any thing is called the Lords in the New Testament there is no other or better phrase or designation to try by then that 1 Cor. 11.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as this First day called the Lords day is opposed to our dayes or common days and that is called the Lords Supper because instituted by him for such and such spiritual ends and uses And therefore there can be no better ground gotten for shewing why this is called the Lords day beside others th â—n by comparing it with other Scriptures and if in other things that phrase import a divine institution why not in this I do not mean that this is an institution or that it will prove that there must be a clear and express institution shewn but I mean this that it will inferr there is one and that it is divine seeing God is to choose and not we We might here again produce the four Witnesses already attested for the morality of this fourth Command to wit 1. the general practise of primitive Christians 2. their general opinion and judgment 3. mens consciences 4. the dispensations of God which will also all clearly depone in this about the change of the day Propos. 6. Although we know not the peremptory and precise time when this day was instituted and the very first day sanctified nor whether it was immediately by Christ or mediately from him by the Apostles instituted which is of no great concernment to the main of its institution yet we think it most probable that our Lord did from the very day of his Resurrection either himself institute it while as Acts i. v. 3. he taught them what concerned the Kingdom of God or did inspire his Apostles to observe it from that time forth Because 1. If it was not then instituted the Church had for some time wanted a Sabbath the Seventh-day-Sabbath being expired by the Resurrection 2. The reason moving the change and preferring the First day before others as in a nearer capacity of sanctification for that end was from that time forth 3. The Apostles practise of meeting and Christs keeping with them hath been from the first change even on the first two first dayes of the week John 20.19 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to precede which maketh i â— appear to be very ancient And so we resume and close these six propositions 1. The day may be changed from the last to the first 2. It 's meet it should be so and there is good reason for it 3. It can only be to the First 4. It 's so changed actually 5. It 's change is not by Human but by Divine institution 6. It s institution seemeth to be from the rise of the Gospel Church and the very day of Christs Resurrection Hence vve infer 1. Good vvarrant even Gods vvarrant for imploying the Seventh day to our selves seeing God seeketh but one day in Seven and novv has chosen and claimeth the First 2. Gods vvarrant for sanctifying the First-day-Sabbath or the Lords day as his institution 3. That the Lords day is to be sanctified by us Christians and that by vertue of this command as the Seventh day vvas by the Jevvs on its grounds We come novv to speak of the sanctification of this day vvhich is the main thing and for vvhich all the rest is intended vve shall first consider the precept and then 2. the reasons vvhereby it is inforced The precept is sanctifie it or keep it holy sanctifying of it is twice mentioned in this command 1. In the end it 's said God
to your Callings vvith a Sabbath dayes gu â—ltiness on you O indeavour by all means to have that removed and all the Week through have one eye to the Sabbath past and another to the Sabbath coming having still that sounding in your ears remember the Sabbath or the Lords day to keep it holy dieting your souls as it vvere all along the Week for a course of communion vvith God in the duties of the next Sabbath It vvill be novv easie to knovv vvhen this command is transgressed vvhich vvas the sixth vvay proposed of considering the sanctification of the Sabbath to vvit oppositively or negatively which is done 1. by committing any thing contrary to the rest or sanctification of it 2. by omitting any of the things which are required for the right sanctifying of it 3. by an unsutable frame of heart as to the due manner of performing any of these duties required We will find the weight of this command yet more fully by considering its reasons how it 's explicated and pressed This is done 1. by laying down the equity and extent of it v. 9.10 2. by pressing it from God's example As to the first v. 9. Six dayes shalt thou labour and do all thy work These words may be looked on 1. As an obliging concession which is indeed very liberal as if the Lord had said all dayes are mine yet I have given thee Six to do all thy work and labour that thou hast to do therefore give me the Seventh It is but a small retribution for Six to return a Seventh 2. As a restriction thou shalt do whatever work thou hast to do within the Six dayes but none of it on the Seventh 3. As a command whereby God distributeth our time and commandeth Six for our work and the Seventh for his And thus these words forbid idleness and command lawful diligence in these Six dayes which we conceive here to be implyed 1. Because God is not carving out what time we may be idle in but what time we should imploy in our own lawful works as well as in his for it cannot be thought that he giveth us Six to be idle on It must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves or what more immediately concerneth God so the scope of this command being to proportion our time betwixt these two what is allowed for either of them must imply an improving of it for that very end 2. The opposition also will confirm this These Six dayes are to be applyed to our work as the Seventh is to be applyed to Gods which is more then a permission and if the negative part be imperative in it thou shalt not work then the positive Six dayes shalt thou work may well be understood so also 3. Gods example will press it for we are to follow it not only in resting on the Seventh but also in working in the Six dayes as he did 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh for so a man putteth by his business and has the more freedom for the rest on the Seventh whereas idleness often sinfully necessitateth to the breach of it and to a desire that it may be gone Amos 8.5 And thus idleness is reproved here and diligence commanded under one consideration to wit as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh Even as they are also included in the eighth Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindreth him from works of Charity and sutable diligence in the works of his lawful Calling readily preventeth the one and capacitateth for the other So is it here for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations And this agreeth well both with the words and scope of this command And 5. according to the holy and wise oeconomy of Gods goodness our labour may be commanded to make his rest to be to us the more relishing and refreshing The tenth Verse containeth three things for explication 1. The Lords claim of the Seventh day as having reserved that to himself it 's his it 's to him and by him and for him separated from other dayes 2. A consequent flowing from this Therefore that day is not to be imployed to any of our own works no not the least No manner of work no word no thought nor deed of any such sort under whatsoever pretext beside the excepted cases 3. It 's extension as to all relations so to all ranks Parent and Child Master and Servant c. yea It 's thou for thy self and for all thou hast the oversight and charge of Sons Servants Strangers yea and Beasts not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting Jonah 3. yet this sheweth what ought to be the Masters care it being for his use that Beasts are put to work God injoyneth all â—ayes of abstaining from every thing that is a mans own work on the Sabbath and will have him solemn in it In a word All within thy gates looketh not only to Masters and all in their families or within their doors but to Magistrates and Governours and all within their Jurisdiction Gates being the place of Judgment and used in Scripture to shew the extent as well as seat of power that they should see to their sanctifying of this day and the failing of any under them is their sin when they endeavour not to prevent and amend it And thus Nehemiah understood this command Neh. 13. when he put forth his power not only in contending with the native Nobles but even against Strangers for restraining them from violating this day Hence we gather 1 That idleness is a sin and that they will hardly give God his due on the Seventh day who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week and indeed this is often seen that such are lazie and careless and idle on that day passing it over even as they do other dayes without any difference at all except it be that they come to Church 2. We gather that humane whether Ecclesiastick or Civil appointment of ordinary fixed days for worship throughout the whole day beside the Sabbath will not agree with this command allowing men six for labour It 's true God might Soveraignly limit men but where he hath given liberty if it were but by concession who can restrain Concerning dayes therefore we lay down these four 1. That there can be no solemn setting apart of any day to any creature thus Saints dayes are unlawful for the Sabbath or day of rest is to the Lord and
An. Dom. 1561. the very year after the publick establishment of the reformed Protestant Religion in Scotland The tenure whereof follows It is ordained that no man within this Burgh buy any Prize-goods under the pain of tinzel of his freedom for ever and punishment at the will of the Civil Magistrate it being contrary to a good conscience and that we are bound to deal with every Christian Brother as we would wish to be dealt with and the Goods not to be sold by any godly man within this Burgh This Rapine again having a sort of pretext becometh Oppression when a man by power favour or such like outreacheth and goeth beyond his title and indamageth the party with which he contendeth more then his right or title would warrant him to do and this may be in great men over their inferiours as Masters over Servants of Landlords over Tenants of Magistrates over People or Subjects and in all these who any way make use of greatness to distress others or thrust at them either to make them quit a right they have or by retaining from them what is their due or by exacting by their title what is really prejudicial to the others property even though by oppression the person be made willing to condescend Thus also over-powering of others in Law-suits and Courts and making use of moyen to bear them down in their right is interpreted by God as Oppr â—ssion For the second to wit Theft more properly it looketh to all wayes whereby without pretext of violence another is wronged This is again divided in four 1. If it be a wrong done to a Common-wealth it is called Peculatus which in a large acceptation includeth not only private men or Magistrates stealing or robbing the publick treasure but also Collectors Questors and others that are in such like offices who when they intervert what belongeth to publick use become guilty and proportionably all such as are intrusted with the keeping and distributing of what belongeth to Corporations and Societies and do intervert it as Judas did in some respect when he interverted what was committed to his keeping for uses not allowed and therefore he is called a Thief though his crime was also Sacriledge 2. As it respecteth any thing appointed for pious uses so it is called Sacriledge see Lev. 5.15 Mal. 3.8 Acts 5.2 3. and though now we have nothing that is holy by such a consecration yet what is appointed by Gods warrant for holy uses cannot without sin be interverted such are Churches or Houses built for Gods worship stipends for maintaining of his Ministers and Ordinances because these belong to the Church as the other do to the Common-wealth such also are the poors money collections c. for if there be an appropriation of these things for that use then why should that property be incroached on more then other properties And if any should say these are the Magistrates gift and he may use them as he pleaseth Answ. I am not speaking now of what power the Magistrate may have in an extraordinary case of necessity there being no doubt times when particular mens property will not have place but ought to cede to the publick good but in ordinary cases I say that the right which the Church hath in them for these forementioned uses or ends is no less then any private mans in his own particular estate beside that they are indeed given unto God And therefore it is not in the Magistrates power to make what use of these he pleaseth neither is it at his option to appoint them and maintain and keep them up or not as he pleaseth but it is his duty and that which is required of him to do so as he would be found faithful in the discharge of his Office 3. There is a gross kind of theft in men-stealing not so much used now as of old when there were Slaves of which men made advantage This may be also in taking or inticing away of another man or womans servant to their Masters or Mistress prejudice which is clear theft though often practised and by many little regarded As likewise in seducing of Children to a false Religion to a bad Marriage to evil Company to drinking whoring robbing c. to run away from their Parents out of the Country without a just and necessary cause c. this is condemned in the Law and 1 Tim. 1.10 The 4. sort is single theft or the wronging of a man in his private and personal estate as when a mans money cloaths houshold-furniture corn horses cows sheep merchant-wares books working-tools c. are stollen and privily taken from him And here do come in the general heads of that theft formerly mentioned Turpe lucrum or silthy lucre is that gain which is acquired either by simply unlawful or by dishonest unworthy and base wayes and means As 1. by niggardliness when a man seeks to make great gain of the very least and smallest things who useth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cuminibilis that is so miserable a wretch and so base a niggard that he would cut a Cumin-seed and sell it 2. By taking too largely and greedily when gifts are going whether to the prejudice of the giver or of others standing in no less or in more need and of no less or it may be of greater deserving thereby incapacitating him to give to them 3. By a mans prostituting of himself without all necessity only to win the world to base offices and imployments disgracing his station as for great men to turn to such whereby they eat as it were the meat out of the mouths of poor men who have all their dayes been bred up in and followed such imployments For Ministers of the Gospel in a peaceable state of the Church and without any necessity to turn to and deal in worldly Trades or in a time of trouble to betake themselves to the very basest of them when others would do as well or well enough for their necessary maintenance 4. By vice and villany as for gain to play the whore to be a pimp or pander to keep a stew or bawdy-house to forswear or bear false witness willingly to sell drink till men drink to excess and be drunk and to allure and sollicit them to it if the drink may but so go away and bring some advantage to the Vintner c. 5. By squeezing under colour of Law as by biting Usury forging of Writs by moyen and buds prevailing in law to dwang a man from his right for a man to buy Pleas to deal in broken crazed or incumbered estates that he hath nothing to do with on design to make gain by defrauding Creditors or forcing them for his own advantage to hurtful compositions c. 6. By excessive immoderate and hurtful travel and pains to win a very little and inconsiderable thing and it may be without all necessity too 7. By robbery and
of the breach thereof and therefore ye should consider that it is broken 1. In Doctrine or doctrinally 2. In practice 3. In both when the Doctrines vented and published against truth have external practices following on them as that doctrine of Image-worship hath which we have spoken to already and is the gross breach of this Command and the Lord instanceth it as being the greatest because where this is all sorts of Idolatry are for it supposeth Idolatry against the first Command and that some esteem and weight is laid upon that Creature we worship beyond what is its due as if there were in it some divinity or ability to help whereby it is thought worthy of such honour whereupon followeth that external worship which is given to it upon that account and so because Saints are thought able to hear and help men pray to them and because the Cross is thought holy men worship it c. and as this Idolatry is manifold among the Papists so it is palpable when Prayer is made to Saints Reliques Bread the Cross Images c. Now that we may further explain this consider that this Command is three ways broken doctrinally all which have a great influence upon mens breaking of it in their practice or the Service and Worship of God is three ways wronged by the doctrines of men 1. When some thing is added to his Service which he hath not commanded and this is superstition and will-worship largely so taken Of this kind are 1. The 5 Popish Sacraments added to those two the Lord appointed 2. Other and more Mediators than the One Mediator Christ. 3. More meritorious causes of Pardon and Justification than the blood and merits of Christ. 4. More Officers in his house than he hath appointed such as Bishops Cardinals c. 5. More Ceremonies in worship as Salt Spittle and Cream added in Baptism to VVater and Kneeling c. to the Lords Supper 6. More Holy-days then God hath instituted 7. Other things to be acknowledged for the Word of God than the Scripture as Traditions Apocrypha c. and many such things whereof for the most part Popery is made up 2ly It is broken when his Ordinances are diminished and any thing which he hath commanded is taken away from them as is clear from Deut. 4.2 Ye shall not add unto the Word which I command you neither shall ye diminish ought there from and thus they break this Command by taking away the Cup from Laicks as they call them in the Lords Supper and the use of the Bible from the People in their own Language also it is broken by taking away Baptism from Infants and Discipline or Excommunication from the Church and by taking away the Sabbath day and publick singing of Psalms or such like not to speak of that Blasphemous and some-way Pagan-Her â—sie of Qunquerisme over-turning most if not all the Ordinances of God destructive to all true Religion and Christianity and introducing at least having a native tendency to introduce old Paganism and Barbarity 3dly This Command is broken by corrupting of Gods worship as when the Word is mis-interpreted and mis-applyed Prayers are used in a strange Tongue the Word is mixed with Errours and the Church both left without Discipline and abused in civil things which tendeth to the corrupting of Gods Service unqualified-men put into the Ministry and kept in i â— when Sacraments are rested on and worshipped even as the Brazen Serpent was abused and the Temple though appointed by God at first for good ends was afterward rested on and Idolized Again this Command is practically broken four ways First by gross prophanity and neglect of the practice of known duties of worship this way are guilty all prophane Contemners of Sacraments Word Discipline c. All Neglecters of them when they may have them and all these that set not themselves to go rightly about them in secret in Families or in Publick and wh â—re many opportunities of Gospel Ordinances are this sin is the more frequent and so all Atheists that contemne Religion and these that would only serve God with a good heart and intention as they pretend without any outward worship are condemned here and also those who for fear or advantage give not testimony to the Truth and Ordinances of Christ when such a testimony is called for 2. Men sin against this Command when they practise will-worship and superstition in servin â— God by duties he never required â—â— whether â— It be Will-worship in respect of the Service it self as when that is gone about as duty which is not in it s â—lf lawful as when such and such Pilgrimages and Penances are appointed by men to be done as Service to God Or 2. When worship or Service under the Gospel is astricted to such a place as if it were Holier to pray in one place than in another and that therefore God did hear Prayer there more willingly and easily than in another place Or 3. In respect of bodily posture as if there were more Religion in one posture than in another as in receiving the Lords-Supper Kneeling or Praying in such and such a posture except in so far as it is decent and otherwise rightly regulate by â—ules of Prudence and Natures light 4. When it is without a Divine Warrant tyed to such a time only as Christmass commonly called Yool Easter Pasche c. which is an Observing of times that God hath not appointed 5. When it is tyed to such an occasion or accident as to Pray when the Clock striketh or when on â— Neeseth which Plinius marked of Tiberius who was no Religious man yet could not abide one who lifted not his Hat when he Neesed and said not God bless and he observeth it among these things he can give no reason for the Prayer is good but the timing of it so and astricting it to that thing is superstitious so your lightwakes and Diriges as ye call them are upon this account to be condemned either as superstitious or as prophane or at the best as the reliques and causes or occasions of both For 1. Once in times of Popish darkness they were so used or rather abused 2. Why are your Visits stinted to such a time more than another It profiteth not the defunct and it hurteth the person you come unto a multitude not being â—it for comforting or instructing and yet it cannot be called a meer civil visit being trusted with such an occasion but certainly it suteth not nor is it a Christian carriage toward the Dead and after the Burial of the Dead to spend time together in such a way as is commonly used Beside it is superstitious when a thing without reason is astricted to such a time or occasion as giving and receiving of gifts on new-years-New-years-day too too common amongst Christians though a Heathenish custome which day as Gratian observes was dedicated to their Devil-god Janus He asserts likewise that such Christians as in his
time did observe it were Excommunicated and Alchuinus with others write that the whole Catholick Church appointed once a solemne publick Fast to be kept on a New years Day to bewail those Heathenish Interludes Sports and lewd Idolatrous practises that had been used on it 6. When some weight is laid on the number of words or set repetitions of Prayers Ave Maria's or Pater Noster's or on the reading so many Chapters or saying so many Prayers 7. When any take a word of Scripture at the opening of the Bible or by a thought suggested as more besitting their condition because of that without weighing the Word it self and lay more weight upon that word than upon another that hath the same authority and suitableness to their case which is to make a Weerd or Fortune-book of the Book of God for which end he never appointed it Thus also men are guilty when they account Sacraments more valid or lay more weight on them because dispensed by some Ministers than when dispensed by others though having the same warrant or because of the difference of persons that partake therein with them However some of these things may be in themselves good yet they are abused by some one circumstance as in unwarrantable timing them or in laying that weight on them which is not warranted in the Word which 1. Altereth the way that God has laid down 2. Bringeth us to prefer one circumstance to another without any warrant 3. Maketh a necessity where God has left us free and so bringeth us into Bondage 3. We may go wrong in practising lawful duties many ways as to the manner of performing them when they are not so done as is required As 1. When we do not propose to our selves the right end we should have before us 2. When they are not done from a right inward Principle 3. When they are done in Hypocrisie and Formality and rested on all which may goe along with men in all Duties and Ordinances and generally all our short-comings in the right manner of commanded duties striketh against this Command 4thly We may also consider the breach of this Command by taking a view of what is opposite to every thing required and so want of Reverence in Worship want of Zeal against errour or false worship not streatching our selves in all lawful â—ndeavours to entertain and maintain the true worship of God are here forbidden so likewise the putting in and keeping in unworthy Ministers the traducing holding out and putting out of Faithful Men the with-drawing and Sequestring their maintenance from them the diminishing of it or straitning them in it Horrid sins though little thought of and lightly look'd on by Men drawing no less deep before God than obstructing the free course of the Gospel breaking up the treaty of peace betwixt God and Sinners carryed on by Faithful Ministers as the Ambassadors of Jesus Christ and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction so far as they can impede it by outing and discountenancing his Ministers the instruments made use of by him for bringing about and thus also all Sacriledge Simony and the like cometh in as breaches of this Command and all Partiality in Church-proceedings Tolleration of Errours countenancing the spreaders of them slighting of discipline conversing unnecessarily and unwarrantable with such as are Excommunicate and all unwarrantable innovating in the external worship of God and when we are not ayming and endeavouring to have our Children and Servants and all under our charge brought under subjection and conformity to the Ordinances and Service of God as well as our selves But because this Command in an especial manner looketh to publick Ordinances let us see a little more particularly how it is broken in these 1. In respect of Preaching and Hearing 2. Publick Prayer 3. Praising 4. Sacraments 5. Fasts and in all these there are faults of three sorts 1. Some going before the performance of these duties 2. Some following after 3. Some going along in the performance of them And again 1. Some are guilty of the breach of this Command by neglecting these duties 2. Some are guilty in the wrong manner of going about them And 1. Before hearing the Word men break this Command 1. In not Praying for the speaker 2. In not Praying for themselves in reference to this end that they may profit by the Word 3. In not setting themselves to be in a spiritual composed frame for such a work 4. In not watchfully preventing what may divert them or distract them or straiten their minds when they come to hear not ordering their other affairs so as they may not be a hinderance to them in meeting with the blessing of the Gospel 5. In not ayming to have the right esteem of the Word 6. In not blessing God for it or for any good received before by it 7 In not coming with hunger and thirst as new born Babes having laid aside what may hinder its being received with desire 2 Pet. 2.1 2. 8. In not denying our own strength as to the right discharge of that duty that so we may make use of Christ. 9. In not minding that when we are called to hear it is to trust with God in his Ordinances 10. In going to hear with prejudice 11. In coming without expe â—tation of and longing for the presence of God or of meeting with him 12. In not coming from respect to the honour of God nor out of Conscience but from custome and for the fashion 2dly Men sin against this Command when they are come to hear and while they are about this duty of hearing 1. In not looking to God or not receiving the Word as Gods Word but as Mans. 2. In extravaging and wandring in their minds and thoughts Ez â—k 33.31 3. In sleeping when they should hear 4. In letting the Word slip out of their mind and not retayning and laying up what they hear 5. In not yielding their ears and memories or yielding only their ears and memories but not casting open their hearts to the Word to let it sink down in them 6. When though it be heard yet it is not understood Math. 13.13 7. When though understood it is soon forgotten 8. When there is not a peculiar trembling and fear in our waiting upon the Ordinances Isa. 66.2 Eccles. 5.1 2. and Mal. 2.5 There is a special fear which we ought to have before his Name 9. When there is not Faith mixed with hearing giving credit to the Word it must be a great fault not to believe Gods Word when we hear it H â—b 4.1 2. 10. When we fret and canker at the reproofs of the Word 11. When we needlesly stumble at any expression especially when we care so lightly as to laugh at what is spoken to the prejudice of the Ordinances 12. When we are more for knowing than for doing more for