of it is sanctioned ratified and confirmed Cursed every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 cited Gospel-wise that is vvith more perspicuity of sense and meaning from Deut. 27.26 there may this reason be conceived why the two Commandements mentioned should be strengthened and disobedience unto them endeavoured to be prevented by particular threatnigs annexed unto them respectively namely because the corrupting of the worship of God and the prophanation of his name and holy things are of a more pestilential and destructive consequence to the observation of all the rest of the Commandements and so to the very life and soul of Religion then the transgression of any yea of many of the others This might be argued and proved to any man satisfiable with reason But because this ingagement cannot be well performed without more discourse then will be contained within the Limits of my intended brevity and withal the truth of it being of no difficult apprehension or belief even without any discourse at all upon these considerations I shall leave it at present to shift for it self amongst the thoughts and judgments of men And this further might be added unto it that notwithstanding the most pernicious consequence of the violation of these Commandements even now named yet God foreseeing that there would in future ages from time to time arise men of corrupt interest and daring witts and consciences that would by captious and insnaring disputes attempt to elude his mind and intent in them perswading and imboldening men to such actings wherein they should sin against them and further foreseeing that these men would for the most part have the powers of this world on their side not only to countenance or strengthen them in their way but to double and treble the tempting force of their Arguments and disputes with the fear of the material sword God I say fore-seeing that these things would be might in mercy to the precious souls of men render the transgression of these Commandements so much the more formidable and by special threatnings of his displeasure against the breach of them over-balance the temptations both of plausible and circumventing arguments and likewise of the frowns and threatnings of the greatnesse of this world Quest 64. What is the sum or scope of the Fourth Commmandement Answ That the day appointed by God for a religious rest which we formerly shewed and proved to be the first day of the week or the Lords day now under the Gospel See the Answers to the 11 12 and 13. Questions of this Chapter be wholly and intirely disposed of by us accordingly both in reference to our selves and to those that are under our government and power as well persons as labouring beasts in case we have any of the one kind or other so related to us that is according to the intent and mind of God in the Commandement which are discovered and made known to us in several passages of Scripture upon occasion Quest 65. Whether are Christians under the Gospel obliged in duty to keep this day with the same rigor or strictnesse of observance wherewith the Jews observed their Sabbath or stood bound to observe it Answ The Jews in and about the observation of their Sabbath stumbled at the same stone at which many Christians are apt to stumble in the course of their obedience or of their intended obedience both unto this and some other of the Commandements of God For they out of a misguided conscience about the mind of God in his Commandement of their Sabbath in some rigid yea and in some very ridiculous observances and practises over-acted his mind herein whereas out of the same principle or a worse they omitted other things of more weight required of them by God in that his Command But further to the Question you last proposed I answer by distinguishing thus If by rigor and strictnesse of observance you mean in general a strict observance of or obedience unto the mind and will of God in the Commandement as now it is upon a new account as hath been shewed formerly commended unto us by Christ and his Apostles it ought doubtless to be observed by us with the same rigor and strictnesse with which the Jews stood bound to the observation of their Sabbath For Christ came not to grant dispensations unto men to neglect or omit the least iota or title of the will of God concerning them but rather on the contrary to inable quicken and engage them unto a richer and more compleat conformity hereunto then was expected from men before his coming by reason of their want of those large helps assistances and advantages for that purpose which he brought with him into the world Heb. 8 7.8,9 10 Indeed being a Priest of a new Order he came to make and made an alteration or change in or of the Law as the Apostle teacheth us Heb. 7.11 12. For instead of a numerous retinue of troublesome and burthensome ceremonies which he hath taken away from the Law he hath by h s authority and command substituted an increase of the fruits of Love and of mutual services one unto another Gal. 5.13 Therefore Secondly If by rigor and strictnesse of observance you mean a strict observance of the same things in particular whether actions or forbearances which the Jews stood bound to observe in their keeping of their Sabbath Christians are not bound to observe their Sabbath or day of rest with the same rigor or strictnesse Yea it seemeth that for some space of time and how long is uncertain before Christ had nailed unto his Crosse the hand-writing of ordinances that was against us Col. 2. 14. God had remitted somewhat of that strictnesse which at first he required of the Jews about the observation of their Sabbath For at first it was said unto them ye shall kindel no fire throughout your habitations upon the Sabbath Day and again whosoever doth worf therein shall be put to death Exod. 35.2 3. Yet before the time specified they yea the strictest of them the Pharisees made invitations and feasts on this day which could not lightly be performed without both kindling fires and work done by some or other And yet were they herein blamelesse For Christ himself accepted an invitation to one of their Feasts and was present at it with other guests Luk. 14.1.3.7 neither was the making of this feast any work either of necessity or of mercy or relating to the worship of God as is evident neither was his work who on the Sabbath day at the command of Christ took up his bed and carryed it Joh. 5.8 9. properly a work of any of these Characters Their Sabbath daies journey of the lawfulnesse whereof unto them no man I suppose ever made scruple is somewhat of the same consideration Of the inlargement of their liberty as to these and the like particulars in procedure of time after a more strict
imposition upon them at the first a fair account might be given but that my design of brevity is against it So that the Jews themselves in after-times did not observe their Sabbath nor as it seems stood bound to observe it with like strictnesse in respect of some particulars and who knowes in respect of how many unto which they were bound about the time of the first delivery of the Law thereof unto them and this by Gods own interpretation of his Law Nor is it an easie matter to make it out clearly from the Scriptures with what either strictnesse or liberty from things burthensome and grievous they stood at any time bound to observe it It seems they were not at any time bound to observe it upon any such termes of strictnesse but that they ought and doubtlesse might well call it a delight Isa 58.13 Yea God himself numbreth it amongst their feasts and with the same breath as it were threatneth to cause their mirth and their Sabbaths to cease Hos 2.11 And some of the Jewish Doctors themselves by the day of their gladnesse Num. 10.10 understand their Sabbath as Mr. Ainsworth noteth upon the place The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath as farr as can be gathered from the Scriptures consisted First In abstaining from bodily labour and servile work from which notwithstanding they were not so strictly restrained neither but that in cases of necessity and the compasse or measure of this necessity who can justly measure or estimate As likewise in cases of a religious import they might yea in all cases of the former consideration and in many of the latter were bound thus to labour and work Secondly In forbearing to set any of their Children servants or cattel about any such labor or work excepting only in the two cases mentioned Thirdly In a serious preparing of themselves privately or with their families if they were heads of any for the more publique and solemn worship of God in the Tabernacle Temple or some of their Synagogues Fourthly In repairing duely on this day to one or other of these places and there to join with their Brethren that were present in the publique worship of God Fifthly In exhorting and perswading if need were those of their families to accompany them hither and to behave themselves reverently in the worship and service there Sixthly In meditating pondering and hiding in their heart the word of God after they have heard it read preached or expounded unto them Seventhly In exercising mercy as well towards their Beasts as toward their Bretheren upon occasion Eightly and lastly in refraining all idle vain and impertinent communication all discoursing of worldly businesse and affairs all leightnesse and uncomlinesse in behaviour all indulging themselves and giving way to their hearts in their secret workings against the Sabbath as detaining them from their worldly occasions longer then they can willingly or well bear c. That the Jews in the observation of their Sabbath were obliged by God unto these particulars may I suppose be proved from the Scriptures but I do not remember any thing further having the least shew of rigor or strictnesse that was required of them upon this account For to say that this was further required of them that in the vening or close of their Sabbath they were to gather up by Repentance what they had scattered in the day by forgetfulnesse or other infirmities of the flesh and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things and to blesse him with thanksgiving for his holy ordinances and the like amounteth to no more upon the matter then to say they were bound on that day to do that which they stood bound to do every day besides not to add that to blesse and praise God yea and to pray unto God for things needful and comfortable and especially for forgivenesse of sins upon those terms of a gracious audience and acceptance on which the Jews might do both are so farr from deserving the name of things strict or rigid that David who perfectly understood their nature and propriety of working pronounceth them pleasant and joyfull See and compare Psal 135.3 with Psal 63.3 4 5. many other places in the Psalmes Concerning the daily offering that was to be doubled upon their Sabbath daies Num. 28.9 10 this was indeed a little more trouble and but a little neither to those that served at the Altar but it did not render the service of the day any whit more troublesome unto the generality of the people Now certain it is that Christ who came to call the servants of God unto a farre greater liberry in his worship and service then was permitted unto them under the Law of Moses hath not incumbred the observation of the Christian Sabbath with any austerities of duty or service either positive or privative I mean either in things to be done or in things to be forborn beyond what was charged upon the Iews in the keeping or for the sanctifying of their Sabbath If then their Sabbaths notwithstanding any seeming severity or rigor of those injunctions unto which they were tyed to submit in the keeping of them were yet a delight and dayes of gladnesse and mirth as we herd unto those that loved and feared God amongst them how much more should good Christians under the Gospel rejoice in keeping holy their Sabbaths the Ordinances and services whereof have more marrow and fatnesse much more heavenly sweetnesse in them then theirs had the external observation of them in the mean time being no whit more charged with any thing grievous or burthensome to the flesh but rather much eased and better accommodated unto their comfort if not otherwise yet by the farr richer and more gracious supplies of the Spirit which also they may obtain to what measure they shall desire if they shall stirre up themselves to ask them of God accordingly Quest 66. What then are the duties required of Christians in this Fourth Commandement or such of them by which an estimate may best be made of the rest Answ First in this Commandement they are enjoined to remember in the six daies preceding that their Sabbath or day of holy rest is drawing near and will be with them in the course of it and that they be accordingly diligent and carefull so to dispatch contrive and settle their worldly businesse within the compasse of these daies that if it be possible no temptation from hence may lye upon them to violate the rest of their holy day when it cometh Next in the morning of this day being come to sanctifie and prepare themselves for the regular observing it as well in respect of inward as outward requirements by a serious and effectual meditation of the high concernments for their well-being both in this life and in that which is to come of a conscientious observance of this day and also of the
any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to
am not come to destroy them but to fulfil them And soon after Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdome of Heaven that is shall have no place there as the next verse expoundeth it but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven that is shall be highly honoured in this Kingdom Mat. 5.17.19 Therefore Concerning the Preface prefixed before ths Decalogue although in the litteral and typical sense and signification of the words it relateth particularly unto the Jewes they being the only people whom God had brought out of the Land of Egypt out c. Yet in the mystical and spiritual import of them which is sufficiently declared and asserted in the Gospel and which is the farre more eminent consideration of them the said Preface containeth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews For deliverance from under the power and tyranny of Sin Sathan Death Hell c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical power of Pharaoh and out of the iron furnace of Egypt respecteth all Nations under Heaven as well as it doth or ever did the Jews according to the promise made by God unto Abraham long before Gen. 12.3 and not long after confirmed and renewed Gen. 18.18 chap. 22.18 Quest 10. But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws by mentioning the act of his Grace and Power towards them in bringing them out of the Land of Egypt c. rather then by insisting upon his farre greater obliging grace and favour unto them in delivering them from sin and from the curse due unto it and a thousand bitter and most grievous things following it Answ The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel and of the great work of Redemption for his Son Jesus Christ when he should come into the world 2 Tim. 1.10 Hebr. 1.1 with Ephes 3.5 So that though the Gospel was preached unto and amongst the Jews at and before the time of the giving of the Law Gal. 3.8 Heb. 4.2.6 yet was it preached unto them with much reservednesse of the lustre beauty and brightnesse of it God sent it unto them in such an habit as Rebecca was in when she met Isaack covering her self with a vail Gen. 24.65 This probably is the reason why God was pleased to make use rather of the shadow then of the substance of their great deliverance by Christ to insure if it might be their free and willing obedience unto his Law and this the rather because the shadow we speak of their deliverance from Egypt was a most sacred token or pledge from Heaven newly sent and received by them of his great respects and favour unto them And inasmuch as this people were to be patterns and ensamples and to lead the way of obedience unto the Law of God to the rest of the world it may be judged worthy the goodnesse of God towards them to animate and enliven their obedience unto it by reminding them of such an high-favour and priviledge which was appropriately theirs withall knowing their temper of being extraordinarily taken with propriety in their priviledges and favours from God Quest 11. Whether is the Decalogue or Morall Law more generally so called Morall throughout I mean naturally Morall in every thing that is contained or expressed in it Or may it not be termed Moral because it is more generally though it be not universally or in every point such Answ I suppose the question doth not mind any other of the Ten words or Commandements of this Law or any thing mentioned or contained in them but only the Fourth and in this more especially the Day the seventh day here commanded to be sanctified or kept holy That the observation or keeping holy of this day according to the tenour and rule of the Commandement as viz. by refraining our selves and by restaining others that are under us from ordinary labour c. neither ever was nor at this day is known by the light of nature to be a duty required by God of men is most probable and next to that which is unquestionable For First The ground upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation is not known nor knowable by the light of nature The Scripture expresly saith that By Faith that is by divine Revelation and the credit we give here unto we understand that the worlds were framed by the word of God Heb. 11.3 If the framing of the worlds by the word of God be not known by the light of nature much lesse is the time that he took to finish it or on what day he rested from this work known unto men by this light Secondly There is expresse mention made Gen. 2 3. of the special interposure of God by way of Institution to make the observation of this day to become a duty unto men And God blessed the seventh day and sanctified it because c. There is no such course taken with any other of the duties enjoyned in all the rest of the commandements to bind the practise of them upon the consciences of men Therefore the observation of the day pointed unto in this fourth commandement is a duty of a different nature and consideration from those required in the other commandements they being all naturally Morall this only such by institution or particular command Thirdly If the observation of the seventh day we speak of were naturally Moral as the duties of the other Commandements and so of perpetual obligation as they are the primitive Christians generally and all the Churches of Christ throughout all succeeding ages untill now must be censured and condemned as living and dying and this as is most likely without Repentance in a sinful practise against the light of nature which is an hard sentence and hardly Christian for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations For it is sufficiently known that these did not walk in the observation of that day but of another instead of it Fourthly It is hardly to be thought or supposed and yet much harder to be proved that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature but that it hath been by one or other at one time or other actually read by this light The Apostle supposeth that the Gentiles which have not the Law do or may do by nature the things contained in the Law meaning the things in the Law which are naturally Moral hereby shewing
or upon such terms abrogated as they are as viz. without any other to succeed them in their respective services but is only exchanged by him that was and still is the Lord of it having another day of a friendly and rich sympathy with it a day of rest and refreshing unto God as it also was only more worthy and honourable given unto it to succeed in it's stead Besides neither is the day we speak of wholly or in respect of every thing found in it exchanged it hath somewhat of a Moral consideration in respect of which it may be said still to retain its authority and binding Power and to exercise them in its Successour For it is not meerly or simply a day or a space of time containing either 12 or 24 hours but a SEVENTH day or such a space of time which never begins or returns untill six times as much as it self hath passed by and gone before and then continues but its own proportion or period and so gives place again and waiteth untill six dayes more of equal duration respectively with it self be fulfilled and then returneth of course Now such a Seventh day as this is an equitable or reasonable proportion of time and may accordingly be estimated by the light of Nature For men ordinarily yea and labouring beasts also to rest from their labour and toyl and for men upon this opportunity to exercise themselves in duties of Religion in acquainting themselves with God and with the manner of his true worship and service that knowing these things and practising accordingly they may be found meet to be saved and made eternally happy by him That this proportion of time a seventh day is most competent for the occasions and ends now mentioned is not a mystery or secret above the reach of nature hath been already hinted and might be sufficiently proved by many sayings yet extant in the writings of such men who have been the sons of no higher an inspiration but that this hath been done to all reasonable satisfaction by many other So that there is ground large enough on which to judge and conclude the Fourth Commandement to be Moral although the day therein specified be exchanged for another Quest 13. But when God hath in plain and express words injoyned the solemn observation of a particular day is it meet or safe for men to Substitute or Obse ve another day instead thereof without a Warrant or Command from God in like plainness and expressness of words so to do Answ We have a Warrant and Command from God in equall plainness and expressness of words to hearken unto and to obey his Son Jesus Christ in all things that he should teach or say unto us Matth. 17 5. Luke 9.35 compared with Acts 3.22 23. And Christ hath taught and said unto us as plainly that they which hear his Apostles hear him as on the other hand he that despiseth them despiseth him Luke 10.16 yea and God himself that sent him Again the Apostles plainly require of us to follow them even as they follow Christ 1 Cor. 4.16 and 10.1 2 Thes 3.17 Now it hath been lately shewed and proved First that Christ himself observed the first day of the week the day of his Resurrection Secondly that his Apostles likewise observed it and the Churches by order and direction from them See the Answer to the Eleventh Question of this Chapter Besides God pouring out of his Spirit upon all flesh more plentifully under the Gospel then He judged meet to do under the Law and vouchsafing much more large and clear discoveries of himself which are proper means to make men Spiritual I mean able quick and ready to apprehend conceive and discern his mind and will though but overtur'd and intimated unto them expecteth accordingly more ingenuity from them and that things agreeable unto his Will and Pleasure should of themselves still be so near at hand unto them that they shall not need any Grammatical demonstrations or enforcements from the Letter to convince them but that they should take the impression of such things even from Promises that are but of a Collateral and somewhat remote Affinity with them It is a true and worthy saying of Musculus to this point (a) Animus verè pius voluntatique Dei obsequens non solum ea praestat quae expressè per verbum Dei voluntatem Dei manifestant sed etaim quaecunque ex verbo Dei colliguatur Musc in Mat. 7.21 Quemadmodum boni servi est non solùm verbis heri sui expressis sed nutibus illius obsequi A Mind truly pious and obsequious to the Will of God will not onely perform and do those things which are manifest by the express Word of God to be the Will of God but even those things also which may upon any reasonable tearms be gathered from the Word of God As it is the property of a good servant not onely to obey the express words of his Master but even such signs of his Will which he either makes by the cast of his eye or moving of his head And long before him Bernard writing to persons Religiously devoted according to the manner of those times telleth them (b) Non est vestrum circà communia languere praecepta neque solùm attendere quid praecipiat Deus sed quid velit Bernard Ad fratres de monte c. That it was not for them to languish away in the practice of ordinary or common Duties nor only to attend or mind what God commandeth meaning directly and in plainness of words but what he willeth that is whatsoever may be made out from the Scriptures to be pleasing to him Yea the Apostle John himself clearly distinguisheth between keeping the Commandments of God that is the express and broad-faced Commandments of God and doing the things that are pleasing in his sight 1 John 3.22 So that those significations or intimations of the Will of God for the change of the last day of the week into the first which have been mentioned were they by many degrees less Argumentative that way then we have found them to be were yet sufficient to over-rule the Judgements and Consciences of persons Spiritually minded and obsequiously devoted to the service of God into a submission unto his Will in that case Quest 14. How is the Decalogue to be divided Or is there any ground in Scripture for the Common distribution of the ten words thereof into two Tables Answ That these Ten Words were written by God himself in two Tables of stone and this twice over or at two several times the two first written having been broken by Moses in his zealous indignation against the Idolatry of the people Exod. 32.19 is evident from the Scriptures Exod. 24.12 Exod. 32.15 16. Deut. 5.22 and 10.1 2. Onely here is nothing affirmed either concerning the number or the particulars of the words written in the one Table or the other It is most like that
them Answ All neglect all volountary omission of the external worship of God at times convenient and when we are called to it as omission of Prayer publique and private of hearing the Word Preached of attending upon the ordinances of the Lords Supper and Baptism if duely and purely administred of Fasting of Giving of Thanks of Singing of Psalms Again the making or having Images or Representations to help or further us in our Devotions worshiping of God in or before an Image or with posturing our faces with observation and upon a religious account towards any part of the Heavens East West c. Praying unto him by the mediation of Saints adulterating or corrupting any the Ordinances of Divine Institution with any Cerimonious devices of our own communicating in any of them being thus adulterated especially without declaring openly and beforehand our dislike of what we know to be spurious and corrupt in their administrations the introducing into the Church any other Ordinances but these the exercising of our selves in such man-devised observations which are commonly known to be taken up and practised by men in a way of Religion and with a conceit of commending themselves highly unto God by them as going on Pilgrimage disciplining their flesh with whipping with wearing rough and harsh garments with a strict observance of such and such hours as well by night as by day which they call Canonical for the duty of Prayer with forcing themselves to say over so many Pater Nosters and so many Ave-Maries from time to time and through fear of falling short or being out in their tale to keep and adjust the account by letting fall of Beads with fasting at such times chosen by themselves and at no other with perpetual abstinence from flesh from handling or touching mony from propriety in any worldly estate or goods and generally all such practises and wayes of humane injunction or recommendation only wherein we discover our selves or give suspicion thar we place any confidence or hope of acceptance with God In like manner all such actings or expressions of our selves whereby it appears that we are affraid of Gods displeasure either for the omitting or not doing of what he no wayes requires of us or else for the doing of that which is our duty to do To fear Divine displeasure upon either of these accounts is in propriety and strictness of notion that which we call Superstition although use and custom have extended the signification of the word to other things also of a differing nature from these Yet again In this Commandement are likewise prohibited all such actings and disposings of our selves whereby we expose our selves to the danger of being drawn aside to the love and liking and hereupon to the practise of Idolatrous and false worship making false worshippers of God our intimate and bosome friends frequenting the Assemblies the gaudy Temples the services or devotions of Idolaters carelesness or perfunctoriness in performing the true worship of God for this also disposeth and exposeth men to the danger of declining to false worship Quest 50 What are the Duties more particularly required in this Commandement or some of the principal of them For according to the second Rule every negative Commandement includeth his affirmative opposite to it Answ The general Duty here required is that at times convenient and as oft as any providence or opportunity inviteth us we worship the true God purely according to his will that is in such a way onely in and by such outward means and with such rites as himself hath taught and prescribed in his Word Under this General these more particular duties are injoyned diligent and constant attendance upon the Ministry of the Gospell where no reasonable impediment hindreth so upon the administration of the Sacraments and all other Ordinances of God regularly managed and dispensed in the Church and publique Christian assemblies as prayer discipline fastings thanksgivings c. Again according to the Doctrine of the tenth Rule given the diligent use of all good means to prepare and fit us for the due worship of God is here commanded also as the reading of the Scriptures with care and conscience meditation praying in private religious conferences minding and honouring those that are most exemplary in worshipping God a provident ordering and contriving of worldly occasions that no pretence about these may be a snare unto us to cause us to lose any of the golden opportunities of worshipping God c. Quest 51. How or in what sense doth God threaten that he will visite the iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate him Answ First God doth not threaten to visit the sins of the Fathers upon the Children c. but onely when he finds them in the Children as well as he did in the Fathers This he plainly declareth in those words of them that hate me which are restrictive and interpretative of the preceeding threatning and imply that unlesse the Children in their respective Generations shall hate him that is the cause being put for the effect a frequent dialect in Scriptures shall sin against him as their Fathers did he intends not the Threatning against them See for this Ezek. 18.14 c. Secondly the reason why God doth not say that he will visit the Childrens own sins upon them but the sins of their Fathers nor again that he will visit the sins of the Fathers upon themselves but upon their Children the reason hereof I say may be because God judgeth it meet many times not to punish in this world with any exemplary punishment or judgement which kind of punishment he meaneth by the word visit the first Transgressors in a Family or race but rather patiently to await the triall and proof of their Posterity to the third and fourth generation and accordingly as these shall be found either to repent of and turn from their Fathers sinfulnesse unto God or to go on and continue in the same or like course of provocation so either to shew them mercy and blesse them their Fathers sins notwithstanding or else to fall heavy upon them with some signal judgement or other as filling up the measure of their Fathers sins which it seems was but half full before and so not as yet according to the estimate of divine â—enity and patience ready for judgement and redoubling their provocations So that God when he threatens to visit the sins of the Fathers upon wicked Children not their own sins or wickednesse signifieth or implieth that had these Children been the first of their race that had been wicked and not been the Children of wicked Parents although their wickednesse had been the same or as great as now it is they should or might have escaped the visitation here threatned for I suppose that God by this tnreatning I will visit the sins of the Fathers c. doth not imply that he will never or in no case visit with temporal
manifold dangers and great evils both to soul and body that are justly to be feared upon the contempt or neglect of it Then by prayer as time and opportunity will permit or otherwise by short and fervent ejaculations to put themselves into the best capacity they can for a fruitful attendance upon the ordinances of the publique worship of God and to repair unto them accordingly in due time and in the injoyment of them to behave themselves with an exemplary reverence and fear and if they have Children capable of instruction or servants under them to use all Christian wisdome with gentlenesse and gravity to bring these unto the love and liking of the same practises with them in the religious keeping of such daies and withall to be render and careful that they do not make the worship and service of God wearisome or burthensome unto them before they know what it means by any importune urging pressing or compelling them to religious duties beyond their strength and what they are well able to bear or to perform which may soon be worse and more grievous unto them then to be held to their ordinary labours and so without tasting any spiritual benefit intended by God by the observation of this day they shall be in effect deprived also of that corporal benefit of ease and refreshing which was in special manner designed by him unto such as these in his appointment of such a day Besides the duties mentioned we are further required in the Commandement to exercise our selves in works of mercy as God ministreth occasion and affordeth means as in visiting the sick in relieving the poor in counselling those that are in straights in comforting the abject and those that are afflicted in mind c. So to perform works of necessity with heavenly minds and in other cases both to forbear our selves all bodily labour and works of our particular callings as likewise to imploy our Children Servants or others about any businesse of this world to reject or suppresse all secret thoughts and motions of a worldly or sinful import to refrain all leight and uncomely behaviour all recreations which are either unlawful or scandalous all discoursings about worldly affairs c. and generally whatsoeuer is repugnant to our edification in faith and holinesse which is the great end of the Commandement Quest 67. What are the sins forbidden in this Commandement Answ Some of them are these Not to remember in the six daies before that there is such a day as a day of an holy rest unto Christians or that this day is near at hand so to neglect our concernments in the affairs of this world in these six daies that the day of rest when it cometh will find us by reason of such a neglect under a temptation to prophane it when it is come so to despise or under-value the conscientious observation of it as either wholly to neglect all preparing of our selves or others under us hereunto or else to be very sleight and negligent in what we do in this kind to absent our selves upon any false or frivolous pretence from or to come late unto the publique worship of God and assemblies of his people to be carelesse and loose in our attention to what is delivered in the name of God unto us or in hiding or laying it up as a Treasure in our hearts and minds when we have heard it to indispose our selves either by the quantity or quality of what we eat or drink on this day to any of the duties of it to give way to any drowsie or sleepy humour or dispositon whilest it is growing upon us in the time of hearing to imploy our selves or others children servants or cattel or to set on foot or to entertain discourse about any servile work or worldly businesse for the present doing whereof there is no reall necessity to use any recreation either unlawful or offensive unto others to think the day over-long or tedious or to wish our selves at present liberty to follow either our sensual pleasures or worldly profits not to be inwardly free and cheerfully apaid in these and all other whether performances or forbearances that are requisite in the due observation of the day not to offer a sacrifice of praise and thanksgiving unto God in the evening of the day as well for his guift and appointment of such daies as for all the good we have received by means of his blessing upon us in the duties performed by us in the keeping of this day together with a peace-offering of humbling our selves before him for our failings and fallings short of fulfilling his will and pleasure concerning us in the observation of the day c. Quest 68. Whether are these words Six daies shalt thou labour and do all thy work to be taken as a command or as a permission only Answ They are not to be taken as either the one or the other if we mean absolutely and properly but in a sense compounded as it were both of a command and a permission For simply and absolutely to command labour appertaineth not to the first table but to the second and is enjoined in the eighth Commandement here according to the import of the second fourth and fift rules formerly laid down in this Chapter Yet it is proper enough to the first table to require labour or work in a relative consideration as namely in order to the observation of the Commandements hereof respectively And in this respect is labour and working in the six daies required in this fourth Commandement viz. so farr as is necessary to put us into a condition of more liberty and freedome of mind to attend upon the duties required in a regular observation of the day of rest here enjoyned Further then this the words you inquire about are permissive only Quest 69. God then having commanded us to labour and work all the six daies in case we find our selves in a defective capacity for the due sanctifying of the seventh day without labouring all the six whether is it lawful for men suppose in any kind or degree of the most lawful Authority over us to command us off from labouring on any of the six daies be it to attend upon ever so considerable a work otherwise as prayer and fasting or the like especially not knowing whether they shall not hereby cast a snare upon us in making us lesse free in our minds to a regular and strict observance of the day of rest appointed by God then we were likely to have been had we been permitted to labour in our callings the full time granted unto us Answ If the occasion upon which we are by any lawfull authority required to desist from our ordinary labour on a week day be justifiable and good as the â—uâ—bling of our selves before God by prayer and fasting with others for the turning away some heavy judgment of God either lying upon us or threatning us or for the obtaining of his blessing upon