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-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
hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6 The sixth Argument is this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more than the other And 2. Though they be in the Regenerate wr â—stled against and not approved more than the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Paul's Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practices although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before â—od under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Conf â—ss lib. 1 â— cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sl â—ep he consented to act reperimus nos non fecisse d â—leamus t â—men quoquo m â—do in nobis factum fuisse It grieves him that it should be any way done in him and he agreeth it thus that he had not always rejected these as sometimes he had done And do not the Godly sometimes in their sl â—ep make opposition to th â—se motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it than simply because of any punishment or a â—â—liction that is in it for many things more af â—licting do not so affect them and yet even these know the reasons that are made use of against the sinfulness of it which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions To conclude sure we are this Opinion is not unsuitable to the end of the Law and that absolute Purity and Angeli â—al Holiness God calleth for in it namely that not only when we are awake we are to be still with him but that our sleep should not break our Communion with him And certainly it is most safe for man to humble himself under the s â—ns â— of his sinf â—l nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that th â—r â—by he may the better press on himself the necessity of a Mediator for Righ â—eousness which are the great ends and uses of the Law We come now more particularly to the words which the Lord himself spoke concerning the number of these Commandments and general scope of them as hath been said there is no question but there be four things we would sp â—ak a little to for further clearing of the Text b â—fore we come to speak particularly to the first Commandment The first is whether these words I am the Lord thy God c. be a part of the first Commandment or a Preface to all the T â—n Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thou shalt have no other gods before me that is no other than Me what Me even Me the Lord thy God that brought thee out of the Land of Egypt So then there is a special relation betwixt this Commandment and the Preface as including the positive part of this negative Commandment and it doth especially clear these three things 1 What is the right object of worship it is Jehova Elohim the Lord that sheweth the Unity of the Divine Essence for so Jehovah being a word in the singular number is ordinarily look't on as pointing out this then Elohim which is a word in the plural number speaketh the plurality of Persons in the God-head so that the Lord commanding and requiring obedience here is one God and three Persons 2 It cleareth what is the right Channel in which our service should run it is in the Channel of the Covenant our obedience is to be directed not to God abstractly considered but to God as our God I am the Lord thy God saith he and thy God by Covenant so the expression is Deut 28.58 That thou mayst fear this glori â—us and fearful Name THE LORD THY GOD. This maketh our service and worship sweet and kindly and without this relation there can be no acceptable service performed by sinful man to God and that relation that by the Covenant of Works once stood betwixt them being broken it saith it must be made up again which only can be done in Christ and it saith also that this relation to God in him and obedience to the Law can consist well together 3 It cleareth what is the right and great motive of obedience to wit the benefit of Redemption love and thankfulness upon that account constraining to the performing of these duties that are commanded that they may be done willingly and in a chearful manner Secondly It may be asked why the second Commandment and the fourth Commandment have reasons pressing obedience annexed to them which none of the other hath at least expresly set down by the Lord Ans. This may be a reason because all the other Commandments are by the Law of Nature determined in mens Consciences and the sins against them are by Natures Light seen to be evil but the substance of these two to wit what way he will be worshipped in externals and on what day as the solemn time of worship being determined by Gods positive Law they are not so impressed on mens Consciences as the duties required in the other Commandments are therefore the Lord addeth reasons to â—ach of these to perswade to the obedience of them as to the second I am a jealou â— God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the
Six dayes even the last Six of the week Ergo they do not determine the Seventh day primarily the connexion of the major seemeth to be very clear For first these must stand and fall together if the concession to call it so concern us in the Six working dayes so must the reservation of a Seventh 2. As the concession concerneth us in the Six working dayes so must the prohibition of work on a Seventh of rest for the one determineth the other if the concession be for Six in number so must the prohibition be for a Seventh in number but if the concession be of Six in order then it is the Seventh that is to be reserved and if the Seventh be related to in the prohibition of work then the concession must look to the first Six dayes which it doth not as we have shewed And therefore 3. seeing the Six dayes concession looketh to Six in number so many thou mayest or shalt work together and no more the prohibition must also respect the number to wit a Seventh and not the Seventh day the minor will be clear to the Judicious considerer by a particular application of the reasons of the fourth command Further if the concession respect not the number but the order as it must if the prohibition of work on the Seventh respect the order and not the number then 1. what warrant have we for our Six work dayes if it be not here where is it for sure we cannot take Gods time without his order and warrant 2. and more especially then could not we by vertue of this command plead allowance for working Six dayes different from the first Six if so we would not be astricted by the command to sanctifie one seeing the one inferreth and determineth the other and they must go together which were absurd Yet again it may be made out that the reasons press a Seventh and not the Seventh by considering the words and force of the consequence in both The first reason is Six dayes shalt thou labour but the Seventh is the Lords 1. It sayeth not take the first Six but of Seven take Six to labour and give the Lord the Seventh for he has reserved it to himself 2. The same equity is in the inference for a Seventh that is for the Seventh if not more he has given thee Six therefore give thou him a Seventh will conclude more formally then give him the Seventh a Seventh is the seventh part of time as well as the Seventh which is the equity the command goeth on 3. Had the command intended to inferr the Seventh primarily it would have been more clearly expressed thus he hath given thee the first six therefore give thou him the Seventh The second reason from Gods example inferreth the same he wrought Six and rested the Seventh do thou so likewise and so these that work Six and rest a Seventh as we now do follow Gods example as well as they that wrought Six and rested the Seventh did Arg. 5. If the positive part of the command must be expounded by the negative contra then it concerneth one of Seven and not the Seventh But the first is true 1. The positive part commandeth a day without respect to its order therefore the negative doth so 2. The negative is to be resolved thus ye shall not work above Six not thus ye shall not work above the first Six as the event cleareth 3. If it be not the first Six but Six that is in the concession then it is not the Seventh but a Seventh that is in the inhibition but the first is clear Ergo c. Arg. 6. If this command for the substance of it concern us as being moral and bind us to the First day and the sanctifying of it equally as it obliged the Jews to the Seventh then it 's one day of Seven and not the Seventh which is intended primarily by it But it bindeth us to the First Ergo That it 's moral and bindeth us now is cleared Thus 1. it either bindeth to this day or to nothing therefore it primarily granteth Six and not the â—irst Six for labour and by clear consequence intendeth primarily a Seventh and not the Seventh for a day of rest 2. If it be a sin against th â—s command to break the Lords day or Christian Sabbath and prophane it then it obligeth us to it and that directly â—or indirectly and by consequence the breach of the Sabbath is a sin ag â—inst any or all of the three former commands 3. If the prophaning of the Sabbath be forbidden on this ground because it is the Lords as it is in this command then prophaning of the Lords day is equally forbidden in it because it 's the Lords and is now appropriated to him according to his own will 4. The Testimony of mens Consciences and the constant challenges of all when tender as being guilty of breaking this command whenever they prophane the Lords day do convincingly hold forth that this command concerneth us and are as so many witnesses of it and consequently prove that it is not the Seventh day but a Seventh day whether instituted or to be instituted by God which is the substance of it and primarily commanded in it for it 's never counted a breach of this command to neglect to sanctifie the Seventh day neither do the Consciences of well-informed Christi â—ns challenge for that though they do most bitterly for the other as is said In sum suppose now the first day being instituted that the command were to sanctifie the Sabbath we would understand it of the First day because it 's already instituted and the s â—me reasons will inforce it even so the Seventh day came in then because it was formerly instituted beside the Sabbatisme signifieth not this or that day but what day soever shall be by God solemnly set or is set apart for holy rest and the comm â—nd will run for our observing the Lords day supposing its institution a â— well as it did for that although it more directly tye them yet it doth so but as a reason even as the preface prefixed to all the commands and the promise affixed to the fifth concern them literally yet are binding in so far as they are moral as appeareth by the Apostles applying the last Ephes. 6.2 without relation to that particular Land or People but as applicable and common to any Land or People making conscience of obedience to Gods commands But here it may be objected 1. The Jews kept the Seventh day Answ. 1. Not by vertue of this command but by its prior institution even as they were obliged to S â—crifices and Circumcision by the second command though they were not particularly named in it 2. So we are obliged to the keeping of the First day of the week by this fourth Commandement yet it followeth not therefore this is expresly commanded in it there being indeed no particular day primarily at least instituted in it 2.
till the morrow but not till the day following and therefore they behoved to dress it also yea Jesus Christ went himself to a Feast on the Sabbath Luke 14. that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably which he would not have done had it been unlawful to dress any meat on the Sabbath yet his carriage was such at that Feast most remarkably that it would be followed as a pattern by such as may be invited by others to eat with them and shall be disposed to go on the Sabbath And if this were the design of the inviters and invited mens eating together on that day would not readily prejudice the sanctification of it as very often it doth Such is â—lying on the Lords day from a destroying enemy and in other warranted cases Matth. 24. defending our selves against unjust violence c. 6. Works of comliness tending to honest or decent walking as putting on of clothes honestly making the house clean from any uncleanness that may fall in it throughout the Sabbath c. By all which Believers have allowance 1. for piety 2. for charitie 3. for what is needful for their beasts 4. what is needful and convenient or comly for themselves and more is not necessary In these the Lord hath not streightned them neither hath he pinched and pinned them up to absolute necessitie but hath left them to walk by Christian prudence yet so as they may not exceed for the Disciples possibly might have endured that hunger and not pluck't the ears of Corn or beasts may live a day without water and not be much the worse or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing yea a man may live on little or nothing for one day but the Lord hath thought good not to streighten them so as to make his day and worship a weariness and burden unto them seeing he hath made the Sabbath for man to be refreshing to him and not man for the Sabbath nor will he have their Consciences to be festered with inextricable scruples He leaveth it to men on other dayes how much to eat and drink by a Christian prudence yet allovveth them not to exceed even on these so here there is some latitude left to conscientious reason to vvalk by for some may do something at one time and not at another yea one man may take more pains in upholding his body then is called for from another vvho is stronger so that it 's impossible to set particular rules vvhich vvill agree to all but men vvould look 1 to their end 2. to their need 3. to vvhat may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former libertie vvhich the Lord hath condescended to leave men at 1. That men vvould see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh or could not foresee before it came 2. Men vvould see that that necessitie be not brought on by themselves If the thing might have been done at another time that necessity vvill not excuse though if the sin be taken vvith and repented of and Christ fled unto for the pardon of it vve may go about the doing that lavvfully vvhich sinfully vve have necessitated our selves unto as suppose one had got vvarning to slie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet vvhen necessity cometh he may still do it but not vvith a good conscience till he first acknovvledge the former fault of his neglect 3. It vvould be adverted if that thing may be done as vvell another time or may not vvithout prejudice that is considerable be delayed till the next day Thus taking or giving of physick on the Lords day making ordinary civil visits beginning voyages c. vvill not sustein and bear vveight before God vvhen folk do them that day to have their ovvn vvork day free and so put by the proper duties of the Lords day for some things that may be done the day or daies follovving Thus rest is commanded Exod. 34.21 even in sovving time and harvest because the necessitie is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them aftervvard 4. Men would take heed that they have not a tickling complacencie that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24.20 pray that your flight be not on the Sabbath day because it would be heavy to Gods people to slie on that day though it was lawful 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without irregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessitie to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physitian should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a sutable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to trust them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all
to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as a part of worship so as to bind consciences to it or to equal it with this day That is a part of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as a part of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extraordinary cases he shall please to call for some part of them again 4. Yet extraordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extraordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin be crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and brake the Sabbath himself or suffered his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power vvhich God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other ways in vvhich respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three way â— pressed also 1. By Gods example who during the sp â—ce of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world vvere then made and finished Whence by the way vve may gather that not only all Creatures vvere made Angels even these that since turned Devils c. but that they vvere made within the Six days of Creation vvhen Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days vvould be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day vvhich is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shall not prejudg them in their weeks work but that their labour shall be therefore blessed so that they shall miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they vvere as vvell provided as vvhen they laboured Lev. 25.20 21 22 And it 's like that if vve vvill compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Is. 56. and Psal. 92.3 That God vvill abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days vvherein he is also sought as there is this day a double worship both in respect of the Duty and of the day vvhereon it 's done so there shall be a double blessing beyond what is on other days in vvhich respect even prayers in and towards the Temple while it stood by divine appoin â—m â—nt as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence vve may see an usual connexion betwixt Vniversal thriving in Religion Grace and Piety and suit â—ble obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore he hallowed it or sanctified it that is per modum destinandi or by vvay of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or
where Conscience putteth to pray and keep the Sabbath it will also put to do duty to our Neighbour he purposely putteth these together in the Gospel when the Pharisees would separ â—te them and what God h â—th conjoyned let no man put asunder It may be here inquired what it is to be religious in these common duties we owe to others Answ. Though we cannot instance in any thing wherein Religion hath not it's place yet we shall pitch on a â—ew things that it more especially implyeth And 1. It is necessary that the matter of the duty be commanded and 2. That respect be had to the command in the doing of it a man must not only provide for his Family but he must do it religiously a Master must not use his Servants as he pleaseth the Servant must not abuse the Masters simplicity but obey in â—ear and trembling c. Ephes. 6.5 Col. 3.22 in which places the Apostle presseth Servants to look to these things while many of them had Heathen Masters and what is spoken to them may be applyed to all in all Callings and Stations and serve to direct how to be religious in common duties And 1. As to the end it is required that they serve not men only but the Lord and so eye his glory the adorning of the Gospel the edification of others there being nothing we do wherein we ought not to have an higher end then our selves or men 2. That they have a religious Motive in their Service implyed in these words not with eye Service as men pleasers but as doing Service to the Lord in obedience to him and not to men not so much because their Masters command as because God commandeth not for the fashion nor meerly for profit but because commanded of God 3. That for the manner it be in singleness of heart chearfully and readily 4. That respect be had to the promise as well as to the command for their through bearing in their Service and for their Encouragement in the Faith of their being accepted through Christ as it is Ephes. 6.8 Coll. 3.24 else it were a sad thing for a Christian servant to be in hard Service and have no more to expect but a bitt of meat and a penny-hire from men but Christian servants may eye the heavenly reward in sweeping the house as well as in the religious duties of Gods immediate worship For helps to understand the commands of the second Table we may consider these four Scriptures which will hold out so many rules for that end The 1. and principal one is Mat. 22.39 Thou shalt love thy Neighbour as thy self which sheweth that there should be a warmness of affection in us to our neighbour opposite to hatred Levit. 19.17 18. revenge malice inward grudging and no doubt this warmness of love making a man measure his duty to others by the love he hath to himself will notably help to understand and observe all the duties of the second Table The 2. i â— Mat 7.12 Therefore all things whatsoever ye would that men should do to you do ye even so to them which is a rule of general equity and is opposite to partiality and self-love which undermineth all the duties of the second Table and this is of a general and universal extent to all persons and things such as buying and selling to duties betwixt man and wife neighbour and neighbour Master and Servant c. The 3. is Philip. 2.4 Look not every man on his own things but every man also on the things of others a notable effect of love not only to wish well to our neighbours but to seek and procure their good and it is opposite to selfishness and regardlesness of the good of others if we be well our selves The 4. is Rom. 12.10 Be kindly affectionate one to another with brotherly love in honour preferring one another be kindly to and manifest your esteem of your Neighbour not in a complementing way but really and heartily which by James is called the fulfilling of the Law and by the Apostle John the old and new commandement wherein there is more Religion then many are aware of more then in knowledg speculations and empty notions but oh How short are we in these more common duties that lye as it were among our feet We come now to the Fifth command which is the first of the second Table and it containeth 1. a precept 2. a Promise and so it is called by the Apostle Ephes. 6.2 the first Command with promise which must be upon one of these grounds either i. because it is the first command that hath a particular promise that promise in the Second command being general and applicable as it is actually applyed there to all the commands or 2 because this is the first command of the second Table and often in the new Testament the commands are reckoned and instanced by that Table especially when duties betwixt man and man are pressed And if it be said that it is the only command of the second Table that hath a promise it is answered it is the only command that hath an express promise Beside it is not absurd to read it thus it is the first command i.e. of the second Table and to press it the more the promise added to it is mentioned so that to urge obedience to it the more strongly it is not only the first Command saith the Apostle of the second Table but it hath a promise also added to it And this certainly is the Apostles scope to press its observation In the precept we are 1. To consider the Object Father and Mother 2. The Duty honour 1. Again concerning the first it is to be considered that this Command in its scope respecteth the duty that we owe to all Relations whether they be above us inferiour to us or equal with us This is clear from Christs summing all the second Table and consequently this command with the rest in that comprehensive general Thou shalt love thy Neighbour as thy self and therefore our Neighbour in general must be the object of this Command as well as of the rest and so it taketh in all the duties of honour that every one oweth to another whatever be their place there is a duty of honour and respect called for from every one to every one And so Eph. 5.22 it is pressed upon Wives toward their Husbands and 1 Pet. 3.7 upon Husbands towards their Wives which must be comprehended here Thus Father and Mother are here to be largely and synecdo â—h â—cally understood one sort of Relations being in a figurative manner put for all the rest 2. Under them are comprehended all Superiours for place in Church or Common-wealth who in Scripture get the Title of Fathers as Magistrates Supreme and Subaltern Ministers and all Church-Officers Teachers Overseers and all in the place of Fathers 1 Cor. 4.15 yea they who are to be esteemed as such for gifts of Learning Wisdom Grace and
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
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
Sabbath day for I have put a difference betwixt it and other days though before there was none which is further amplified in the Text Now by this reason which is also given by the School-men it may appear that the second Commandment concerning outward worship according to our way of distinguishing them is distinct from the first which requireth the inward worship due to God for the first Commandment is Moral-Natural and can never be altered and has as much impression on a Natural Conscience as any and therefore according to this ground needed no reason Thirdly It may be observed also that some Commandments have Promises added to them which others have not not that any Commandment wants implied incouragements but in some they are expressed as in the second He sheweth mercy to thousands c. and in the fifth That thy days may be long c. The reason given why Promises are particularly expressed in these two is that obedience to these two seemeth to bring most hurt â—o men and is most cont â—ary to th â—ir corrupt wills and affections it seemeth not so prejudicial nor is it so obnoxious to the hatred of the world that men love God and fear him in their hearts c. as it is outwardly to confess him before men and that by adhering close to the true manner of worshipping him This maketh men obnoxious to persecutions prosses losses c. to be seriously taken up in the externals of godliness sometimes bringeth much prejudice with it and is to many troublesome and so to be obedient to Superiours and tender of Inferiours is not easily condescended unto therefore God to counterbalance the difficulti â—s that accompany the obedience of these two Commandments hath added Promises to them the more to incourage and stir up to the obedience of them The fourth thing we would take notice of is that some Commandments have threatnings expressed in them which others have not as the second and the third not that any Commandment wanteth implied threatnings but the reason is because men ordinarily count light of the brea â—h of these two Commandments if they be as they think honest at the he â—â—t though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious yet if it be to the true God they think the less of it And so also men are given to count very light of reverent using God â—s Holy Name therefore he hath put a threatning to both these Commandments to make men know he will not so easily pass them as men oft times imagine and that all these three reasons promises threatnings are added to the second Commandment it doth very clearly and convincingly shew of what conceinment that Commandment is and how ready men are to break it and that there is special consideration and regard to be had to it so far is it from being to be 〈◊〉 to be expunged out of the number Exod. 20.3 Thou shalt have no other Gods before me IN this first Commandment we may consider these two 1. The thing commanded 2. The qualification of the Command The thing commanded is negatively set down Thou shalt have no other Gods directing to the right object of worship and differencing the true God from all supposed Gods for though there be but one God yet are there many who are called Gods 1 Cor. 8.4 5 6. The qualification added is in these words before me which tend not only to the aggravation of the sin here discharged as being done in his presence and done as it were in contempt and despite of God who always sees but especially to shew the extent of the Prohibition that it tyeth up not only from outward Idolatry but even from that which is inward and secret and that men see not and is known to God only and so this Commandment r â—quireth not only external worship but that which is inward and spiritual before God Hence the scope of this first Commandment lieth clearly in these two things wherein it differeth from the second to wit 1. That it sheweth who is the right object of w â—â—ship and directeth men thereto 2. That it r â—gula â—eth 〈◊〉 internal worshipping of God and calleth for that whereas the second Commandment supposeth both these and directeth as to the manner of worshipping the true God in externals and regulateth these This Commandment as all the rest hath a positive part requiring something and a negative part prohibiting something We shall in the first place speak to what is required here and we take it up in these three things 1 And first it requireth the right knowledge of God for there can be no true worship given to him there can be no right thought or conception of him or faith in him till he be known He must be known to be one God in Essence Deut. 6.4 and three Persons 1 John 5.7 He must be known in his Attributes and Essential Properties Infiniteness Immenseness Unchangeableness Eternity Omnipotene Omniscience Wisdom Goodness Justice and Faithfulness He must also be known in his special works whereby his Soveraignty and Majesty appeareth as his works of Creation Providence Redemption and what concerneth it as the Covenant of Grace and its terms the Mediator and his Offices no service or worship can be offered to God nor can we have any ground of Faith in him without some measure of distinct knowledge of these 2 It requireth from us a suitable acknowledging of God in all these his Properties As 1. That he be highly esteemed above all 2. Loved 3. Feared 4. Believed and trusted in 5. Hoped in 6. Adored 7. Honoured 8. Served and obeyed And so 9. He must be the Supreme end in all our actions that should mainly be aimed at by us 3 It requireth such duties as result from his Excellency and our acknowledging him to be such a one As 1. Dependance upon him 2. Submission to him and patience under cross Dispensations from him 3. Faith resting on him 4. Prayers put up to him 5. Repentance for wronging him 6. Communion and a constant walking with him 7. D â—lighting in him 8. Meditating on him and such other as necessarily may be inferred as duties incumbent to Creatures in such a relation to such a God whose Excellency and worth calleth and inviteth men to all suitable duties Next it is necessary that we add some Advertisements to these Generals And 1 That the Commandment requireth all these and in the highest and most perfect degree 2 That it not only requireth them in our selves but obligeth us to further them in all others according to our Places and Callings 3 That it requireth the diligent use of all means that may help and further us in these as Reading Meditation Study c. 4 That these things which in some respect may be given to Creatures as love fear c. yet when they are required as duties to God they