condition and relation of servants to us that their lives may not by incessant care and toil be rendred over burthensome and grievous to them but so that they may with some comfort serve us that also they be not destituted of leasure and opportunity to serve God our common Master and to regard the welfare of their souls no less precious than our own that also we should shew some kindness and mercy even toward our beasts allowing them some ease from their painfull drudgeries in our behalf these are all of them things which reason evidently dictates which common sense must needs admit as duties of piety justice and humanity and to secure the performance of them both as to the substance due measure and fit manner of them common prudence would suggest that set times should be appointed in which they should be solemnly and notoriously discharged under the publick testimony and cognizance and accordingly we find that in all wise and civil Societies some provision ever hath been made by appointing Festival times for the practice of such duties in some kind or degree The founders of Laws saith Seneca did institute festival days that men should publickly be constrained to cheerfulness interposing as necessary a temperament of their pains Plato with a more admirable sagacity refers the invention or first institution of such times unto God himself The Gods saith he that is the divine providence administring affairs here by the ministery of inferiour invisible powers according to his notion and manner of speaking pitying mankind born to painfull labour appointed for an ease and cessation from their toils the recourses of festival seasons observed to the Gods Thus I say reason acknowledges the substance of these duties and approves the securing their performance as a good end or fit matter of Law both divine and humane But as to the circumstantial determination of measure and manner that a Seventh day precisely should be assigned that a total cessation from labour for man and beast should be prescribed this is above reason to discern a necessity of or a conveniency in comparison with other limitations in those respects deviseable and practicable nor can we assuredly resolve the obligation thereto into any other ground than the pleasure of 〈◊〉 most wise Author of this Law who did see what was most fit to be prescribed to those whom this Law concerned Here is indeed mentioned a reason why God specially did choose this day to bless and sanctifie it in this manner to such purposes namely his resting upon the Seventh day from his works of Creation the which yet doth not certainly import a natural conveniency toward accomplishing those purposes of this precise quantity of time or in this way of observing it in preference to any other that might have been appointed it onely seemeth to imply a fitness of these determinations as containing somewhat of profitable significancy that such a correspondency in circumstance of time and manner of practice might admonish us concerning the substance of our duty or a principal part thereof peculiarly designed in the Sanction of this Law the gratefull Commemoration of God's most glorious work the foundation as it were of all other his acts of beneficence the Creation of the World for thus in all ceremonial Institutions we may observe that some significant circumstance is selected on purpose to instruct or excite us to practice by representing to our fancy the nature and intention of the main duty required as in Circumcision in the Passover in Baptism and other ritual Constitutions it is not hard to perceive so it being God's design to enforce the performance of that excellent duty by appropriating a time thereto we may conceive that he therefore especially selected that day as most apt to mind them to whom this Law was given of the history of the Creation the reflecting upon and celebrating which was the main duty intended Seeing therefore the observation of the Sabbath is expressed to have a peculiar respect to the children of Israel as a sign of the Covenant made with them when he led them out of Egypt seeing in its own nature it differeth from the rest of the ten Laws the obligation thereto being not discernibly to natural light grounded in the reason of the thing we can no wise be assured that an universal and perpetual obligation thereto was intended or that its obligation did extend farther than to the Jews to whom it was as a formal Law delivered and upon special considerations severely inculcated to whose humour condition and circumstances it might also perhaps be particularly suted Justin M. was of opinion that this Law as many others was given to the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their iniquity and hardness of heart by way of concession and indulgence for because they by their natural disposition were apt to forget their maker to neglect the state of their soul being wholly intent on worldly affairs to exact intolerable pains from their brethren who served them to use cruelly the poor beasts employed in tilling their ground or bearing their burthens therefore God considering this incorrigible temper of theirs did indulge six days to them for the prosecution of those affairs to which they were so devoted contenting himself to exact from them no more than this part of time for his own service for the benefit of servants and ease of beasts if he had required more of them they could it seems or would hardly have endured it the command would perhaps not onely have been disobeyed it self but the dislike thereof might have rendred them averse from all Religion and service of God as it happeneth when commands very rigorous and exceeding mens strength are enjoined for we see the Prophets complain of them that they could hardly be induced to go thus far or to afford God this so moderate share of time but were impatient even for this one day in seven to abstain from their secular business to relax themselves or their servants or their cattel from their daily labours they impeach them for polluting profaning hiding their eyes from that is wholly overlooking neglecting and disregarding the Sabbath for doing their own pleasure and exacting their own labours upon it for not delighting therein or not willingly observing it Hear this saith the Prophet Amos O ye that swallow up the needy even to make the poor of the land to fail saying when will the new-moon be gone that we may sell corn and the Sabbath that we may set forth wheat this being the disposition of that People not bearing a greater strictness they not being able to preserve within their hearts a perpetual remembrance of God's works and favours not to moderate their pursuits of temporal good things not to bear a due regard and tenderness toward their brethren and their fellow-creatures the performing which things in a constant uninterrupted tenour the said Holy Father and Blessed Martyr supposeth to be the Sabbatism
precept may serve for a good direction to Governours what they may with safety what they should in wisedom establish what provision they should make for the promotion of piety and vertue such a precedent requires greatest veneration and respect cannot but appear of high moment in consultation about matters of this nature It is indeed particularly observable that in this command there is not an express order concerning the natural or moral service of God by prayer or hearing God's Law to be publickly performed on this day but the Jews were themselves so wise as to understand these duties couched in the sanctification of the day prescribed to them and accordingly they practised they in all places of their habitation did settle Synagogues and Oratories to them upon this day they resorted in them then they did offer devotions to God as the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did import the Scribes did reade the Law and expound it to the People Moses saith Josephus did command the people to assemble for hearing of the law not once or twice or many times but every seventh day laying aside their works and exactly to learn it whence addeth he the people became so skilfull in the laws that if one asked any of them concerning them he would more easily tell them all than his own name whence also an admirable concord in mind and uniformity in practice did as he farther observes arise and The custom saith Philo was always as occasion gave leave especially upon the seventh days to philosophate c. in consideration of which practice it was that Jews so highly valued this Precept that it was a saying among them The Sabbath weigheth against all the Commandments as procuring them all to be known and observed And if that blind people could pick these duties out of this Law much more should we see our selves obliged according to analogy thereof to appoint set times for ensuring the practice of them 6. Again We may hence also learn our obligation to submit obediently to the constitution of Governours relating to this matter that we readily should observe all solemn times of festivity and rest which the Rulers of Church or State do appoint for the securing or the promoting those purposes of piety or charity according to the measure and manner prescribed by them for Reason approving the thing as good and usefull and divine order more clearly and fully confirming it to be so and it not appearing that God hath made express determinations about it it remains that it is left wholly to them to whose care God hath entrusted the publick welfare and hath committed to their judgments the providing means conducible thereto having also consequently injoined us in all lawfull things to follow their guidance and appointment in order thereto God decreed death to be inflicted on those who violated his command concerning the Sabbath which sheweth how great a fault it is to offend in this particular and we may reasonably esteem that command to be his which proceedeth from his Ministers by authority from himself and in conformity to his own pattern 7. We add that whereas God required of the Jews such a portion of time to be solemnly dedicated to Religion and mercy we to whom he hath vouchsafed higher benefits and proposed greater encouragements cannot reasonably but deem our selves obliged to sequester and consecrate as much or more time to the same intents we should indeed be content to withdraw our selves more frequently from pursuance of our own profits and pleasures to the service of God to the remembrance and celebration of his favours we should willingly allow greater relaxation to our dependents and should the publick be deficient in exacting a performance of such duties from us it would become us to supply such defects by our private devoting fit and frequent seasons thereto that in some proportion we may exceed the Jews in gratefull piety as we surpass them in the matter and causes thereof that we may appear in some degree more charitable than they as we have much greater reason and obligation to be so then they So much for this I proceed briefly to consider the remaining Commandments the which immediately concern another Object those foregoing did chiefly serve to regulate our religious practice in yielding due reverence toward God these following which are supposed to have made up the second of those Tables which written by God's hand were delivered to Moses and preserved in the Ark of the Testimony do guide our conversation and carriage toward our Neighbour in the front of which worthily is placed that which obligeth to dutifulness toward our Parents unto whom after God and his supreme Vice-gerents we owe the highest respect gratitude and duty V. Commandment Honour thy father and thy mother Honour the word signifies to have in weighty regard and aptly serves to denote those particular acts of duty which are otherwhere expressed in Scripture fear and reverence ye shall fear every man his father and his mother observance and obedience children obey your parents in all things for this is well pleasing to God gratitude and retribution Let children learn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pious toward their own family and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to render sutable returns or to requite their parents for this is good and acceptable before God regarding their instruction and advice My son hear the instruction of thy father and forsake not the law of thy mother it also comprehendeth a prohibition of the contrary acts contemning cursing offering violence or contumely unto disobedience and contumacy toward parents the which are forbidden under capital penalties and dreadfull comminations Cursed be he that setteth light by his father or mother and The eye that mocketh at his father and despiseth to obey his mother the ravens of the valley shall pick it out and the young eagles shall eat it that is God in a fearfull and strange manner will avenge that wickedness upon him and in the Law it is ordained that the rebellious and stubborn son who will not obey the voice of his father or the voice of his mother and that when they have chastned him will not hearken unto them shall be stoned by all the men of his City and put to death in that manner Whence we may learn the nature of the duty here enjoined and what rank it beareth among other duties what high obligation belongs thereto of what consideration it is with God and how grievous a crime the violation thereof is that briefly we are obliged to yield our parents high affection of heart great expressions of respect and observance in word and deed that the neglect of these duties is next to that of profaneness and undutifulness toward God himself the greatest disorder we can be guilty of this all civil Nations have consented to be our duty and if we consider the grounds upon which it
let him do what seemeth him good with Hezekiah Good is the word of the Lord which thou hast spoken with David Behold here I am let him do to me as seemeth good to him with Job Shall we receive good at the hand of God and shall we not receive evil and The Lord gave and the Lord hath taken away blessed be the name of the Lord Yea it were well if we could after the Heathen Philosopher upon all occasions with our hearts say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God will have it so so let be if we could observe those rules and precepts which even the Philosophers so much inculcate to commit all our affairs to God to love and embrace hugg all events to follow and to accompany God to yield deliver and resign our selves up to him Deo se praebere dedere tradere c. and the like Give us this day our daily bread I shall not stand to criticise upon the hard word here used translated daily I onely say that of two senses offering themselves both are probable and by good authority countenanced both are proper and sutable to the matter or nature of the thing according to one we pray for the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the time to come or of that future life which it shall please God to allow us according to the other we request bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is necessary for our being and the preservation of our lives joining both together which is more sure and safe we pray for a competent provision toward the maintenance of our life hereafter during our appointed time that for the sense upon the Petition it self we observe 1. That after we have rendred our due tribute of praise and respect unto God we are allowed and directed to request of him good things for our selves beginning as nature prompteth with the preservation of our beings and lives whereby we become capable of receiving and enjoying other good things 2. By doing which we also do imply the sense we have of our total dependence upon God avowing our selves to subsist by his care and bounty disclaiming consequently all confidence in any other means to maintain or support us in any store we have laid up or estate we pretend to in any contrivance or industry we can use in any succour of friends or relations for that notwithstanding all these we do need our daily bread to be dealt to us by God and must continually beg it as a gift from his hands 3. We are by that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day taught our duty signifying withall our performance thereof of being willing continually to rely upon God not affecting to ever be so much before hand as not to need God's constant assistance we ask not that God would give us at once what may serve us for ever and may put us out of any fear to want hereafter we ask not for that which may suffice for a long time for many years many months many days but that God would give us to day or rather day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is expressed in S. Luke that is that he would continually dispense to us what is needfull for us we should not therefore desire to have an estate settled upon us to live by our selves or on our own incomes to be set out of God's house or immediate protection and care this in it self cannot be for God cannot alienate his goods from himself nor can we subsist out of his hand nor must we desire it should be 't is a part of Atheism of Infidelity of Heathenish profaneness and folly to desire it these things saith our Lord do the Gentiles seek that is they are covetous of wealth and carefull for provisions to live without dependence upon God but we must esteem God's providence our surest estate God's bounty our best treasure God's fatherly care our most certain and most comfortable support casting all our care on him as being assured that he careth for us will not leave nor forsake us will not withhold what is necessary for our comfortable sustenance 4. It is here intimated how sober and moderate our appetites should be in regard both to the quality and quantity of the things we use we are directed to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Chrysostome says necessary food not luxurious plenty or delicacy it is bread the most simple homely and common diet that is such accommodations as are necessary to maintain our lives and satisfie our natural desires not superfluities serving to please our wanton appetites or humour our curious fancies 't is not variety daintiness elegancy or splendour we should affect to enjoy but be content to have our necessities supplied with the coursest diet and the meanest apparel if our condition requireth it or God's providence in an honest way allotteth no other to us we may soberly and thankfully enjoy what God sends but we should not presume to ask for or desire other than this And for the measure we learn to ask onely for so much as shall be fit to maintain us not for rich or plentifull store not for full barns or for heaps of treasure not for wherewith to glut or pamper our selves but for daily bread a moderate provision then to be dealt to us when we need it It follows And forgive us our trespasses as we forgive them that trespass against us our trespasses 't is our debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Matthew our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Luke and they who trespass against us are in both Evangelists called our debtors for he that injures another is obnoxious and in debt to him owing him satisfaction either by making reparation or undergoing punishment After the preservation of our beings the foundation of enjoying other good things our first care we see ought to be concerning the welfare of our better part and state which chiefly consists in the terms whereon we stand toward God upon whose favour all our happiness dependeth and from whose displeasure all our misery must proceed since therefore we all do stand obnoxious to God's wrath and justice having omitted many duties which we own to him having committed manifold offences against him it is therefore most expedient that we first endeavour to get him reconciled to us by the forgiveness of our debts and offences concerning which remission upon what account it is necessary upon what terms it is granted by what means it is obtained in what manner it is dispensed by God I have otherwhere touched and it is not seasonable now farther to insist thereon onely it may be pertinent here to observe 1. That this being the first of Petitions formally such and purely spiritual we are hereby admonished to lay the foundation of our devotions in humility that we are obliged before we presume
which Christians are bound to observe therefore God considering their infirmity and incapacity to comply with higher injunctions did use as in the cases of Divorce Revenge and the like an indulgence toward them permitting them on the other days to do their pleasure as the Prophet speaks reserving onely this day for a punctual and solemn performance of the duties specified thus discourses that good Ancient in his Dialogue with the Jew However that this Law as to its circumstantial parts was not intended to oblige generally and perpetually we have a most forcible ground to suppose S. Paul himself his express discharging Christians from the observation thereof yea his earnest reprehension of some persons for rigorously insisting thereon deeming themselves and urging it upon others as a necessary duty to observe it his conjoining it with other Ceremonial Observances whose nature was meerly symbolical and whose design was to continue no longer than till the real substance of that which they represented came into full force and practice Let no man saith he to the Colossians judge you for meat or drink or upon account of a festival day or new moon or sabbath which things are the shadow of future things but the body is of Christ that is they did onely prefigure and presignifie the real substance intended and represented by them is somewhat in the Law and Doctrine of Christ which coming immediately to appear and to oblige that shadow vanisheth and ceaseth to have any regard due thereto again more sharply to the Galatians whom some Judaizing Dogmatists had reduced or were reducing to the practice of legal Rites under conceit of needfull obligation to them How saith he do ye return again to those weak and beggerly elements to which back again you are pleased to be enslaved ye observe days and months and years which words that they relate generally to the Jewish Festivals the context doth plainly enough shew and there is good reason to think that they chiefly respect the Sabbath we treat on for which probably these men had the greatest respect and zeal Again in the 14th to the Romans the same great Patron and Champion of Christian Liberty not obscurely declareth his mind that Christians of strength in judgment did regard no day above another but esteemed all days he excepteth none alike as to any special obligation grounded upon divine Law and Right in subordination to which Doctrine we may add that this appears with great evidence to have been the common opinion of the wisest and most orthodox Christians in the Primitive Church the most constant and strict adherents to Catholick Tradition who from the Apostles instruction best understood the purport and limits of the liberty purchased by Christ that this Law as it was not known or practised before Moses so it ceased to oblige after Christ being one of the shadows which the Evangelical light dispelled one of the burthens which this Law of liberty did take off us Now although upon these accompts we cannot press the strict observation of this Law in all its parts according to its literal and direct intention yet we may learn much of our duty much of God's will from it all God's laws spiritually and wisely understood did tend to the promoting of piety and vertue and abstracting from the special circumstances of that People to whom they were consigned may so far as our case is like theirs and wherein a common reason doth appear pass for fit patterns for us to imitate suggesting proper means of exercising nourishing encreasing those qualities in us and so from this Law we may learn these duties 1. That we should frequently call to mind and consider the great and glorious works of God performed for the general good of his creatures and specially for mankind The Creation of the World the Redemption of mankind the Nativity Passion Resurrection and Exaltation of our Lord and Saviour and the like no less now considerable to us both in respect of glory due to God and of benefit accruing to us then was the Creation formerly to the Jews 2. That we are bound to restrain our selves in the prosecution of worldly business not distracting our minds with care not exhausting our bodies with toil about them but allowing our mind convenient and seasonable freedom affording our soul sufficient leisure with vigour and alacrity to enjoy its nobler entertainments and to pursue its higher interests 3. That we are obliged to use the same indulgence toward those whom divine providence hath disposed to be under our power care or governance to allow our children our subjects our servants a competent measure of rest and refreshment from their ordinary labours sufficient time and leisure undistractedly to serve God and quietly to mind their spiritual welfare we must so charitably tender their good as to permit and procure that their life may be easie and comfortable here and that also they may have means to obtain for themselves a happy immortality hereafter not being in these respects either harsh to their outward man or uncharitable to their souls 4. That we must no be unmercifull to any creature not onely abstaining from inflicting in wantonness of humour needless vexation upon them but also from wearying and grieving them too much for our emolument or convenience the advantage and preeminency bestowed upon us by God over them should be managed with moderation and clemency we should be gentle masters to them not cruel tyrants over them we should consider that God did make them as to help and serve us so to enjoy somewhat themselves of delight and satisfaction in their being which if we go to deprive them of rendring their condition intolerable and worse than if they had no being as we do abuse and injure them transgressing the bounds of our right over them so we encroach upon disappoint and wrong their maker and cannot therein but displease him doing thus is a point of injustice not enough considered by them who commit it they consider not how beastly they are themselves when they misuse poor beasts 5. We may hence farther learn that it is fit certain times should be allotted for the publick and solemn performance of the forenamed duties common reason prompteth that God upon whose protection and disposal the publick good depends should be publickly honoured and his benefits frequently acknowledged also that care should be taken in every society that all states of men should lead their lives in some competent degree of content that all objects of grievous pity should be removed from publick view also common sense will inform us that these things cannot effectually be executed without constituting definite periods of time and limiting circumstances according to which they shall be practised under publick inspection and censure And these dictates of ordinary prudence the divine wisedom hath ratified by his exemplary order the which in cases wherein he hath not interposed his direct authority by way of