and Traditions are ordinarily better observed and more regarded then this Commandment of God The people indeed would rather go to Church then to work but to carnal Delights and Recreations rather then either forgetting the Memento wherewith the Lord more specially commands as well due preparation before as unsophisticate performance in the actual celebration of this holiest of days Such as make no conscience to take the Lords day from him are Spiritual Thieves and meddle with that which is not their own never considering the wrong and injury that they offer unto the Almighty God rested on the Seventh day that is he ceased to create any New parts of the World as being now perfect and such as he would have it to be Good Reason therefore had the Lord of this day on pain of Eternal death of Body and Soul in Hell the place of the Damned strictly to charge and command that every Soul keep this whole day holy to his glory How dares then any creature-Man think his own thoughts speak his own words or do his own works on this glorious day Isa 58.13 the Lords own holy day He that walks away this day in vain Discourse idle Pastimes and sinful Recreations steps every step he thus prophanely steps one step forward to Eternal Death He that gathered but Sticks thereon was stoned to death because he had not kept that Statute which God had enacted as by solemn Proclamation That all sorts that profess themselves his Servants should wait upon him on the Sabbath It was Christs own custom to preach the Gospel in the Synagogues on this day so also the Disciples Acts 20.17 17.1 2. 1 Cor. 16.11 The Doors of the Temple were shut the six days but opened from morning until the evening upon the Seventh day Ezek. 46.1 2. And this sanctifying of the Lords day is a Moral Duty and bindes perpetually otherwise we should have but Nine Commandments whereas they are often called the Ten Words Exod. 34.28 Deut. 14.13 10.4 And Christ came not to destroy but to fulfil and keep the Law Mat. 5.17 Know then we may not make this day a day of vain pleasures and carnal delights a day of Sports and Recreations thinking it sufficient if we follow not the works of our Calling neither may we on this day go or ride about our worldly matters to buy bargain sell and talk with others robbing God of his day to spare one of our own neither is it sufficient to observe onely so much of this day as is enjoyned by Laws and Injunctions of men and prophane the rest of it thereby dividing the Lords day between God and our selves And every sin is so much the greater by how much less the thing is for which men sin I say the less the thing is for which a man will sin and transgress the Law of God the greater always is his sin because the greater is his contempt of God Thus was it with him that gathered Sticks on the Sabbath day and was stoned to death for his pains And thus it is with such as recreate away the Sabbath by walking the Fields who offend God more therein then he that worketh thereon in his Calling for his Necessity Yet here by the way we are to beware of a Jewish Superstition which Christ often refutes in the Gospel that is to think it unlawful to perform on the Sabbath day whatsoever works belonging to the necessity either of his own life or of others for by the end of the Commandment it appears That such works onely are forbidden as hinder the Exercise of the Ministery of Gods Word The parts of this Commandment are two viz. 1. The Commandment That the Sabbath be sanctified that is that it self viz. the Seventh day be allotted for Gods Service Gen. 2.3 Exod. 20.11 16.26 20.10 2. The Reason of the Commandment drawn from Gods Rest on the Seventh day after the Creation and his hallowing thereof Remember to keep holy the Sabbath day that is with great care and Religion and that for these Reasons 1. Because the breach and violating of the Sabbath is the breach and violating of the whole Worship of God for the neglect of the Ministery soon corrupts the whole Doctrine and Worship of God 2. Because by the exacting of this Typical Sabbath God would signifie the greatness and necessity of the Spiritual Sabbath 3. Because God will have the external Sabbath to serve for the beginning and perfecting of the Spiritual Sabbath in us In this Commandment we are commanded to keep holy the Sabbath day which is done 1. By preparing our selves by Prayer and emptying our hearts of sin 2. By assembling together to Pray unto God to Praise him to hear his holy Word and to Receive the blessed Sacraments 3. By meditating upon Gods Works and the Word which we have heard suffering it so to work in us as that we may be furthered in all holiness of life 4. By collecting and distributing to the Poor by visting the sick and reconciling dissentions among Neighbors In this Commandment is forbidden all Prophaning of the Sabbath which is 1. By doing worldly works which are not of present necessity by journeying about worldly Affairs idle resting or absenting our selves from the publike Duties of Gods Word and Worship 2. By forgetfulness of the Sabbath upon the six days by which we often bring upon our selves a necessity of prophaning the same 3. When being Parents or Governors we leave such as are under our charge to their liberty upon that day The Reasons of this Commandment are 1. Partly expressed therein and are taken 1. From the Lords Example who rested the Seventh day from all his works of Creation 2. From his Blessing inseparably linked unto the hallowing of this day 2. Partly enfolded therein are these 1. The Law of the Sabbath is Ancient and was of force in Paradice before Mans Fall 2. Because it is most Equal the Lord allowing us six days to labor in 3. Because the Seventh is the Lords peculiar day so that without Sacriledge we cannot any way prophane it God will have all our children and family to cease from their labors on this day for two causes 1. That these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church 2. Because he will have especially on the Sabbath day Love and Bountifulness towards our Neighbors to be shewed and seen in the Church Strangers also are commanded to intermit their labors and that if they were converted to true Religion because they were of the houshold of the Church if they were Infidels it is commanded them not in respect of themselves but in respect of the Israelites and that especially for these two Reasons 1. Lest by their ill Example they should give offence unto the Church 2. Lest their liberty might be an occasion to the Jews to accomplish by them those labors which it was
adversity because it cometh unto us by the will of God 5. That God would turn the hearts of all men from sin and bring them every where to the obedience of his will 6. That Events such as are not contrary to Gods will that is that such things may come to pass which so please him 7. That God would bless and prosper our actions and counsels that no other Events may follow them but such as himself knoweth may most serve for his glory and our salvation 8. That God would hasten that time and state unto us wherein we shall perfectly do the will of God that is our state of glory Rules of obeying Gods will 1. Obey Gods will absolutely and for himself obey man onely in God and for God 2. Obey God in the maner as well as in the matter which he commandeth 3. In doing the works of piety let them give place if unfaigned necessity require and calleth to a work of Charity 4. Let the works of thy private Calling give place to works of the publike calling and general as if thou be laboring on the six days the Lord calling to his House by his worship there thou must attend it Lev. 23. 5. The works of a general common calling must give place to the works of a special undoubted calling being contrary if a man at any time hath such That all our obedience to Gods will may be the better accepted of him it must have these three properties 1. Chearfulness and readiness God loveth the chearful giver 2. Sincerity which is heartily and from the Spirit approving our selves to God and not affecting the applause and praise of men 3. Universality which is in all and every particular thing thus Job is approved obediently professing his subjection to God though he should aggravate his misery and kill him The way how to become chearful doers of the will of God or the duties required by this petition to be practised by us that Gods will may be done 1. We must prove what is the good and acceptable will of God Rom. 12.2 that is we must by often tryal of our actions by the Word of God become expert in Gods will and esteem highly of it be it never so contrary to carnal Reason Thus Abraham did Gen. 22.3 2. We must lay aside our own wills and be possessed with a base conceit thereof not leaning thereon 3. We must labor for a true perswasion of Gods mercy in the pardon of our sins and for the salvation of our souls whereby we may shew our selves thankful to God for so great a mercy 4. We must consider that we are the Temples of the Holy Ghost which is a wonderful dignity to sinful men and in regard hereof we must stir up our selves so to live that we make not sad the Spirit of God which dwelleth in us 5. We must consider the blessings of God bestowed on us both in soul and body one by one and this will move us to love God which love we shall shew in doing his will 1 Joh. 5.3 6. Let us consider the threatnings of God against sin and his Judgements upon them that live in sin and these will help to restrain our corruptions that they break not forth into action 7. We must be strict in the matter of sin making conscience of every evil way yea even of the first motions unto sin that never come to consent for this Petition for obedience respects not onely our words and deeds but also our secret thoughts for even they must be brought to obedience unto God 2 Cor. 10.5 8. We must seek to cut off all things that hinder us from doing Gods will we must use Spiritual means and pray for the Spirit to mortifie and crucifie the lusts of the flesh Rom. 8.13 which makes us rebels against God in transgressing his will Now the ground of this work is the death of our Saviour Christ applyed by true Faith to our corrupt hearts 9. We must not live inordinately but in that sort which God hath enjoyned Christians in his word every one godly in the general calling of a Christian and faithfully and conscionably in his particular calling whether of Church State or Family 10. We must endeavor to subject our selves patiently to the will of God in all afflictions whatsoever for it is the will of God that through manifold afflictions we should enter into his Kingdom This Petition teacheth us to bewail 1. Our natural disposition whereby we are prone to rebel against the will of God 2. Our natural hypocrisie even that which remaineth in us after grace received 3. Though we have never so much grace yet to lament and bewail our want of obedience in all good duties because the best of us all fail in the maner of doing them 4. Our impatience that when God layeth any crosses upon us we cannot as we ought endure them patiently and thankfully 5. Our slack and imperfect obedience yea privy pride proud presumption deadness of Spirit secret hypocrisie and other weaknesses incident to us even in our best services 6. The sins of others whereby they disobey the will of God and so rebel against him whereby he is dishonored and therefore must we be passionately grieved for the sins of others and labor to reclaim them In the supplication of this petition we pray 1. For grace to deny our own wills and ways 2. For understanding of the will of God which without it we cannot perform 3. For faith whereby to believe that the will of God revealed unto us is the will of God 4. For power to obey the holy whole will of God which is both active in doing and passive in suffering In the deprecation of this Petition we pray against 1. Rebellion or an obstinate offending against the known will of God 2. Prophaneness which is an undervaluing estimation of holy duties 3. Hypocrisie which is a drawing near to God with the lips but estranging the heart from him 4. Natural Corruption which draweth away to disobedience enticing to evil 5. Wea riness in well-doing a refusing to go forward and a turning back again 6. Impatience murmuring at crosses and discontent at Gods Providence The thanksgiving of this Petition is 1. For disobedience and sin in any measure mortified 2. For the knowledge of Gods will for faith and desires in truth to obey the will of God in all things all the days of our life In this Petition we are taught to frame our lives to an holy imitation of the blessed Angels which will not stand with their humor who account zeal in Religion affected preciseness But such as call God Father in sincerity must set before them the obedience of the holy Angels as a patern for their imitation to a like resemblance although not to a like equality of perfection Now in them we may observe these things for us to follow 1. They desired before Christs Incarnation to look into the mystery of our Redemption wrought by Christ 1
not things unlawful unpossible and unwarranted by the Word of God not things whereof we are uncertain whether they please God or not but such things as the Scripture warranteth being the true Rule of all right ways the Record of Gods Revealed Will. 5. That being thus made it is carefully to be kept and religiously to be performed having an eye to that party with whom we have to deal For as Vows are to be made with reverence so are they to be performed with care and diligence otherwise we grosly abuse the Majesty of God and take his Name in vain So that Vows are not in themselves unlawful or to be condemned so as they be restrained and bounded in the compass of the Law of God Consider farther in Vows these Particulars viz. 1. If they be made of any thing flat against the Word of God they cannot binde or tye us to the performance thereof for all the force and power of binding us is to be borrowed and derived from the Word of God otherwise they have no strength or efficacy to constrain or command 2. They must not be made of such persons as want sufficient Reason Judgement Discretion and Understanding as Children Fools or Furious persons 3. They must be so made as they may stand with Christian Liberty for we may not in any sort make that absolutely Necessary which God hath left free unto us ensnaring the Conscience and abridging the Liberty which Christ hath purchased contrary to the Commandment of the Apostle Gal. 5.1 4. That a Vow made of a thing unpossible is no Vow at all but an intolerable presumption and a wilful tempting of God 5. They must not be against a mans general or particular Calling that is neither against his calling as he is a Christian neither against that special calling wherein he liveth 6. They must not be rash heady sudden idle or unadvised but made with Advice Meditation and Deliberation for rash Vows are not lawful though the things vowed may be done lawfully 7. They ought all to be of great moment and importance not idle and trifling toys like the Popish Vows whereof one voweth a Pilgrimage to the Saints another to fast or eat no Flesh at such a Feasts Even whereof the one is superstitious and the other devilish 1 Tim. 4.1 3. 8. They must not be made for false and wrong ends as conceit of Merit and opinion of deserving the favor of God and Everlasting Life For the ends which we respect must be good as to exercise and stir up the gifts of Faith Prayer Obedience Repentance and other graces of the Spirit and to testifie our Thankfulness to God for Blessings received at his hand They must not be to binde God unto us but us the closer unto him in a more strict course of life 9. They must come from a free heart performed willingly and chearfully unto God 10. We must pay our Vows without delay we must not put off the time Gen. 33.1 Exod. 5.3 lest the Lord hold us guilty of taking his Name in vain The blister'd Tongues of men scarce ought can vent Without the Breach of this Commandement We cannot sigh reprove admire nor fit Expressions to the fancy of our Wit Without the Breach thereof Courtiers sick For want of words make it their Rhetorick And Poets swear they are undone unless They may have license for some Prophaneness But let all such as Take Gods Name in vain Take heed they Take not Hell too for their pain The Fourth Commandment Remember thou keep holy the Sabbath day Six days thou shalt labor and do all that thou hast to do c. THe Sum of this Commandment setteth out a certain Day wherein God will have men to sever themselves from their ordinary labors and to apply themselves wholly to his Service As God rested the Seventh day after the Creation So Christ having ended the Work of the New Creation rested on this day from the Work of Redemption And as Christ did substitute the last Supper in room of the Passover So he substituted the First day of the Week in room of the Jews Sabbath to be a day set apart to his own Worship From Adam to our Savior Christ the Sabbath was the Seventh day of the Week but from Christ and his Apostles it is the First of the Week that is the Lords day which was instituted for the Seventh day or Sabbath day in respect of Christs Resurrection Now Christ in changing the Sabbath day from the Seventh day to the Eighth did not change the Moral Law for that change was no change of the Substance but of the Circumstance of Time for the Substance of that Law is the enjoyning of a Seventh days Rest unto the Lord now though a Seventh day from the Creation be not kept yet a Seventh day is kept still Hence then doth the Sectarist vainly hold That all days are now alike and none more a Sabbath then another For whereas they alledge We are free from the Law Rom. 7. it is meant of the Ceremonial Law the heavy yoke whereof Christ took from our shoulders and if in any place freedom from the Law be spoken of it is either meant of the Ceremonial and Judicial or of the Rigor of the Moral Law enacting perfect Obedience in every point or else threatning condemnation Neither is that true which is alledged Every day is a Sabbath to a Christian for it is Gods express Command Six days shalt thou labor yet not excluding our daily Service to God This continual Sabbath will not be till we come to Heaven Isa 66.23 Neither may it be in the liberty of the Church to change the Sabbath day again for as it was not at the first changed without Christs Authority so it can receive no further change without him And if the Church had this power then might it be said to be Lord of the Sabbath yet without adjoyning any opinion of such necessity of this unalterableness in the Church as to think it the least part of any ceremonial Worship it being now the Lords day no Jewish Sabbath And this is an unchangeable Rule That one day in Seven neither more nor less is Moral and Perpetual And although the Jews that believed changed the day which was ceremonial yet altered they not the Morality of one in Seven For in the first change they kept two Sabbaths together the Jewish the Seventh day of the week past in memorial of the Work of Creation which was past the Christian the First day which was immediately next the other and the First of the week to come in Remembrance of the Work of Redemption being our Sabbath at the Resurrection of Christ for the time following which is impossible ever to be changed again That which is shadowed forth in the Legal Sabbath is begun in the Spiritual and is perfected and consummated in the Heavenly Sabbath The Breach of this Sabbath is the main sin of the world nay Humane Inventions
honor of the Ministery of the Church or our obedience to the whole Ministery in life and maners and this is the Moral Sabbath The Sabbath is perpetual for these Reasons 1. Because it is placed in the number of the perpetual Commandments 2. Because it was written by the finger of God Exod. 31.18 Deut. 9.10 3. The writing of it in Tables of Stone doth argue that it is perpetual 4. Because it was before there was any use of the shadow or ceremony Forwhat Reasons the Lords day ought wholy to be spent in religious exercises 1. For Reasons drawn from the equity and liberality of God in giving us six days from the Example of Gods Rest and from the consideration of the end why it was appointed to be kept holy 2. It serveth to preserve men from Barbarism and Atheism and all irreligious Prophaneness 3. That it may be a Sign between the Lord and us throughout our generations that we may know that he is the Lord that doth sanctifie us Exod. 31.13 4. Our Savior vouchsafed to honor this day above the rest of the days of the week after his Resurrection and that by his special Appearings in it as well as by his Rising again upon it The special Appearings of our Savior after his Resurrection upon this his own day which should excite us to sanctifie it with prepared hearts and to observe it with the more care and circumspection 1. To Mary Magdalene early in the morning Joh. 20.1 14. 2. To the other Women as they were going to communicate to the Apostles the certainty of his Resurrection which the Angels had declared unto them before at the Sepulchre Mat. 28.9 3. To the two Disciples going to Emmaus Luke 24.21 4. The same day at night he appeared to his Disciples Joh. 20.19 5. On this day for the confirmation of Thomas his Faith he appeared to his Disciples Joh. 20.26 And upon this day also did the Holy Ghost descend On the Sabbath we must Rest 1. Chiefly from sin and thus our whole life should be a continual Sabbath 2. From ordinary not absolutely necessary labor Lev. 23.3 3. From works of special times as ploughing sowing reaping c. Exod. 34.21 Also from buying and selling Neh. 13.16 4. From the works of our special Callings the six days being appointed for them 5. From worldly speeches and thoughts either by making bargains or talking of worldly matters or contriving the same in our mindes The Sabbath is now called the Lords day Wherefore know That things are said to be the Lords in three respects viz. 1. In regard of Duty and service Thus all creatures are the Lords because he is their Creator and Maker to whom as to the High and Mighty Lord all things owe their homage Psal 24. 2. In regard of that Power and Authority whereby he Ruleth all things by his Providence to which Jurisdiction of his all men how wicked and perverse soever are subject Thus Cyrus King of Persia is said to perform the Lords pleasure though he knew not the Lord Isa 44.28 45.1 Psal 119.91 3. In respect of a Propriety and immediate Right that he hath in them being separate from mans use and sanctified to his and to be imployed in his service Thus is the Seventh day the Lords day if we rob him of his service in the least minute of an hour in this day we are sacrilegious and meddle with that which is not our own So that we under the New Testament are tyed to the observation of a Sabbath as well as the Jewswere of old and by as great Authority And this appeareth 1. From the time of the Institution of the Sabbath even in Paradice before Man fell when he had the substance of true Holiness and needed not any figurative ceremony for his comfort 2. From the Morality of this Commandment being placed among the rest of the Moral Laws which are to continue in force for ever Mat. 5.20 3. From the main Reason of this Commandment for the Commemoration of Creation and Redemption is more to us then that of the Creation onely was unto the Jews 4. From the Caveat given by our Savior speaking of Jerusalems destruction Mat. 24.20 In the Jewish Sabbath observe 1. The Jews were as dead men if they wrought on the Sabbath Exod. 35.2 they might not then kindle a fire throughout their habitations Exod. 35.3 2. It was also a figure of the Everlasting Rest of Gods children in the Kingdom of Heaven Isa 66.23 Heb. 4.9 3. It was observed in Remembrance of their deliverance out of Egypt which hapned on that day Deut. 5.15 4. It was tyed precisely to the Seventh day from the Creation and celebrated with sundry set Rites and Ceremonies Numb 28.9 10. Nevertheless there is a Sabbath Moral and Perpetual a time to be set apart to the end of the Worship of God to the end of the world The Reasons of the change of the Sabbath viz. 1. To put a Difference between the Jewish and the Christian Sabbath 2. To keep a Memorial of the day of our Redemption for as the Seventh day kept a Memorial of the Works of Creation so doth this First day of the week the Memorial of the Work of our Redemption which is a work so much greater then the other by how much it is more to Redeem us out of Hell being worse then nothing then it was at first to create us out of nothing Isa 66.24 3. To free the Church from the yoke of the Sacrifices and Ceremonies of the Jews Acts 15.10 for when this day was changed it was more tyed to the Jewish Sabbath which was solemnized with many ceremonies necessarily belonging unto it The Difference between the Christian observing of the Lords day and the Jewish observing of the Seventh day 1. It was not lawful for the Jews to change the Sabbath or to omit it as being a part of ceremonial Worship The Christian Church retaining still her liberty allotteth the First day unto the Ministery without adjoyning any opinion of Necessity or Worship 2. The old Ceremonial Sabbath was a Type of things to be fulfilled in the New Testament by Christ But in the New Testament that signification ceaseth and there is had regard onely of order and comeliness without which there could be either no Ministery or at least-wise no well ordered Ministery in the Church The sinal causes or ends for which the Sabbath was instituted viz. 1. The publike Worship and Service of God in the Church exercise of Prayers Confession and Obedience 2. The Maintenance and Preservation of the Ministery of the Church 3. That it might be in the Old Testament a Type signifying the Spiritual and Everlasting Sabbath Ezek. 20.12 4. For a circumstance of the Seventh day that it might advertise men of the Creation Preservation and Managing of the world 5. That on that day the works of charity bountifulness and liberality should be exercised 6. For the bodily Rest both of Men
Recreations they being all contrary to sound Humiliation 9. So far forth to abstain from Sin Meat Delights and all worldly things whatsoever that as well the Soul as the Body may be thereby afflicted 3. That the right ends of a Religious Fast be observed viz. 1. To subdue the flesh that is to bring the Body and so the bodily lusts into subjection to the Will and Word of God subduing the corruption of Nature We must not therefore think it sufficient to abstain from flesh and Popishly pamper our Bodies with restorative Conserves nor eat the day before or the day after the day of Fasting sufficient for two days 2. To stir up our Devotion and to confirm the Attention of our Mindes in hearing and in praying it prepares us unto Prayer and furthers us therein 3. To be a spur and provocation to true Humiliation and Repentance 4. To admonish us of our guiltiness before the Lord and to put us in minde of the Acknowledgement of our Sins whereby we are become unworthy of any Blessing Gift or Mercy 5. It serves for an outward Testimony and Profession of our Humiliation and Repentance to testifie the humility and the contrition of our hearts that is to say Our inward Sorrow for sin our Repentance and effectual turning The Religious Fast is twofold viz. 1. Private performed by one or more in a Family that our Prayers may be the more effectual Neh. 1.4 2 Sam. 12.16 3.35 Psal 35.13 69.10 Dan. 9.10 Acts 10.30 2. Publike performed by the whole Congregation Joel 2.12 Jonah 3.7 This ought not to be used of a few and therefore all sorts of people should come to the same and none absent themselves from the Assemblies in such publike times of Publike Humiliation The several sorts of Fasts viz. 1. Physical when for Healths sake a man forbeareth food a Fast prescribed by the Physitian to preserve and restore Health 2. Politique when certain times of abstaining from food are enjoyned for the preservation of plenty and preventing of penury 3. The Fast of Sobriety and Temperance Rom. 13.13 1 Cor 9.25 1 Thes 5.6 1 Pet. 5.7 Of this Fast Bernard saith 1. That the Eyes must fast from curious sights and all wantonness 2. The Ears must fast from Fables evil Reports and unsavory Discourse 3. The Tongue must fast from Slander Murmuring and Railing Speeches 4. The Hands must fast from evil works 5. The Soul must fast from Sin and doing our own will Luke 21.34 Ezek. 16.49 4. Enforced Necessary or Constrained Fast as in time of Famine or the poor mans Fast or in a Besieged City or Ship far from Land 5. Moral when men eat and drink sparingly not so much as their Appetite desireth but onely so much as may preserve Nature and Maintain Health and Strength 6. Spiritual when men abstain from Vice which is as food to their corrupt Nature Isa 58.6 7. Miraculous when men extraordinarily assisted by the power of God abstain from all maner of food longer then the Nature of man is able to endure which cannot be brought into imitation Such was the Fast of Christ Mat. 4.2 of Moses Exod. 34.28 and of Elijah 1 Kings 19.8 8. Hypocritical when men without respect to any occasion of Fasting appoint set times weekly monethly or quarterly to Fast Thus fasted the Pharisees Luke 18.12 whom Christ taxed of Hypocrisie Mat. 6.16 9. Idolatrous when men making difference betwixt Meats for Conscience sake abstain from one kinde and glut themselves with another and yet count this a Fast 10. Superstitious when men place Religion and Holiness in the abstaining from Meat making the very outward act of fasting to be a part of Gods Worship contrary to the Apostle 1 Tim. 4.8 11. Religious or the true Christian Fast when men seasonably abstain from refreshing their Bodies to make them the more fit for Religious Duties being an abstinence for one day commanded of the Lord from all Meats and Drinks and Delights of this Life thereby to make solemn profession of our Humiliation it being the end thereof to further and better it Lev. 23.27 c. Psal 35.13 Deut. 10.12 1 Kings 21.27 c. 2 Chron. 12.6 7. Ezra 8.21 In our Fasts we must seek to approve our selvs and our Actions onely to God for which end we must observe these 3 Rules viz. 1. With our Fasting we must joyn a Conversion of our heart from Sin unto God Joel 2.12 Now that our heart may turn to God in Fasting we must have special regard to our behavior both before in and after our Fast whether publike or private As 1. Before the Fast we must prepare our selves thereto in an holy maner by a serious consideration of the Causes and Occasions of our Fast So did Jehoshaphat 2 Chron. 20.3 2. In Fasting we must labor to have more tender Affections and deeper Humiliation then ordinary 1 Sam. 7.6 3. After the Fast we must labor for Reformation and Amendment of life that our behavior both towards God and Man may be every way better then before 2. We must be sure we propound unto our selves therein the right ends of a Religious Fast for if we fail therein and propound other ends unto our selves we corrupt the whole action unto our selves 3. With our Fasting we must joyn the Duties of the second Table in the works of Justice Mercy and Love to our Brethren for without these our Love to God is not sincere and he rejects that bodily Humiliation that is severed from them Isa 58.3 c. Popish Fasting is abominable for these Reasons which may well prevail with us to abhor it viz. 1. In their Religious Fasts they allow one Meal so it be not flesh and beside that drinking of any kinde of Wines or Drinks taking of Electuaries Strong-Waters and Conserves and such like at any time of the day which is a Mock-Fast and nothing else 2. They make distinction of Meats necessary to a Fast and that not for Civil ends as Magistrates may do or for Temperance sake as private men may do but for Conscience sake which is a Doctrine of Devils 1 Tim. 4.3 3. They binde men in Conscience to many set days of Fasting and make the omission thereof a deadly Sin wherein they take away our Christian Liberty for there was no want of care in our Savior Christ to appoint all good means for the mortifying of the flesh and yet he prescribed no set Fasts in the New-Testament 4. They make Fasting meritorious teaching That a man thereby may satisfie Gods Justice whereby they do Blasphemously derogate from the All-sufficiency of Christs Obedience and Worship 5. They make no Conscience of Fasting from Sin though it be the chief end thereof nor is their Fasting an afflicting of the Soul or Humiliation of the Inward Man but a Formal hanging down of the head wherein too many of us Protestants are of the same Religion Touching Holy Feasting the Liberty thereof is permitted for these Reasons 1.
part 5. To beware of distrustful care for that which Christ bids us ask God undoubtedly will give because it is according to his will if we ask in faith and make a sober use of the means that be lawful and look if temporal blessings fail for a good supply in Spiritual Graces 6. To learn to receive our bread from God or any other temporal blessing we enjoy as a fruit of Christs Passion which is the Foundation of every good gift and blessing of God 7. That every one should have a lawful Calling and therein so imploy himself that he may eat his own bread 2 Thess 3.12 8. That all fraud injustice and cruelty in the getting of temporal things is condemned for we pray for our own bread gotten by honest labor that we eat not the bread of violence Prov. 14.17 20.17 9. That we must labor to be in Christ 2 Cor. 13.5 endeavor to maintain our estate Gen. 30.30 and impart our goods to the poor Prov. 19.17 10. That community of goods is an Anabaptistical fancy Josh 13.7 and not commanded in the word for what need of a Law against Theft if all things were common In the Supplication of this Petition we pray for all things needful for us in this present life not being measured by our own will but by the will of the Lord These things are 1. General concerning us all as 1. Peace and tranquility through which small things become great whereas by discord great things decay and come to nothing 1 Tim. 2.2 2. Seasonable weather that the heavens may answer the earth the earth may answer the Corn the Corn may answer us as is promised of God to such as he favoreth 3. Worthy and vertuous Governors of the Common-wealth by whose care Peace may be maintained 4. Healthfulness strength and ability of the people and the encrease of them to our mutual comfort and the dismaying of our enemies Psal 144.12 5. Victory over our enemies that rise up against us 2. Special viz. 1. An honest disposition to labor in our particular Callings to get and preserve such things as are for our maintenance he must not eat that will not work 2 Thess 3.10 no man is priviledged to be idle 2. Good success through Gods blessing on our labor 3. A charitble disposition in us to relieve the impotent poor for we pray for our not my daily bread 4. The Sanctification of the Creatures which is when we are sanctified that receive them for without this there cannot be a comfortable use of them 5. The blessing of God to make the Creatures nourishable unto us for neither they in themselves nor we in our selves have wherewithal to convert them to nourishment 6. Contentation and resting upon Gods Providence in our greatest wants and dangers 7. Humility and lowliness of minde because we are all beggars it is of Alms that we have any thing we have nothing of our own and without the Lords liberality we cannot be sustained In the Deprecation of this Petition we pray with submission to the will of God 1. Against unseasonable weather pestilent influences and vapours plague and all contagious diseases unhealthful constitutions and extreme poverty 2. Against idleness improvident Magistrates Invasion of Enemies and Civil War 3. Against discontent murmuring trust in the Arm of Flesh covetousness and worldly cares hard-heartedness prodigality unjust and unrighteous dealing and against all things that defile man and make the creatures unclean and accursed unto him as pride in abundance discontent in want negligence in mens callings unfaithfulness in dealing improvidence in getting Parsimony in hoording ingratitude in prodigally spending unmercifulness in not giving to the poor unthankfulness for Gods Creatures all abuse of the gifts of God and the like The Thanksgiving of this Petition is For all and every the benefits of this life both general and special even for all such things as before we prayed for and for freeing us from any evils wherewith we have been bodily oppressed yea we thank God that he hath hitherto so bountifully provided for us and others that we have a sufficiency for our present estate and do see his blessing in the getting having and using of all his Creatures for had we the Royalty of the whole world yet without the blessing of Almighty God miserable were our condition so that had we the fowls of the Air at command all the fish in the Sea in a net all the beasts of the Field at our shambles all Creatures in the world at our command and service yet had we need in all humility to address our selves to the Throne of Grace and say Give us this day our daily bread What have we that we have not Lord from thee Save our own Natural impurity Which poysons all the sustenance we take Vnless thou bless it for our Saviors sake Vouchsafe us Lord this day our daily bread Without which Staff of life Mankinde is dead One Crum for Jesus sake the Crums are all We crave the Crums that from thy Table fall Such Alms are precious when thou dost dispence Thy Blessing with those gifts of Providence §. 9. And forgive us our Trespasses as we forgive them that trespass against us IN this Petition we pray That God would freely forgive us all our sins and trespasses against his Laws as we do from the heart forgive the offences by men committed against us The word Trespasses in this Petition is by Matthew called Debts and by Luke Sins for sins are debts because we owe obedience of which we fail by sin and because as by debt a man is in danger of imprisonment so by sin of being cast into the prison of Hell whence Christ hath ransomed all Believers by paying the debt Thus the word Debt is a figurative kinde of speech taken from bargaining wherein God is resembled to the Creditor man is the Debtor the Law is the Bond or Obligation and Sin is that Debt of ours for which we stand bound to God by the Law which appears by this That in the Evangelists the words Sin and Debt are used promiscuously as Luke 11.4 compared with Mat. 6.12 Now sin makes us debtors unto God not that we owe it him for we are bound by the Law to the contrary obedience but because upon default of obedience unto God whereto we are bound by the Law we are bound for our sins unto punishment which is as it were a second debt Thus Christ calleth all our sins Debts Matth. 6. both Original and Actual both of Fact and of Omission because they make us debtors to God either of obedience or punishment which we are to pay Forgive us that is Seeing we are not able to pay the debts occasioned by our sins accept of the satisfaction made by the All-sufficient Lord Jesus and for his sake Let not our debts be required at our hands or any of them for the least of which we are never able to answer So that this Forgiveness here asked
consisteth partly in the duties of Superiors towards their Inferiors and so of the contrary of which duties as also of Civil order comprised under them is spoken in the Fifth Commandment partly in the duties of one Neighbor towards another which are ratified in the rest of the Commandments 2. Internal which consisteth in the internal affection of the heart being the very uprightness of mens affections towards their Neighbor which is to be included and understood in all the former Commandments and is prescribed in the Tenth and last Commandment In what respect the Second Table is said to be like unto the First viz. 1. As touching the kinde of the chief Worship also in respect of the Ceremonial which are not the chief Worship of God 2. As touching the kindes of Eternal Punishment because the transgression of both Tables meriteth eternal punishment 3. As touching the unseparable coherence of the Love of God and our Neighbor which love of God is declared and exercised by our love to our Neighbor The Reasons for which obedience is to be yielded to the Second Table 1. That in this Obedience God himself may be worshipped and our love towards him shewed by our love towards our Neighbor for his sake 2. That by the love of our Neighbor our conformity with God may appear 3. That the Society of Mankinde may be preserved which was ordained of God for the celebration and magnifying of his Name Certain Rules concerning the substance and meaning of the Decalogue in general and for Expounding the Commandments viz. 1. The Moral Law or Decalogue is to be understood according to the Interpretation of Scripture not according to the sense or judgement of man onely or of Moral Philosophy 2. The Decalogue requireth in all the Commandments obedience both external and internal chargeth the understanding heart and affection commandeth perfect obedience not in parts onely but also in degrees not onely in all the duties but also in the degrees of these duties 3. The obedience of the First Commandment must be the motive or final Cause of our obedience towards the rest of the Commandments otherwise it is not the Worship of God but hypocrisie whatsoever we do 4. We must above all things consider the drift or end of each Commandment for the end of the Law sheweth the meaning thereof and by the end we shall judge aright and easily of the means 5. We must know that the same vertue is often in a diverse respect commanded in diverse Commandments that is the same vertue is required for performing of obedience unto many Commandments 6. In Affirmative Commandments commanding Vertues are comprehended the Negative forbidding the contrary Vices so likewise in Negative Commandments are comprehended the Affirmative Vertues 7. We must take heed that we restrain not the Commandments and take them too straitly for in the General all the Specials and in the chief Special the next allyed Specials and in the Effect the Causes be contained So that under one kinde manifest are all of like sort whether commanded or forbidden yea and the Means whereby the things are done are also commanded or forbidden 8. The Obedience or Commandments of the Second Table yield or give place to the Obedience or Commandments of the First Table The Commandments of the First Table are absolutely to be kept and for themselves the other of the Second Table are to be kept for the First Though they are alike as concerning the kinde of Moral Worship the kinde of punishment and as concerning their coherence or connexion 9. Every Negative Commandment doth binde always and at and unto all times Every Affirmative Commandment doth onely binde always but not at and unto all times also 10. Howsoever the least Commandment is not so small but the breach thereof deserveth Eternal Death yet the breaches of some Commandments are greater and more heinous then of others 11. There is so near a relation betwixt all the Commandments of the Moral Law that whosoever observeth all saving onely in one point is guilty of all James 2.10 Because one and the same is the Author of them all 12. To the breach of every Commandment there is annexed a curse although it be not expressed The use of the Commandments 1. To lay open our Miseries Rom. 7.7 9 13 14 18. 2. To whip us to Christ Gal. 3.24 3. To be our Guide in all things that we are to do when we are come to him Mat. 19.17 18. There are certain Libertine Antinomies who contend That the Law is not to be taught in the Church of Christ misinterpreting the Sacred Text to cloke their Rebellion against the Law of God with a pretence of Obedience to the Spirit of Regeneration But this Heresie was long since refuted Mat. 5.17 Rom. 3.31 The Law 's voyce was Thunder the Tables Stone Break one and all who keeps not all keeps none Most sweetly tun'd they to each other are In Practice then thou may'st not make them jar Obedience they do for each other call A joynt Obedience is requir'd in all But who can keep the Law Who 's just an hour Frail Man hadst thou a Will where is thy Power Though since the Fall this is thy power above Yet is the Law fulfill'd by Christ and Love The First COMMANDMENT §. 1. I am the Lord thy God Thou shalt have no other gods but me THerefore thou shalt have Me that Jehovah which have manifested my self in the World by my Creation Preservation and Government thereof that Jehovah which have declared my self in my Church by the Participation and Manifestation of my self to be the true God that God alone Therefore Thou shalt have none other gods that is beside me the onely true God neither shalt thou have them before me that is in my sight that is in thy heart or elswhere Now not to have the true God is either to have no God or to have more Gods or another then the known God or not to acknowledge God to be such unto us as he is manifested Likewise not to trust in God and to subject and submit our selves unto God in true humility and patience not to hope for all good things from him alone not to love and fear him for we are here commanded to have the Lord for our God that is to love him above all to fear him above all to put our whole trust in him and to make our prayers to him alone And he onely hath no other gods who is so dead to the world and doth so adhere to God that he is neither puffed up with Riches nor cast down with Poverty nor swelled with Honor nor pined with Ignominy nor made joyful by Life nor afraid of Death but this sufficeth him That he hath God knowing his Savior disdain'd both Riches and Glory and Pleasure and Life The Preface of this Commandment belongeth to the whole Decalogue and the Commandment it self is mixed with a Negative Prohibition and an Affirmative Command The Duty
thy self Directions to keep us from fainting under the Cross 1. We must not cast both eyes on our selves and our own weakness and the weight of the Crosses that lie upon us but lift up one unto God and unto his goodness and consider how ready he is to succor in all time of need 2. Call to minde his manifold Promises both those which respect his gracious Assistance of us in the Tryal and his mighty deliverance of us out of it 3. Remember Examples of former times how he never oppressed them that patiently endured his corrections The benefit the Saints have by their peace with God in case of Affliction 1. It keepeth many Judgements from us which fall upon the wicked yea which otherwise would fall on us for the Threatnings of God are made against such as hate God and are hated of him 2. It alters the nature of all Troubles which befal us the sting is pulled out the curse is removed they are not vindictive for revenge but rather medicinal for physick 3. By it we are assisted and supported in all to the great admiration of others 4. By reason thereof we obtain at length full freedom from all Troubles and Crosses according to Gods many faithful Promises made to his children Psal 34.19 Prov. 11.8 1 Cor. 10.13 The Promise of Comfort in Affliction is accomplished four ways 1. When God tempers and allays the Sorrows and Afflictions of them that mourn according to the measure of their strength 1 Cor. 10.13 2. When God removes the grief with the causes thereof thus he comforted Manasseh 2 Chron. 33.13 14. 3. When God gives inward comfort to the heart and conscience by his Word and Spirit Rom. 5.3 4. When God by death puts an end to all miseries bringing our Souls to eternal life Thus Lazarus was comforted Motives to Patience 1. We must know That as all Affliction is from God so he will be with us and have care over us under the Cross for he is present with his Servants in their Afflictions 2. This meditation must enter into our Souls and never depart from us that God will turn all our sorrows and sufferings unto the best and that every Affliction upon the Servants of God hath some special goodness in it 3. We must consider what we have deserved and how we may justly be punished not onely in that maner but in a greater measure 4. We are made to suffer here that we might not suffer elswhere 5. It is the Will of God that we should suffer to which we must willingly obey and humbly submit our selves Phil. 1.29 For all Afflictions come to pass not by accident chance or fortune but by the special Providence of God who hath commanded Obedience 6. We must consider that the party distressed hath partners in the Cross That God will assist us in the patient bearing of them That God promiseth a blessed issue That by means of them Prosperity is made more pleasant and delectable 7. That the Lord vouchsafeth us the Honor to be Martyrs Witnesses of his Truth made like unto Christ himself yea that while we are made partakers of Christs sufferings the Spirit of God resteth upon us wherewith we are marvellously comforted 1 Pet. 4.14 8. We must look upward to our reward which is great in heaven Mat. 5.12 The lets or hindrances of patience viz. 1. Self-love the very bane and poyson of all good and holy desires 2. The desire of Revenge that indeed which belongs not to us 3. Infidelity when we cast off all confidence in God who maintaineth the lot of all those that trust in and depend upon him 4. The want of premeditation and consideration how we may continue and go through all adversity without starting back in any kinde from our profession Means to procure Patience 1. To pray to God for it for he is the Author of it Rom. 15.5 2. Constantly to profess the Gospel to hear the Word and practise it Rev. 3.10 3. We must labor for the Spirit of God which may work patience in us for it is a fruit of the Spirit Gal. 5.22 The Vices repugnant to Patience viz. 1. Impatience which is through the not knowing and distrust of Gods Wisdom Providence Justice and Goodness not to be willing to obey God in suffering but through grief to fret against him not expecting or desiring any help or deliverance from him but by yielding unto grief to be thereby solicited unto Despair 2. Temerity or Rashness which is through foolishness not knowing or not considering the dangers our own calling or the Will of God through a confidence in our selves to adventure on dangers without need or necessity 3. Too light regard of Crosses Prov. 3.11 So some despise them as matters not much to be regarded not looking to God who smiteth This is commonly caused either by stupidity of minde or stubbornness of will such endure many troubles but receive no good by any Into this fall the wicked sort 4. Too great fear of such Crosses as God layeth on men Heb. 12.5 Thus others faint and sink under the burthen of them as if they were unsupportable not to be endured fixing their eyes too fast upon the Justice and Wrath of God Into this Extreme fall the weaker sort yea many of the dear Saints and Servants of God Psal 6.6 Wouldst thou be Fire-proof in the midst of Flame Or burn a Martyr yet not feel the same In Chains more free then Kings on Thrones wouldst be Fetter'd and manacled to Liberty So great a pleasure done thee by thy pains Thou mayst be bound as by so to thy Chains Thrive by the Cross and have Affliction prove No Scourge of Justice but the Rod of Love If so put on this Armor of Defence This never-Conquer'd Vertue PATIENCE §. 5. Of Hope HOpe is an infallible and most comfortable expectation of all the Promises made by God unto the Faithful for Christs sake and so of an allaiment of present afflictions and of a final deliverance from the same and lastly an earnest looking for all those blessings necessary to salvation according to the good will and pleasure of God This Hope springeth from Faith for he that is certain of the present will of God towards him that is assured of his grace and favor hath also certain and assured promises of the time to come For God is unchangeable yea and the gifts and calling of God are without repentance Now when we believe on true sound and undeceiveable grounds that Christ is ours that heaven is ours that our sins are pardoned and that we are the Adopted sons of God then comes in Hope and that passionately expecteth that which is to come yea though Persecution Fire Sword Famine Pestilence Bondage and thousands of other crosses and calamities involve us to eclipse our Faith this Hope holds us above the Waves makes us danger-proof roots us unanchorable and at length brings us safe to our expected haven The diverse Acceptation of Hope in
grievous burthens on other mens shoulders as themselves will not move with one of their fingers they ensnare mens Consciences and entangle their own in small things but let loose the Reins to them in things simply evil They made it a great scruple of Conscience to put Judas his Silver-pieces into the Treasury because it was the price of blood but made it none to hire a Traytor to betray his Master and to shed that innocent blood 5. They do all things to be seen of men seeking the praise and applause of the world and hunting after vain-glory who having received all their Reward already can look for no other at the hands of Almighty God but the portion he hath promised which is even Motive sufficient of it self to cause us to abhor this base unworthy cursed and abominable sin of Hypocrisie A painted Sepulchre The Just mans Ape A puny Devil in an Angels shape Lo here the Hypocrite whose twylight eyes Seem with much Confidence to reach 〈◊〉 Skies Who seems to shake the Heavens with his breath Ev'n whil'st his heart doth Covenant with Death Dissembling wretch Truth doth thy Conscience tell God is not mock'd fool not thy self to Hell Seem thou what thou wilt the Dev'ls in earnest Juggle no more Damnation is no Jest The Third Commandment Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his Name in vain THis Commandment prohibiteth the vain usage of Gods Name that is in whatsoever false vain light or trifling thing which tendeth either to the disgrace or at least-wise not to the glory of God Thou shalt not take the Name of God in vain that is Thou shalt not onely not forswear but neither shalt thou make any dishonorable mention of God as neither against nor besides that honor which is due unto him neither yet lightly neither yet without just cause but thou shalt glorifie the Name of God in all that that doest think speak and desire and shalt labor that others may be won by thy means to do the same For as the abuse of Gods Name is here prohibited so the lawful and right use thereof is here commanded which consisteth in the true confession and magnifying of his Name both publikely and privately The Reason hereof being taken from the fearful estate of such as any way abuse the Name of God the Lord holding them as guilty of dishonor done unto his most Sacred Majesty The vertue then of this Commandment consisting in the right and honorable usage and taking of the Name of God must be the propagation and spreading abroad of Gods true Doctrine The celebration lauding and magnifying of his Name The confession of the Truth which we know concerning God Zeal for God Invocation Thanksgiving Right and lawful Swearing which is comprehended under Invocation as a special under the general For an Oath is a religious and necessary Confirmation of things doubtful by invocating God or calling on him to be a Witness of Truth and a Revenger of Falshood or the calling of God to Witness for the Confirmation of the unknown Truth of some thing Or an Oath is an invocating of God whereby is desired that God who is the viewer of the Hearts would be a Witness unto him that Sweareth That he will not lye or deceive in that matter whereof he Sweareth and that God would punish him that Sweareth if he do lye or deceive An Oath was ordained of God that it might be a Bond of Truth between Men and a Testimony or Record That God is the Author or Defender of the Truth He that taketh an unlawful Oath as by the Creatures or the like is bound to keep it because he Sweareth indirectly by God or that taketh it by false gods is likewise bound for the same reason So likewise an Oath whereunto a man is drawn by fraud or subtilty fear or compulsion bindeth him notwithstanding if it be of things lawful and possible But Oathes that are made of unlawful things either by an Error or by Ignorance or through Infirmity or against the conscience may not be kept without sin it is sin to keep them as did Herod in Beheading John Baptist by pretence of keeping his Oath For what things God forbiddeth those things he will not have men sworn or unsworn to perform and he that keeps such an Oath heaps sin upon sin therefore is it to be repented of with sound and throughly unfeigned Repentance Here note That Oathes extorted from men against their wills are to be kept if they contain nothing in them that is unlawful although they be unprofitable and hurtful to us but unto wicked Oathes no man ought to be forced neither should wicked Oather be extorted from us by any torments but we must chuse to dye rather But if any wicked or impious Oathes be made through fear or infirmity against our conscience those do not binde us to performance but must be recalled by sound Repentance because what is impious to be done that is impious to be sworn neither is one to be heaped on another But extorted Oaches that are not impious which are made of things lawful and possible though hurtful and hard yet are doubtless to be kept because thou art bound by Gods Law to chuse the lesser evil And as by swearing falsly the Name of God is taken in vain so also by vowing rashly Now a Vow is a Promise solemnly made to God of things lawful and possible or a solemn Promise made unto God of some things that are ino ur power to perform for the further strengthning of our Faith Deut. 23.21 c. Eccles. 5.3 c. This lawful and holy Vow is a profitable help to further us in the Worship of God indeed a Vow is not part of Gods Worship no more then Fasting is yet they are both helps and furtherances of the true Worship of God and it is far better never to Vow then having vowed not to perform that which is gone out of our lips So as we may reason with such Vow-breakers as Peter did with Ananias Acts 5.4 for they impudently mock the Majesty of God and thereby to his great dishonor take his Name in vain In breach of an holy and religious Vow there is a double trespass because to the observation of a Vow the man is tyed by a double bond both absolutely by Duty and respectively by Covenant and Promise and thereby violateth both his Duty and Fidelity unto God For by a Vow we binde our selves for the doing of some special thing that is acceptable to God or for the leaving undone some thing displeasing to him because he alloweth not of our Will-worship Col. 2.23 therefore we are not left free to Vow what we list having then no Assurance that God will accept them Isa 10.12 Vain then wicked and ridiculous are the Popish Vows of Pilgrimages of Abstinence from Flesh of Single life yet perpetual Chastity of
not lawful for them to work by themselves and so the Law of God should be deluded The Cattel also was commanded to Rest whose Rest had no respect or consideration of Gods Worship but was commanded onely in respect of men and that for these two Reasons especially 1. That all occasion of laboring might be cut off by forbidding the labor or use of their Beasts 2. That also they sparing bruit Beasts might learn how greatly God will have regard to be had of mercy and favorableness towards men It was the Seventh day that God consecrated to Divine Service for these Reasons 1. That by the Example of his own Rest as a most forcible and effectual Argument he might exhort men to the imitation thereof 2. That this Rest of the Seventh day might be a Monument of the Creation then finished by God and of his perpetual preservation and governing of his Work ever since that day unto his own glory and the Safety of his chosen In this consecration God requireth these two things most especially viz. 1. That on the Sabbath day there be not onely a private serving of God as on other days but also a publike serving of him in the Church 2. That on that day all other labors should give place both to the private and publike Worship of God which on other days every one doth exercise according to his Vocation and Calling Now here we must know That there is a threefold difference of forbidding works and sins viz. 1. Labors are forbidden but in respect onely as they hinder the Ministery of the Church or as they give offence to our Neighbor 2. Labors are forbidden onely to be used on the Sabbath day sins at all times 3. The ceasing from labors is a Type of ceasing from sins which is the thing signified by that Type The Institution of the Sabbath in Paradice consisteth of two parts 1. A Blessing God did bless it in regard of himself because he kept it in his own person 2. Sanctification he hallowed it also in regard of Man by commanding it to be sanctified or kept in performance of holy Duties Thus two things are requir'd in a Sabbath 1. A Rest which consisteth in a ceasing from labor 2. A Sanctification of that Rest to an holy use This is the Sabbath of the New Testament The Sabbath was commanded of God for two causes viz. 1. Declarative considered in two respects 1. By that bodily Rest the Lord meant to warn the people of Israel to abstain and rest from their own works being carnal and defiled that they might suffer the Holy Ghost to work in them so that it was a Type or shadow of our Regeneration 2. That circumstance served to signifie the Everlasting Rest of the Kingdom of Heaven which was as it were part of the former 2. The other end of bodily Rest is That we may wait upon the Ministery of the Church meditate upon Gods Works diligently apply our selves to the love of our Neighbors and the instruction of our Families The former end was taken away by the coming of Christ This latter remaineth and is perpetual There are likewise two things to be considered in the Sabbath viz. 1. The things Ceremonial and Temporary As the Jews might not begin a Journey on the Sabbath day Exod. 16.29 nor kindle a fire thereon Exod. 35.3 nor carry a burthen Jer. 17.21 2. The things Moral and Perpetual As that there should be a day of Rest that this day should be sanctified and that this holy Rest should be observed in a Seventh day The Sabbath signifieth a Quietness or Rest or ceasing from labor for these Reasons viz. 1. Because God rested on that day 2. Because it is an Image of the Spiritual Rest to come 3. Because we also and our Families and our Cattel are to rest and cease from our works on that day that God may then shew and exercise his works in us Again there is a threefold consideration to be had of the Sabbath viz. 1. Legal commanded in Exod. 20.8 which is for the exercise of 1. Faith 1. To meditate on Gods Works 2. To beg a blessing on our Endeavors 3. To Exercise our selves in Prayer 2. Charity 1. To the Poor 2. To our Servants and laboring creatures 2. Spiritual that the Old man with all his corruptions may be rooted out and the New man may be made perfect 3. Celestial wherein both in Soul and Body we shall rest from the labors and incumbrances of this present life Likewise there are three degrees of the Sabbath not unlike these of the Sacraments viz. 1. External and Elementary in which as touching the outward celebration both good and evil men communicate together 2. Internal and Spiritual whereof the Elect onely and the Faithful do participate 3. Of Perfection and Consummation which onely remains for ever whereunto we ascend by the second and for which the Faithful do earnestly contend The Sanctification of the Sabbath is twofold viz. 1. Publike which is the solemn performance of Spiritual works tending to the publike Worship of God As 1. The Reading Hearing and Preaching of Gods Word 2. The Administration of the Sacraments according to Gods Institution 3. Publike Prayer by the Minister the Congregation in minde firmly assenting thereto 4. Collections for the Poor for such as want and may command our Charity 2. Private which is done apart from the Congregation still to Gods glory as 1. That every man in the beginning of the Sabbath in the Morning do privately prepare himself by Prayer to the publike service that followeth Also by examination and humbling of himself before God in respect of his particular sins Eccl. 4.27 2. Reading or hearing the Word of God and godly Books diligently Isa 35.16 3. That when the Congregation is dissolved we spend the rest of the Sabbath in Meditation and conference of the Word before Preached of the works and creatures of God Acts 17.11 4. That we visit the afflicted both in minde and body privately exercising our selves in the works of Charity and Mercy Neh. 8.12 5. That to Gods glory we shut up the Sabbath with Prayer and Thanksgiving Hence appears That the general parts of sanctifying the Sabbath are these which we are to remember and practice as often as the Sabbath comes even to the end of the world 1. Rightly and truly to teach and instruct the Church concerning God and his Will 2. Rightly to administer the Sacraments according to Gods divine Institution and so accordingly to use the same 3. Diligently to frequent the publike Assemblies of the Church and there attentively to give ear unto the heavenly Doctrine plainly opened and delivered and afterward diligently to meditate thereon and to examine it Acts 17.11 4. Publike Invocation of God whereby we joyn our Confession Thanksgiving Prayers and desires with the Church 5. To give Alms that is to perform the duties of Love and Charity thereby shewing our obedience to the Doctrine Neh. 8.10 6. The
Superiors And if Inferiors must give honor and by vertue thereof perform such Duties as appertain thereto then must the Superior carry himself worthy of honor and by vertue thereof perform answerable Duties If the childe honor his Natural Parents with filial Reverence the Parents must answer it with Paternal care and tenderness If the People make it their duty to respect their Minister as him that watcheth over their Souls the Minister must make it his to tender their Salvation as of those that are committed to his charge If the Subjects make it their duty beside Subjection and Obedience to pay the Superior Magistrates such Tax and Tribute as is lawfully due to them they must make it theirs to seek the honor of God in governing and giving Judgement faithfully among his people If the Servant make it his duty to do his Masters work diligently faithfully and with a single eye the Master must make it his duty to deal justly with his Servant and to reward him plentifully remembring that he also hath a Master in Heaven If the yonger sort make it their duty to give such respect to their elders as is due to such as are their Superiors in Age Wisdom and Authority then must it be their duty to govern and further others by the good example of their life by their counsels and admonitions If the Wife make it her duty to reverence her Husband as her Head he must make it his to honor comfort and provide for her as the weaker vessel Lastly the duty of Equals is to live equally among themselves and to strive to give honor one unto another For it is the duty of Christians as to set forth the praise of God so to be serviceable one unto another and publike Callings may not hinder private Duties nor may we upon pretence of one duty though it may seem to be the weightier shift off another Mat. 23.23 It is a general mutual duty appertaining to all Christians to submit themselves one unto another because every one is set in his place by God not so much for himself as for the good of others 1 Cor. 10.24 This Commandment consists of two parts 1. A Precept of giving honor to Parents 2. A Promise of long life upon the performance of that Precept In the Precept of this Commandment we are commanded 1. To honor that is to love reverence cherish and obey our natural Parents the Parents of our countrey and our Fathers in Christ 2. To carry our selves lowly and reverently towards our Masters being ruled by them in the Lord and toward the Ancient and all our Betters 3. If we be Superiors to walk worthy the honor due unto us from our Inferiors and to use all gentleness towards them That we may the better know the duty of this Commandment take notice of the diverse Acceptation of the word Father in Scripture viz. 1. For our Superior in Government Thus the King is called a Father Abimelech signifieth The King my Father 2. For our Superior in Knowledge and wise Counsel Thus God made Joseph a Father unto Pharaoh Gen. 45.8 3. For a Superior in private and Houshold Government Thus Naaman is called Father by his Servants 2 Kings 3.13 4. For a Superior in the Invention of any Art or Science Thus Jubal and Jabal were called Fathers Gen. 4. 5. For our Superior in things Spiritual towards God So the Ministers of the Gospel are called Fathers in Christ Thus Paul 1 Cor. 4.15 6. For a Superior in Holiness and Power with God Thus the King of Israel called Elisha Father 2 Kings 6.21 7. For a Superior in over-sight and instruction Thus Elisha called Elijah who brought him up in the knowledge of Prophecying My Father my Father 2 Kings 1.12 8. For a Superior in estate and condition Thus rich men using their riches aright are Fathers to the Poor Job 31.18 9. For a Superior in Age and Years 1 Tim. 5.1 10. According to the common Acceptation there are Parents By Nature By Law Honor to Parents stands chiefly in these things viz. 1. In outward Salutation proceeding from the Inward Reverence which we ought to yield unto them In the Signs as Saul prayed Samuel to honor him before the people 1 Sam. 15. 2. In Obedience to their Commands so as they be not contrary to the Will of God 3. In Affection as Eli is said to have honored his Sons 1 Sam. 2. 4. In the Effects or Fruits that when they be poor we do help them according to our ability Honor God with thy substance Prov. 3.9 Again Honor signifieth comprehendeth 1. The Reverence of Inferiors towards the Superiors viz. 1. An Acknowledgement of Gods Will who will have such an Order to be in the Calling and Degree of Superiors and doth ordain the same and adorn and furnish it with gifts necessary 2. An Approbation of this Order and these gifts of God for if we do not know and acknowledge this Order to be good we will not honor it 3. A Subjection and Submission to this Order even for the Will and Pleasure of God 4. An Outward Declaration of this their judgement and minde in words and deeds in ceremonies and gestures which differ according to places And Subjection here comprehendeth such Obedience as is not constrained but voluntary 2. A Love which we must bear towards them in respect of their Calling And this cannot be severed from Reverence for whom we love not them we cannot Reverence 3. Obedience in all things lawful and possible which the Superiors according to their Office and Calling command 4. Thankfulness towards Superiors which requireth that every one according to his calling and ability and as occasion serveth aid and further them 5. Lenity and equability towards Superiors which is to bear with those infirmities of Parents and Superiors which may be born with and tolerated without any reproach to Gods Name or which are not repugnant unto his Law The Fountain of childrens duties is an inward disposition of the heart compounded of Love Fear The streams issuing thence extend to Parents 1. Living as to their 1. Authority which Requireth 1. Reverence 2. Obedience 2. Necessity which Requireth Recompence 2. Dead as to their 1. Body which must with decency be Buried 2. Credit which with honor must be maintained Parents rather then other Governors are here named and commanded to be honored for these Reasons viz. 1. Because the Father-like power and government was the first among men 2. Because this is as it were a Rule according to which others are to be framed 3. Because it is most beloved of men 4. Because seeing the Bond of Duty towards Parents is the greatest the contempt of them is the more hainous and grievous which therefore also is with greater severity condemned by God 5. Because God will have Superiors to bear a father-like minde and affection towards their Inferiors The distinct parts of Outward Reverence due unto Superiors viz. 1. To Rise up unto
liberty to sin afterward or at least to suppose that we have thereby merited at Gods hands what we fasted for Take heed of this a rightly grounded assurance of Gods mercy is highly commendable but a self-opinionating conceit of merit for the Works sake done is uncreaturely presumption a flat contradiction to the very end of Fasting which should be Self-unworthiness Self-denial true Humiliation This Fasting must never be without Prayer for Prayer and Fasting were joyned together Ezra 9.5 Neh. 1.4 Dan. 9.3 Judg. 20.26 Luke 2.37 5.33 1 Cor. 7.7 True indeed it is that Prayer is available without Fasting but Fasting never without Prayer for Fasting is not the worship of God but onely a help to it and the most principal end of a Religious Fast is Supplication or extraordinary Prayer whereunto as subordinate may be added Examination Humiliation and Mortification As touching the time of a Religious Fast it is now free in regard of Conscience indeed in the Old Testament they had a set time of Fasting as the tenth day of the seventh Moneth Levit. 16.29 But in the New Testament there is no set time which bindes the Conscience onely men must Fast as just occasion is offered and as for Civil-Politick Fasts they are set for orders sake and not to binde the Conscience Fasting was once Ceremonial when the Lord commanded by Moses that every Soul once in the year should humble it self in Fasting before the Lord in one of the great Assemblies of his people Levit. 16.29 c. 23.27 c. And though the Ceremony of the day be taken away by the coming of Christ Gal. 4. yet the thing it self continueth and remaineth in force The circumstances of Moral Duties may be changed but the substance may not be abrogated for where the same causes continue there the thing it self abideth Therefore this holy Exercise is of as great and necessary use as ever it was and remaineth in as full force and strength as ever it did Joel 2.12 Luke 5.33 c. 1 Cor. 7.5 Acts 13.2 3. The seasons of Publike Fasts being the times of any general Affliction upon our selves or our Brethren whether of Sword Pestilence or Famine or any other just judgement whether threatned feared begun or executed For Private Fasts the same rule holds in private Afflictions neither is any time unseasonable when the Religious Soul sequesters it self for this Spiritual Physick of private Humiliation Holy Feasting is a time of Solemn Thanksgiving for Benefits received or Evils removed wherein the Creatures of God may be more liberally used then at any other time For this is a day of Rejoycing wherein it was once said to the people of God Eat the fat and drink the sweet Neh. 8.10 Wherein we must be very careful to preserve the fear of God within our hearts Exod. 18.12 Jobs fear was lest his sons should cast this fear of God out of their hearts in their Feasting and so offend God In every bit we eat and every drop we drink we must remember the caveat our Saviour gives Luke 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkenness yea in this time of Holy Feasting there is also enjoyned us a certain kinde of fear of man Prov. 23.1 2. When thou sittest to eat before a Ruler put thy Knife to thy throat that is Bridle thine Appetite have respect not to pass the limits of Sobriety Temperance and Moderation The lawfulness of these Feasts may be derived from the Primitive Church so as the poor be regarded superfluity and riot avoided and the right end intended which is the praise and glory of God expressed in Thankfulness for the abundance of his Blessings Thus after the Sacrifices and Offerings Aaron and the Elders of Israel came to Feast with Jethro before God Exod. 18.12 So Ezra the eight Go your ways eat the fat and drink the sweet and send part to them for whom none is provided for this is the day of the Lord. In the Primitive Church it was a Custom to have a Feast before the Lords Supper made by the Communicants unto which some brought Honey some Bread some Wine some Milk and every one according to their ability contributing something thereunto These were called Love Feasts because they were herein to testifie their mutual Love among themselves as also to the poor who hereby were relieved and to the Ministery it self which was by these Feasts partly sustained But in these Feasts there were many spots Jude v. 12. who were eye-sores and disgraces to these holy Feasts pampering and feeding themselves and riotously wasting the Goods of the Church in stead of taking care for the poor and the Ministery for whose this Contribution was made It were to be wished there were no such spots in our Feasts at this day that neither blemish them by Surfetting Drunkenness or Wantonness nor by excluding the poor from having an interest therein Three things required for the right observation of a Religious Fast viz. 1. That the Causes be just and weighty such as these viz. 1. When we our selves are faln into any grievous sin whereof our Conscience accuseth us and whereby we procure the wrath of God against us So did the Israelites 1 Sam. 7.6 2. When some among us fall into any grievous sin though we our selves be free from it because for the sins of others Gods judgements may justly fall upon us For this Paul blamed the Corinthians 1 Cor. 5.2 3. When the hand of God in any judgement lies upon us Thus did the Israelites Judg. 20.26 4. When the hand of God in any fearful judgement lies heavy on others among whom we live though we our selves be free So David 2 Sam. 12.16 Psal 35.13 5. When Gods judgements are imminent and as it were hang over our heads So did Jehosaphat 2 Chro. 20.2 3. 6. When we stand in need of some needful Blessing of God especially such as concerns Salvation Thus did Cornelius Acts 10.30 7. For Gods blessing and good success on the Ministery of the Gospel So did the Church for Paul and Barnabas when they sent them to Preach Acts 13.3 And so ought we to do at this day 2. That the right maner of Fasting be observed which stands in these particulars viz. 1. Abstinence from meat and drink and all maner of nourishment of the Body 2. Abstinence from all maner of sin whether in thought word or deed 3. Abstinence from sleep such as thereby the body may be the more humbled and afflicted with the want of food 2 Sam. 12.16 4. Abstinence from soft and rich apparel Exod. 33.4 6. Jon. 3.6 2 Sam. 12.20 5. Abstinence from Matrimonial benevolence 1 Cor. 7.5 Joel 2.16 6. From the ordinary Works of our Calling Levit. 16.29 31. 23.28 32. 7. Abstinence from all pleasant and delightsom things which may any way refresh Nature 2 Sam. 12.20 Dan. 10.3 8. Abstinence from all maner of Sports Pastimes and