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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37049	A practical exposition of the X. Commandements with a resolution of several momentous questions and cases of conscience.	Durham, James, 1622-1658.	1675 (1675)	Wing D2822; ESTC R19881	403,531	522

Lord's day standeth in reference to this Command and whether thereby the same sanctification be required as to it though its institution arise from another ground than is required to the seventh-day-Seventh-day-Sabbath Somewhat of all these must needs be spoken unto and we begin to speak first of its morality before we speak of its meaning because all dependeth on this both in respect of exposition and practise for if it be not moral and perpetually binding it 's not necessary either to explicate it or to study and press the practise of it but if it be found to be moral then no doubt it concerneth us and requireth the same moral sanctification of a day now as it did before Our Assertion then in reference to this is that The duty of setting a-part and sanctifying of a portion of time as it is limitted in the fourth Command for God's Service as it recurreth is moral and the obligation thereunto perpetual even as in the duties of the other Commands the obligation to this being no more dissolved than to those though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them my meaning in a word is that a day or one of seven is as necessary to be kept holy unto God now upon supposition of his determining the particular day as it is necessary to hold and keep up the worship prescribed by God neither without sin can another day be put in the room of it more than other worship can be substituted in the place of divinely prescribed worship for the time is set and fixt by the Fourth Command pointing at a solemne and chief time as the worship it self is by the second For clearing of this consider 1. That we mean not here moral-natural as if without any positive Law such a thing had been binding no but moral-positive that is laid on by a Command which is standing unrepealed and so bindeth by vertue of the authority of the Law-giver as several other commands and precepts do as namely those concerning Sacraments belonging to the second Command and those concerning one Wife and forbidden desires of Marriage belonging to the Seventh which being so often broken by many Saints and dispensed with in some cases cannot be thought to be morally-natural since the Lord dispenseth not so in these nor can it be thought in reason that his Servants would have been ignorant of such a natural thing It is then moral-positive that we mean to wit that which is binding by a positive Law 2. Consider in this question that there is a great difference betwixt these two to say the Seventh-day-Sabbath which the Jews kept is moral and to say the Fourth Command is moral the one may be and is abolished because another is brought in its roome The other to wit the Command may stand and doth stand because it tyeth morally to a Seventh day but suc ● a Seventh day as the Lord should successively discover to be chosen by him and though the Seventh be changed yet one of seven is still reserved 3. There is need to distinguish betwixt the moral substance of a Command and some ceremonial appendices belonging to it So the Fourth Command might then possibly have had something ceremonial in that Seventh day or in the manner used of sanctifying that Seventh day which now is gone as double Sacrifices c. or in its reasons whereby it is pressed as there is somthing peculiar to that People in the Preface to all the Commands as there was in the Sacraments of the old Law belonging to the second Command yet both a Sabbath day and Sacraments may be and are very necessary and moral in the Church it is not then every thing hinging on this Command as proper to that administration and so but accidental to the sanctifying of a Sabbath that we plead for but this is it we plead for that the Command is as to its main scope matter and substance moral-positive and that it standeth as still binding and obliging unto us and cannot without sin be neglected or omitted it might be enough here to say that if this Command were never repealed in the substance of it nor did ever exspire by any other thing succeeding in its place then it must needs be still binding for certainly it was once as obligatory-proclaimed by the Law-giver himself and was never since in its substance repealed nor is it exspired or found hurtful in its nature but is as necessary now as then it is true the Seventh day Sabbath is repealed by instituting and substituting the First day Sabbath or Lord's day in its place but that doth rather qualifie the Command than repeal it for 1. It saith that a day is moral and necessary 2 It saith a day of seven is moral and necessary which is all we say and why necessary as agreeable to this Command no doubt whence we may Argue if the substance of this Command be kept even when the particular day is changed then is the Command moral which this very change confirmeth but the former is true as is clear in experience therefore it followeth that the Law stands unrepealed for it 's palpable that the day as to its number or frequency and duration with the manner of sanctifying of it belongs to the substance of the Commandement but what day as to its order first second or seventh doth not because the first cometh in immediately upon Religion God's Honour and the good of Souls which the other doth not This Argument will stand good against all who acknowledge this Law to have been once given by God till they can evidence a repeal To speak somewhat more particularly to this the way we shall make out the morality of it is by considering 1. How the Scripture speaketh of it in general 2. How it speaketh of the Decalogue 3. How it speaketh of this Command in particular 4. By adducing some Scriptural Arguments for it As for the 1. To wit the Scriptures speaking of it in general we say If the Scripture speak as frequently in clearing the Fourth Command or the Sabbath which is the morality of it and press it as seriously and that in reference to all times of the Church as it doth any other moral duty then for substance this Command is moral and perpetually binding for that seemeth to be the Character whereby most safely to conclude concerning a Command to consider how the Scripture speaketh of it but the Scripture doth as often mention and is as much and as serious in pressing of that Command and that in reference to all states of the Church as of any other Ergo c. We shall make out this by shewing 1. its frequency in mentioning of it 2. It s seriousness in pressing it 3. It s asserting of it as belonging to all times and states of the Church 1. Look through all the Scriptures and ye will find the sanctifying of a Sabbath mentioned as

be no material or Typical Temple because of the Moral things there being expressed and Prophesied of under the names of the Old-Levitical-Services yet could not a Warrant be inferr'd from them for these and that Jure Divino if the things were not Morally to bind which were so signified Hence I argue if the Sanctifying of a Sabbath as a piece of worship to God be Prophesied of to belong to the New-Testament then are we bound to the Sanctification of a Sabbath as a necessary Duty but the continuance of Sanctifying a Sabbath unto God is specially Prophesied of and foretold as a piece of worship under the New-Testament Ergo c. The third place is Matth. 24. v. 20. Pray that your flight be not in the Winter neither on the sabbath-Sabbath-day where the Lord insinuateth that as Travelling is troublesome to the Body in Winter so would it be to the minds of the Godly for he is now speaking to his Disciples alone to Travel on that Day specially and solemnly set apart for God's worship now if there were no Sabbath to continue after Christs Ascension or if it were not to be Sanctified there would be no occasion of this grief and trouble that they behoved to Travel on the Sabbath and durst not tarry till that Day were by-past and so no cause to put up this Prayer which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Jewish-Sabbath For 1 ● That was to be abolished shortly 2. Travelling on the Jewish-Sabbath was to be no cause of Grief unto them if indeed all dayes were alike neither would it be scrupled in such a case by the Apostles to whom he now speaketh 3. Besides if no Sabbath were to be it had been better and clearer to say Stand not and griev not to Travel any day but his words imply the just contrary that there was to be a solemn Sabbath 4. He mentioneth the Sabbath-day only and not the other Festivals of the Jews which were to be kept holy also and by this he distinguisheth the ordinary Sabbath from those other dayes and opposeth it to many as being now the only Holy day on which they should eschew if possible to Travel and would therefore pray to have it prevented for in the New-Testament the Sabbath spoken of as the solemn time for worship is ever meaned of the Weekly Sabbath and other Holy dayes are called the first or last day of the Feast and therefore if the Lords meaning were that they should pray that their flight might not be on any of the Jewish Holy dayes to mention the Weekly Sabbath only would not be sufficient for that end To say that it was for fear of scandal that they should pray not to be put to flye will not remove the former reasons besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them on whom as the Apostle faith 1 Thes. 2.16 Wrath had come to the uttermost and who were not infirm but malicious and so in respect of offence to be dealt with as the Lord did with the Pharisees and therefore all things being considered it appeareth from our Lords words that a Sabbath among Christians was to be Sanctified 40. years or there-about after his death which proveth that the Scripture mentioneth a Sabbath to be Sanctified under the New-Testament We come unto the second way of making out the Morality of this Command to wit by shewing how the Scripture speaketh of the whole Decalogue and thus we reason 1. If all the Commandments of the Decalogue be Moral then must this be so also for it is one of them and if it were not Moral and binding there would not now be Ten words as they are called by the Lord Deut. 10.4 but Nine only which at first blush will and cannot but seem strange and absurd to those who have from Gods word drunk-in that number But all these are Moral and binding as is granted by all except the Papists who deny the second and therefore score it out of their Catechisms And that they must be all alike Moral and binding may be made out these two wayes 1. All of them in the Old-Testament had alike Authority Priviledges and Prerogatives which neither the Judicial nor Ceremonial Law had as 1. To be distinctly pronounced by God himself without adding more Deut 5.22 2. To be written by His own finger in Tables of Stone Exod. 29.18 3. To be laid up and kept in the Ark Exod. 25.1 ● And if these and other Prerogatives did put a difference and shew a difference to be put betwixt the other Nine Commands and all Judicial or Ceremonial Laws Why not betwixt them and this also 2. In the New-Testament they are all alike confirmed when the Law in general is spoken of none of them is excepted and therefore this Command is necessarily included For which we should look first to that place Matth. 5.17 Where our Lord in a special manner intendeth to vindicate the Moral Law and to press holiness in Moral Duties upon His Hearers even in another sort than the Pharisies did Think no ● saith He That I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill Verily he that breaketh one of the least of these Commands and teacheth Men so shall be called least in the Kingdom of God c Where by Law must necessarily be understood the Moral law for he was thought to be a Transgressor of that and especially of this Command in it for that Sermon in Mathew cometh in in order after His being challenged for breach of Sabbath Joh. 5.10 c. And His scope is to wipe off that Imputation and how by shewing that He still presseth the Moral law even beyond what the Pharisies did 2. It was the Moral law especially which the Pharisie s corrupted and whereof he undertaketh the Vindication and it is Holiness in Obedience to that which he presseth as necessary beyond what the Scribes and Pharisies did and indeed it was in that law they failed mainly and not in the Ceremonial law 3. The offence and mistake that Christ is to praeoccupie and rectifie amongst His Hearers requireth this for many of them sancied that by the Messiah there should be a Relaxation from the Duties of Holiness called for in the Moral law and therefore saith He think not so now a Relaxation from some other laws might have been thought of warrantably 4. It is such a law whereof to teach the Abrogation at any time is sinful and pernicious therefore it is certainly the Moral law Secondly We reason thus when He speaketh of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminency meaning no doubt the Decalogue He speaketh alike of all its Commandements even of the least of them and so

and pressed The 1. is Remember the Sabbath day to sanctifie it or keep it holy For the opening up and winning at the clear meaning whereof we would consider three words The first is what it is to remember or as it is infinitively set down remembring to remember this is prefixed and would look rather like the inferring of something commanded already then the new instituting of a command and so indeed it seemeth to suppose a day formerly institute and set apart for God as was hinted before which by this Command his people are put to mind It doth beside import these four with a respect as it were to four times 1. A constant and continued Duty at all times and in all dayes that is that we would remember that God has set apart a seventh day for himself and therefore every day we would remember to cast our Affairs so as they may not be impediments to us in the sanctifying of that day and we would endeavour alwaies to keep our hearts in such a frame a ● we may not be discomposed when that day shall come and this affirmative part of this command bindeth semper or alway and its negative ad semper on other dayes as well as on the Sabbath 2. It importeth a timely preparing for the Sabbath when it is a coming or when it draweth near this remembring it calleth for something to be done in reference to it before it come a man by this is obliged to endeavour to have a frame of heart that he may be ready to meet the Sabbath and enter kindly to the Duties of it when it ●hall come otherwayes if it come on him while he is in his common or course frame and not fitted for it it will say he has not been remembring it before it came 3. Remembring importeth an intenseness and seriousness in going about the Duties of the day when it cometh and that it should be with all carefulness sanctified and that men should be mindful of the duties called for lest their hearts div ●rt from them or slacken bensil and grow formal in them whereby mens inclination to forget this duty or to be superficial in it is much hinted at this word we take to be moral being a mean ●or furthering the great Duty aimed at of sanctifying the Lords day or Sabbath coming 4. Remembring may import this that the Sabbath even when it is past should not be soon forgotten but that we should look on the Sabbath past to remember it lest by loosing the fruits of it vvhen it is by we make our selves guilty of prophaning it The next word is the day of the Sabbath By Sabbath here is meaned rest as it is exponed by the Apostle Heb 4. and that not every Rest but a Holy Rest from our own Works that there may be access to positive Sanctifying of that day for the Sanctifying of that day is the end and this is but a mean and necessary supposed help without which the day cannot be sanctifyed in Holy Duties holy Duties and our own Works being for the time inconsistent besides that Rest on this day is not only called for as ceasing from our ordinary affairs in the time of Worship is called for on any other day but more especially and solemnly in respect of the day it self for at other times our duties require a time for them and therefore that time cannot be employed in another ordinary Work and in Worship also but here the Lord requireth time and rest to be sanctified and therefore we are to perform holy Duties in that time because it is to be sanctified other times and rests are drawn after worship this time and rest draweth Worship necessarily after it hence it was that only the Jews feasts were called Sabbaths I mean religious Sabbaths not civil or politick as their years were because they included a rest upon Destination to an holy Use. That which is mainly questionable here is concerning the day expressed in this Command concerning which may be asked 1. What sort of day or the quamdiu 2. How often or the quoties 3. What day of the seven or the quando 4. When we are to reckon its beginning For Answer to the first we say There are two sorts of dayes mentioned in the Scripture one is Artificial of twelve hours so the Jews divided their day making their hours longer or shorter as the day was long or short but they kept up the number of their hours alway the other is a natural day which is a seventh part of the Week and containeth twenty four hours taking in so much time as interveneth betwixt the Suns begining to ascend after midnight the nocturnal Solstice till it pass the Meridional altitude which is the Suns Vertical point for that day till it come to that same very point of Midnight again which is the Suns natural course every twenty four hours comprehending both the artificial day which is from midnight to midday and the artificial night also which is from midday to midnight again The day mentioned here is the natural day because it 's a seventh day proportionable to each of the six dayes given unto us and they with the seventh making up the Week it must contain as many hours as any of the rest doth but the six dayes wherein God made Heaven and Earth c. are natural days therefore the seventh to wit the day of rest must be so also Let us only for further clearing and for directing our own Practise speak here a word or two more 1. We say it is a whole natural day that is as it 's usually employed by us on any of the six Dayes for our own Works that as we spend so much time in our ordinary Callings on other dayes so would we employ so much in Gods Worship secret private and publick on that day what proportion of time we use to give or may and should give ordinarily to our Callings on other dayes we would give as much to God and his Worship to our Souls and our spiritual state on the Lords day or Sabbath Therefore 2. there is not to be understood here a rigid pressing of all these hours to be spent in Duties of immediate Worship but our Working and Waking time having a respect to our infirmities and also to our Duties lest under pretext of infirmity we incroach upon Gods day and give him less then we give to our selves or should and may give him And so in Scripture they accompted what is betwixt rising and going to bed as still the Work of one day or one dayes Work for as God in conceding six dayes to us hath yet so done it as there may be a Reserve of particular times for Worship called for from us to him every day for keeping up our Communion with him so on the seventh day doth the Lord allow so much conveniency of sleep and other refreshing as may be subservient for the main end of the day these being Works

of mercy and necessity which Christ allowed on the Sabbath which was made for man and not man for the Sabbath 3. Yet care would be had lest under pretext of these we exceed and apply too much of what is the Lords unnecessarily for our selves and on our lusts and if we will wake for ordinary business and keep upon such and such a Dyet other Dayes yea if we might do it or others no more strong then we do it the pretence of infirmity will not excuse u ● especially seeing hardly it can be often instanced that timeousness at Gods Work in that day or earnestness and continuance in it hath proved hurtful which we may account as a part of Gods blessing on the seventh day that less meat and sleep may be as refreshful as more at another time thus much for the quamdiu or the Continuance of the day Secondly it may be inquired how often by vertue of this command that day doth recur if it be one of seven or if it be the very seventh And so if this day be to be taken definitely for the very seventh day after the Creation or indefinitely for one day of seven as the Lord should other wayes determine or had elsewhere determined astricting then to a day but not any particular day by vertue of this command but to such a day as was formerly described or prescribed from the beginning during the Jewish State and to such another day as God should after Christs coming reveal unto them and pitch upon for his service for taking it for granted that a Seventh day as moral is commanded it followeth to be inquired whether it be the Seventh in number that is one of seven or the seventh in order that is the Seventh day For answering this we would premit 1. That there is a great difference betwixt these two the one to wit that there be a Seventh doth concern the matter and substance of piety the other to wit which of these Seven it be is more circumstantial and is alike if it be appointed by God and have the blessing 2. That it is usual for God in his commands concerning worship not at first to express a particular definitely but to deliver it in the bosome of a general indefinitely mediately and by clear consequence as it were several Species under one Genus As for instance 1. when Deut. 12.5 he commandeth his people to offer their Sacrifices in the place which he should choose here there is a stinting or astricting of them to the place which God should reveal unto them this before the Temple was built tyed them to the Ark and sometimes to one place and sometimes to another as it was removed and placed till it was brought to Jerusalem but after the Temple was built and chosen for the place it astricted men to that yea when the Temple is destroyed and Christ come it astricteth men to no place by another but it obligeth men to worship God every where in spirit and truth It 's true this is a Ceremonial precept and will not hold in all things especially as to its abolition yet while it stood by a positive Authority or Precept it sheweth that God may command a particular as one day of seven and yet not instantly so determine but that one and the same command may inforce to diverse dayes at diverse times upon supposition o ● God 's manifesting his mind even as by one command men were astricted successively to diverse places 2. See it instanced in the second Command wherein God requireth such a worship as he himself should prescribe which is the moral affirmative part of it and dischargeth all worship by Images that is its moral negative part thereof by vertue whereof Believers were then tyed to offer Sacrifices to Circumcise to keep the Passover c. but now Believers are tyed to Baptize to celebrate the Lords Supper c. yet by vertue of one and the same command so here that command which requires the Seventh day from the Jews may require the First day from us Christians for the Sabbath because these particulars are not expresly directly and immediately called for by these commands but indirectly and by consequence yet this second command tyed the Jews to abstain from blood and to circumcise before the ceremonial Law was added to them because these commands were formerly revealed to them but it tyed them to these accidentally to say so and by consequence only even so we say of the fourth command as to the Seventh day it being instituted before consider for this Exod. 16.26 where six dayes for gathering of Manna and a seventh for rest are spoken of A third Instance is in Tithes which was the Lords requiring a part of their Means or Substance as this was a part of their time he there required the tenth part of their increase as here he doth the seventh part of their time yet God in proportioning their estates did not particularly limit to any exact and precise order but as to this proportion of their estates whatever they were so we say here had not the day been determined otherwayes then by this command it would not have implyed any particular definite day of the Seven 3. We premit that though the Seventh day be called moral as is expressed in the command or understood yet it is but moral-positive and so alterable at the will of the Law-giver and therefore the question would not be much different if acknowledging the Seventh day to be commanded to the Jews as well as one of seven we yet asserted the seventh to be discharged and one of seven to be still retained for so one of seven would be binding now and not the Seventh 4. Yet lest we should seem to admit somewhat changeable in the very command it self precisely considered we would put difference betwixt the commanding part of the Law and its explicatory part the command may be moral and indefinite although some things in reasons and motives were not so as in the preface which inforceth all the commands and in the promise annexed to the fifth there was somthing peculiar to that people yet cannot we cast off all because of that suppose there had no more been in this fourth command but remember the day of rest to keep it holy that would not have inferred the Seventh day though we think the Jews because of its former sanctification would have been obliged to keep that day by vertue of this command And suppose that in the explications or reasons there may be something added peculiar to that people which cannot be a Seventh day but at the most if any thing the Seventh day yet that which is in the commanding part will still stand moral to wit that the day of rest should be remembred and if it can be made out that it was determined to the Jews to sanctifie the Seventh day though it were in the reasons added and to us afterward to sanctifie the First day

Six dayes even the last Six of the week Ergo they do not determine the Seventh day primarily the connexion of the major seemeth to be very clear For first these must stand and fall together if the concession to call it so concern us in the Six working dayes so must the reservation of a Seventh 2. As the concession concerneth us in the Six working dayes so must the prohibition of work on a Seventh of rest for the one determineth the other if the concession be for Six in number so must the prohibition be for a Seventh in number but if the concession be of Six in order then it is the Seventh that is to be reserved and if the Seventh be related to in the prohibition of work then the concession must look to the first Six dayes which it doth not as we have shewed And therefore 3. seeing the Six dayes concession looketh to Six in number so many thou mayest or shalt work together and no more the prohibition must also respect the number to wit a Seventh and not the Seventh day the minor will be clear to the Judicious considerer by a particular application of the reasons of the fourth command Further if the concession respect not the number but the order as it must if the prohibition of work on the Seventh respect the order and not the number then 1. what warrant have we for our Six work dayes if it be not here where is it for sure we cannot take Gods time without his order and warrant 2. and more especially then could not we by vertue of this command plead allowance for working Six dayes different from the first Six if so we would not be astricted by the command to sanctifie one seeing the one inferreth and determineth the other and they must go together which were absurd Yet again it may be made out that the reasons press a Seventh and not the Seventh by considering the words and force of the consequence in both The first reason is Six dayes shalt thou labour but the Seventh is the Lords 1. It sayeth not take the first Six but of Seven take Six to labour and give the Lord the Seventh for he has reserved it to himself 2. The same equity is in the inference for a Seventh that is for the Seventh if not more he has given thee Six therefore give thou him a Seventh will conclude more formally then give him the Seventh a Seventh is the seventh part of time as well as the Seventh which is the equity the command goeth on 3. Had the command intended to inferr the Seventh primarily it would have been more clearly expressed thus he hath given thee the first six therefore give thou him the Seventh The second reason from Gods example inferreth the same he wrought Six and rested the Seventh do thou so likewise and so these that work Six and rest a Seventh as we now do follow Gods example as well as they that wrought Six and rested the Seventh did Arg. 5. If the positive part of the command must be expounded by the negative contra then it concerneth one of Seven and not the Seventh But the first is true 1. The positive part commandeth a day without respect to its order therefore the negative doth so 2. The negative is to be resolved thus ye shall not work above Six not thus ye shall not work above the first Six as the event cleareth 3. If it be not the first Six but Six that is in the concession then it is not the Seventh but a Seventh that is in the inhibition but the first is clear Ergo c. Arg. 6. If this command for the substance of it concern us as being moral and bind us to the First day and the sanctifying of it equally as it obliged the Jews to the Seventh then it 's one day of Seven and not the Seventh which is intended primarily by it But it bindeth us to the First Ergo That it 's moral and bindeth us now is cleared Thus 1. it either bindeth to this day or to nothing therefore it primarily granteth Six and not the ●irst Six for labour and by clear consequence intendeth primarily a Seventh and not the Seventh for a day of rest 2. If it be a sin against th ●s command to break the Lords day or Christian Sabbath and prophane it then it obligeth us to it and that directly ●or indirectly and by consequence the breach of the Sabbath is a sin ag ●inst any or all of the three former commands 3. If the prophaning of the Sabbath be forbidden on this ground because it is the Lords as it is in this command then prophaning of the Lords day is equally forbidden in it because it 's the Lords and is now appropriated to him according to his own will 4. The Testimony of mens Consciences and the constant challenges of all when tender as being guilty of breaking this command whenever they prophane the Lords day do convincingly hold forth that this command concerneth us and are as so many witnesses of it and consequently prove that it is not the Seventh day but a Seventh day whether instituted or to be instituted by God which is the substance of it and primarily commanded in it for it 's never counted a breach of this command to neglect to sanctifie the Seventh day neither do the Consciences of well-informed Christi ●ns challenge for that though they do most bitterly for the other as is said In sum suppose now the first day being instituted that the command were to sanctifie the Sabbath we would understand it of the First day because it 's already instituted and the s ●me reasons will inforce it even so the Seventh day came in then because it was formerly instituted beside the Sabbatisme signifieth not this or that day but what day soever shall be by God solemnly set or is set apart for holy rest and the comm ●nd will run for our observing the Lords day supposing its institution a ● well as it did for that although it more directly tye them yet it doth so but as a reason even as the preface prefixed to all the commands and the promise affixed to the fifth concern them literally yet are binding in so far as they are moral as appeareth by the Apostles applying the last Ephes. 6.2 without relation to that particular Land or People but as applicable and common to any Land or People making conscience of obedience to Gods commands But here it may be objected 1. The Jews kept the Seventh day Answ. 1. Not by vertue of this command but by its prior institution even as they were obliged to S ●crifices and Circumcision by the second command though they were not particularly named in it 2. So we are obliged to the keeping of the First day of the week by this fourth Commandement yet it followeth not therefore this is expresly commanded in it there being indeed no particular day primarily at least instituted in it 2.

capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of Worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of Worship capable of that and it falleth under the power of Christ who Mat. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other Worship was which stood by Gods positive Command even as this did Arg. 6. If by this command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the Seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the First day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the Seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the Seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their Seventh day and yet nothing so in the fourth command which commandeth one of Seven but not the Seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far at least it would be peculiar to them And by Christs rising in the morning is changed 2. It 's pressed peculiarly on the account of Gods redeeming them from Egypt they had that to think on that sometime they were where they got not liberty to rest any day therefore should they ease their Servants as it is Deut. 5.14 15. This holdeth especially if it was on the Seventh day that their freedom from Egypt began Exod. 12. which was after that made the first day of their year that is the morrow after they did eat the Passover as it 's made probable by some 3. It was peculiarly discovered to them by Gods raining Manna from Heaven Six dayes and by his with-holding it from them the Seventh 4. It was peculiarly accompanied with special Ceremonial Services beyond other dayes 5. Gods manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therfore it was most agreeable to that way and time to press the Seventh day on them which minded them of the benefit of Creation but it 's otherwise with the Church under the Gospel Hence their Sacraments had respect externally to their deliverance from Egypt and temporal things whereas ours have respect purely to what is spiritual 6. The Apostle Coll. 2.16 taketh in their Sabbaths with their other dayes and though he take not in all dayes alike yet it can hardly be denyed but their Seventh-day-Sabbath cometh in there where all the Jewish times are put together Therefore it would seem there is a type not in the command but in that day though not properly yet accidentally in respect of its worship end application c. complexly taken and that therefore this seventh-day-Seventh-day-Sabbath is expired at least if not repealed seeing that dayes and times kept by the Jews are enumerate with their other Services which were antiquated even as when the Apostle condemneth difference about meat or drink his meaning is not to condemn what difference is made in the Lords Supper in the New Testament but what is from the Old so may the same be said of dayes It 's their old difference he cryeth down Propos. 3. As it 's meet that the day of Worship under the Gospel should be another then what was under the Law and should therefore be changed so it 's meet that the change should be into the First day of the week and to no other day For 1. No other day has been honoured with so many Gospel priviledges as 1. With Christs Resurrection Matth. 28. It was the First day of his victory and rest 2. With Christs appearing twice at least on it to his Disciples fingling it out from other dayes or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day if there were not something remarkable in it beside what is in another day 3. The Spirits giving at Pentecost Acts 2. will be found to be on the First day of the week now no other day can claim so many priviledges and so many wayes relate to Christ. 2. If the grounds upon which the Seventh day under the Law was preferred during that World do in this renewing of the World agree only to the First day of the Week then is the First day to succeed but these grounds proportionally agree only to the First day under the Gospel which agreed to the Seventh under the Law Ergo That which made the Seventh day preferrable was 1. That God had ended all his vvorks on the Sixth and rested the Seventh It vvas the First day after the Creation so the First day of the Week is that day on vvhich Christ rose having perfected the vvork of Redemption and obtained victory over death under vvhose povver some vvay for a time his body vvas before that and vvas thereby manifestly declared to be the Son of God to vvit by his Resurrection from the dead Rom. 1.4 2. The force of the example vvill hold here God made the World in Six dayes and rested the Seventh therefore rest ye vvith him so Christ having for a time suffered fully overcame the First day and began his estate of exaltation therefore rest vvith him and rejoyce that day it being the beginning of this nevv joyful World 3. No

that day and by mentioning of the day for that end that that day was their most solemn day and that the Old Seventh day was not so at least necessarily imployed by them 5. Neither is it like That Paul who was ready to depart would have stayed for the first day of the week if there had not been some solemn worship in that or that he would have passed the old seventh day-Sabbath especially to the marring of his other occasions had they been equal if more sanctification had been required in it then in the First day of the week or that he would have so much insisted in religious publick worship on that day if the former Seventh had been imployed in that service but here the Church being constituted of believing Gentiles there is no mention of the old Sabbath but as of another common day of the week yea 6. Pauls spending this whole day in that service and continuing his Sermon till midnight yet accounting it still one day in solemn meeting doth confirm this day to be more than an ordinary day or then other days of the week as being specially dedicated to these Services and Exercises and totally spent in them 7. It 's said that the Disciples c ●me together they were not sent for that day but they came together being called and accustomed so to do on that day and as being put to these duties by the day as the proper Exercises in which it is to be spent Hence we may argue If the Apostles and primitive Christians did observe the First day of the week as their prime and chief time for solemn publick Worship and did pass over the old Seventh day then is the day changed from the Seventh to the First day of the week but the first is cleared by the former Instances Ergo c. And if these meetings on that First day were not such as used to be formerly on the seventh day I desire to know a reason 1. Why their meetings on that day should be particularly recorded rather than their meetings on any other day and then 2. Why the one is so oft mentioned and the other never to vvit that they met the second third day c. of the week Or 3. If their meeting on this First day now after Christs Ascension be not like his going to the Synagogue on the Seventh day-Sabbath and doing such and such things on the Sabbath that day being most frequently mentioned before whereas now there is deep silence of that day and the first day is reco ●ded in its room neither can the Scriptures speaking of the one and silence in the other be for no purpose or for any other purpose And as the practice of the Church holdeth out the change of the day so doth the Title given Rev. 1.10 to the first day of the week to wit the Lords day confirm the same whence we argue If the Title which by the Lord and his people was given to the Seventh day-day-Sabbath under the old Testament and under which and by vvhich he claimeth a Seventh day in this command If I say that Title in the New Testament be not given unto the Seventh but unto the First day of the week then is the day changed from the Seventh day to the First and the First falleth now under this command as the Seventh formerly did but the former is true the First is styled as the Seventh was and as this command styleth and claimeth the day to the Lord to be observed for him therefore now is the Sabbath changed from the Seventh day to the First day of the Week The Titles whereby the Sabbath is distinguished from other days and peculiarly claimed and marked by God as his and that in this same command must certainly evidence that day which he hath set apart and doth claim as he applyeth them And therefore if these Titles be given and applyed to the first day now it must needs shew a succeeding of that day unto the former Seventh for during the Observation of the Seventh day these Titles were not nay could not be applyed to the First no day being then the Lords but the Seventh Now we find that the Seventh day-day-Sabbath is in the Old Testament styled by the Lord under these Titles and so claimed by him 1. It 's called here the Sabbath of the Lord or to the Lord that 's the Lord's as contradistinguished from the Six days he hath given unto us a day that he hath right to and not we therefore called the Lords Sabbath 2. Isaiah 58.3 It 's claimed by the Lord as his my Holy Day which is so called 1. to distinguish it from other days 2. To stamp it with the Lords mark in respect of it's use for it is not to be applyed to our use but to his own it being his in a special manner But in the New Testament after Christs Resurrection the Seventh day is not so styled and claimed but the First day of the Week is Rev. 1.10 I vvas saith John in the Spirit on the Lords Day In which place these things are clear 1. That after Christs Ascension there vvas a peculiar day belonging to the Lord beside and beyond other days 2. That it was not the old Sabbath for 1. Johns scope being particularly to clear the time of the Vision by the Circumstance of the day the particular day as distinct from other days to call the Sabbath then used amongst the Jews the Lords day had more obscured it then cleared it yea 2. In that it 's called the Lords according to the phrase of the new Testament it supposeth some relation to Christ the Mediator as being derived from him which cannot be said of the Seventh day Sabbath 3. That it was not any indefinite day of the Lord For 1. there is great odds betwixt the Lords Day and the Day of the Lord the former looketh to a constant special right and peculiar interest that God hath in that day beside other daye ● even as when the Seventh day was called his Day before the Temple his Temple the prescribed Service his Service and the Sacrament of the Supper his Supper c. 2. That day would be still dark to the Church if it were indefinite contrary to Johns scope 4. That it is and must be such a day as was commonly set apart by Christians to God as his and that with respect to Christ the Mediatour and such a day as was known to them And by the former practises it is clear that this day is the first day of the Week being the Lord Christ's day who now having conquered death and gotten the victory He doth therefore claim this day as a tribute to him This being clear that no other day can claim this title and that the First day hath good ground to claim it we may put it out of question that it is the First day or no day or if it were not the First that to no purpose were the

designation of that day inserted seeing to no other day hath it been applyed nor can it be applyed This truth has been uncontroverted in all Antiquity and almost by all Writers till of late Gomarus beginneth to question it as Rivet cleareth on this command against him Now supposing it as unquestionable that this is the very First day we are to inquire if the title applyed to this day be the same with that in the command and which usually was given to the old Seventh-day-Sabbath or that then Lords day And it is clear 1. That this title claimeth this day to God as his day it being possessively exprest as when we say the Lords Throne the Lords Altar the Lords Sabbath c. 2. It contradistinguisheth that day from other dayes as if they were not so the Lords but ours like that in the command Six dayes shalt thou labour c. but the Seventh is tho Lords so it 's the Lords in a peculiar way we having lesser right to imploy that day for our own use then any other day and this claim of the First day to be the Lords inferreth a condescension or dispensation whereby the last day becometh ours for had there been two dayes belonging to him one day could not have been peculiarly called his in which respect ● Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own Supper even so the Lords day is distinguished from other dayes 3. It layeth on a necessity of using it for the Lord and not for our selves because it 's his and will infer the same moral duties and ends which the command obligeth to 4. It will infer an appointment of Christs whereby he appropriateth that day to his Service and claimeth it to himself why because he calleth it his even as in the fourth command there is no express institution of the Seventh day yet because the Seventh was called the Lords and in his former way and dispensations intimated as a day to be kept for him therefore it 's understood and taken for granted by the Jews to be instituted seeing he calleth it his so may we conclude here that there is an institution and appointment of the First day to be the Lords because it 's claimed by him as his although no such plain express institution be of it as of other Ordinances it being clear that the institution of dayes i ● left more generally to be gathered From all which we may gather the conclusion to wit that the First day of the week is stiled by the same peculiar Titles claimed by the Lord expresly as his right and due and upon as valid grounds under the New Testament as the Seventh day was under the Old Therefore now the Seventh day is changed and the First is come in its room which was the thing to be proved In the last room we argue from the Apostles ordinance 1 Cor. 16.1 2. concerning contributions for the Saints As I have saith Paul given order to the Churches of Galatia even so do ye that is the first day of the week let every one of you lay by him c. I say we argue thus That not the Seventh but the First day is the chief solemn day for worship after Christs Resurrection If the First day of the week be particularly and eminently pitched on by the Apostle and that in diverse Churches as the fittest time for expressing their Charity then must there be somewhat eminent in the First day giving ground for such an appointment and ordinance as the Apostles singling that from other days for such an end and no other reason can be given but that that day being more especially and immediately appointed for God is most fit for that Duty which is a Work of Mercy but it 's there clear that the Apostle pitcheth singularly on that day beside other days Ergo c. For strengthening of the Argument consider 1. That it 's clear to be the first day of the week since that same phrase which is used by the Evangelists Matth. 28.1 Mark 16.2 Luk ● 24.1 is made use of here by the Apostle who no question followeth the Evangelists phrase yea his following that phrase may hint at a reason why he commandeth Charity to be on that day or sets it apart for that use as beyond other dayes to wit our Lords Resurrection 2. It 's clear that he thinketh it not indifferent what day it be done on nor that all days are alike therefore he pitcheth on that day the First day and that not in one Church only but in many 3. That this is not commended only to them but commanded and enjoyned even in reference to the day and will the Apostle load Churches with Commands in that circumstance without ground and universally to speak so prefer one day to another and so as he will have uniformity in the very day in the Church of Corinth with other Churches unnecessarily Let it not be said nay nor thought 4. That this day was commanded even in the Churches of Galatia in which Churches he had condemned the observation of days whereby it would seem to be clear that he counteth not the preferring of this first day as one of these days the observation whereof is prohibited and condemned by him nor willeth it to be laid aside and that purposely he passed the Seventh day as amongst these days which were not to be observed and retained but laid aside 5. That the thing required is a Duty of the Sabbath being a work of mercy as Isa. 58. giving Bread to the hungry is mentioned particularly as one of the Duties of Gods Holy day 6. That the mentioning of the First Day of the week must be looked on as relating to and as compared with the practise of keeping solemn meetings on that day and this command of doing this on the First day of the week must be more strong and infer somewhat more being compared with other places then if such things were not recorded other ways of the First day 7. This command supposeth them to be already acquainted with some special priviledges of the First day beyond others when he commendeth this as a motive to them to be more charitable to wit that it was to be done on that day 8. That there must be some peculiar thing in this day making it fit yea more fit for such a purpose as doing works of Charity on it rather then on any other And the Apostles commanding this and that in many Churches doth necessarily presuppose a reason why he doth it drawn from some fitness of this day by another Now if we will enquire no reason can be given but that the Seventh day Sabbath was expired and that this First day was instituted in it's place for otherwise any day was alike yea the Seventh day being the last day of the week and the day when men usually reckon their weeks success it would seem more reasonable for this end

hallowed or sanctified it that is by separation destination and appointment for holy uses and as a part of worship so he sanctified the Temple Altar c. not by infusing any holiness in them but by appointing them for holy uses Thus only God can sanctifie a day or any other thing so as to make it a part of worship and no man or power on earth what somever can do that 2 In the precept it self we are commanded to sanctifie it that is by the application of it unto the uses wherefore he hath set it apart thus we sanctifie what he hath sanctified when we use it and imploy it according to his appointment And so we are to consider the sanctifying of this day in these duties called for from us on it This sanctification is two wayes set down 1. In its cessation and rest separating it from other uses and so keeping it from the common uses to which other dayes may and use to be applied 2. In its special application to and imployment in holy uses For clearness we shall consider this sanctification 1. In respect of its rest what we are to abstain from 2. Comparatively with that strictness cal ●ed for from the Jevvs 3. Eminently vvhat is required more as to holiness this day then on other daies vvherein also the Lords people should be holy and vvherein this go ●●● beyond these 4. Positively ●n vvhat duties it should be taken up 5. Complexly in respect of vvhat is called for to the right sanctifying of that day before it come on in the time of it and after it is past and that in publick and private and by all relations Master Servant c. and throughout the vvhole man thoughts vvords and deeds and throughout the vvhole day 6. Oppositively or negatively vvhat are the breaches of this command and the aggravations of these sins vvhich break it First then vve consider it in its rest vvhich is required and because there are extreams some giving it too little as the Jevvs did before the captivity some too much even to being superstitious as the Jevvs after the Captivity and the Scribes and Pharisees particularly in Christs time did stretching this rest too farr We must therefore consider it more narrovvly and particularly for quieting of our Consciences for the Jews are by the Prophets Ezek. 20. Jer. 17. and by Christ Matth. 12. reproved for both extremes respectively We do then in this matter assert first That there is a rest required here which is extensive to a mans words thoughts and actions whereby many things lawful on other dayes become unlawful on this day Yet 2. we assert That by this rest all sort of actions are not condemned but only such as are inconsistent with the end and scope of this command as by other Scriptures and the practice of Christ and the Saints is clear we conceive therefore these to be permitted 1. All duties of Piety as was sacrificing under the Old Testament or preaching hearing or going about the Sacraments under the New Testament In which sense Matth. 12. our Lord saith the Priests prophaned the Sabbath and were blameless not that formally they prophaned the Sabbath or did indeed break that command but materially they wrought in killing beasts c. which had been unlawful had it not been in the exercises of piety 2. All things that have a tendencie as necessary helps and means to the performance of the former works of piety are lawful as going to the Congregation to hear the Law calling the Assembly for worship by Trumpets or Bells or by a Voice Journeying going or riding to Church c. because the duties of the Sabbath cannot well be done without some of these nor at all without others of them If it should be asked here What that which is called a Sabbaths day Journey Acts 1.12 was among the Jews and whence it came and what way may it be stinted or limited among Christians Answ. It was to them 2000 Cubits which according to the different measuring of that distance of ground consisting of these 2000 Cubits by a lesser or longer Cubi ● is reckoned to be more or less by learned Men but all agree saies Goodwin in his Moses and Aaron in this that these 2000 Cubits was a Sabbath daies Journey It arose to be reckoned so from these grounds 1. From their expounding Exod. 16.29 Let none go out of his place thus Let none go without the bounds of the City which with its Suburbs was 2000 Cubits or a mile about 2. That the Tabernacle of the Congregation was so far from the Tents of these who pitched about it in the Wilderness Numb 2. as they supposed and that the Priests kept that distance from the people in entering with the Ark into Jordan Jos. 3.4 whence they gathered that a man might still go to the Ark or place of worship as it was then in these cases at a distance from them and no further on the Sabbath day But we say whatever superstitiously or on custome they took up for that is but their Tradition we cannot stint a Sabbath daies journey to so many miles fewer or more but it must be as the man is in providence cast to reside further from or nearer to the place where the Ordinances are dispensed for one may go many miles and not prophane the Sabbath if he cannot have the publick Ordinances nearer whereas another may break the Sabbath by going but to his Neighbours door yea by walking in his own house or to his door if either it be done idly or with respect to another civil or worldly end which agreeth not to that day it is not here remoteness or nearness but what sweyeth us and what is our end that we are to try by 3. All works of mercy are lawful on that day as laying beside us something to the poor 1 Cor. 16.1 sending or dealing something to those who are in want Isa. 58.7 visiting others to comfort strengthen or otherwaies to edifie them christianly though idle and carnal visits albeit alass ● too rise are not permitted 4. Good Works as Christ saith Matth. 12.12 it 's lawful to do good or well on the Sabbath such are giving of Physick when it is necessary bringing of Physiti ●ns saving a mans life and taking p ●ins for it c. Luke 13. these good Works may be classed either with Works of mercy before or with Works of necessity that follow both being good Works as they are Works of mercy or of necessity 5. Works of necessity such as feeding Beasts leading them to the water pulling them out of Ditches when they are fallen into them on that day and much more preparing honestly sober allowance for the susteining of the body as the Disciples pluck't the ears of Corn Matth. 12. and the Jews Exod. 16.23 dressed the Manna on the Sabbath though they were not to gather it yet on the Sixth day to bake and seethe a part and to keep a part

changed from the Seventh day to the first proved not derogatory from the 4 Commandment 255 2 That it was Convenient that the day should be changed proved 256 3 That the change should be to the first day of the week proved most convenient 260 4 That the Seventh-day-Sabbath was actually changed to the first day proved 262 to 271 5 That this Change is not by Humane but Divine Institution proved 271 to 275 6 That this change was made by Christ from the very day of his Resurrection proved to be probable 275 How the Lord did Sanctifie the Sabbath and we ought to sanctifie it 276 What works are Lawfull on the Lords day 277 279 Eight Caveats for preventing the Abuse of what liberty God allows on that day 280 281 What is meant by a Sabbath days journey 278 What resting on the Sabbath imports and from what we must rest 282 283 284 That we are equally oblidged to the sanctification of the Sabbath as they were of old 285 An Objection answered 286 Wherein the peculiar holiness required on the Lords day consists 287 288 289 What preparation is necessary for the Sabbath 290 Particular directions for Sanctifying the Lords Day from morning to evening 291 292 293 What 's to be done when the Sabbath is over 294 How the Lord Blesses the Sabbath 299 Why he has set a part a day to himself 300 How Magistrates are by the letter of the 4 command oblidged to take care that the Sabbath be observed by all that are under them 296 298 Six aggravations of the Sin of Sabbath-breaking 301 302 In what sense Sabbath-breaking is a greater sin then the breach of any command in the second table 303 Several wayes whereby the Sabbath is prophaned 304 305 Some Directions for preventing this sin 306 Sacraments the right administration of them required in the 2 command 85 Eight observations ● Concerning the Sacraments in general 85 86 87 Five ends and uses of the Sacraments 87 88 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 88 89 How we sin by laying too much weight on the Sacraments ten several failings instanced in 92 How we sin in undervaluing of of them seventeen wayes enumerated 93 How we sin in not receiving the Lords-Supper 97 Many ordinary failings before the participation of this ordinance enumerated 98 Many sins on the receiving of the Lords-Supper instanced 99 100 Many sins after partaking of this ordinance instanced 101 102 Whether the admission of scandalous persons does pollute the ordinance 102 to 108 Sins forbidden in the 1 command 30 39 40 41 How we may find out the sins against the 1 command 42 43 Sins forbidden in the 2 command 70 71 72 Sleep whether we may not Contract the guilt of sin when Sleeping Answered affirmatively 19 The difference between the case of Sleeping-men and mad-men 19 20 Seven arguments to prove the affirmative answer to the question 21 22 23 24 Swear see Oath Superstition see omens and observations superiours why called Fathers and Mothers 314 T TAbles of the Division of the Moral Law into two Tables 7 8 Three observations on the Connexion of the two Tables 310 Four Scriptures that help to understand the second table 311 Temperance in eating and drinking stands not in an indivisible point 377 See drunkenness Theft what that forbidden in the 8 Command is with the several sorts of it 396 Four sorts of theft more strictly taken 401 Twenty five wayes of stealing or wronging the goods of others 404 to 410 How men sin against the 8 Command in reference to their own goods 411 Whether theft ought to be punished with death 427 Threatnings why annexed to some Commands and not to others 27 What the meaning of the threatning annexed to the 2 command 114 115 How the threatning annexed to the 3 command is to be understood 179 See punishment Trading the lawfulness of it and how to be managed 417 Some general rules for right buying and selling 41 ● W WOrd the right hearing of it required in the 2 Command ●5 How many wayes we sin before the hearing of the word ibid. Many sins while hearing the word instanced 76 77 Many instances of sin after the hearing of the word 77 78 How a word of Scripture may be superstitiously abused 177 Worship of God the difference between that enjoyned in the 1 command from what is enjoyned in the 2 command 52 53 Worship of Images among the heathen two-fold 58 Some distinctions of divine worship 59 How religious worship differeth from evil or politick ibid. Worshiping of God by Images proved unlawfull 61 The heathens way of worshiping Images Considered ibid. The place Deut 12.31 considered 62 The Israelites worshipping the Calf in the wilderness Mica's Image Jeroboams Calfs the high Places in Juda Considered 62 63 64 That such a way of worshiping God is forbidden in the 2 Command proved by five arguments 67 Exceptions answered ibid. Will-worship prohibited in the ● Command 72 See more in Idolatry Images Onbelief how ● breach of the 1 command 47 Vsury how forbidden 428 All gain by Lending of Mony neither contrary to equity nor charity ibid. Six considerations for clearing this 429 431 On what grounds Vsury might be forbidden peculiarly to the Israelites 430 Several inconveniences that follow the asserting the unlawfulness of all profit by lent-mony 432 Whether one that lends Mony may contract for so much gain 433 Some Cautions to prevent abuses in this 434 Vowes not only lawfull but in some cases necessary proved 144 In what cases and what things lawful and how to be gone about 145 146 How they bind in moral duties and how in accessory helps to duties 147 How and in what respects Vowes against sin and for holiness at baptisme or other occasions bind 147 148 How the breach of them aggravats si ● 149 Whether these aggravations render it more eligible not to Vow at all 150 Whether the Simple omission of duty be a lesser sin then the doing Contrary to our Vow 150 151 Whether one under Conviction of failing in performing Vowes can keep up his peace 151 152 How we may be helped to perform our Vowes to the Lord 152 153 ERRATA Reader Please to take Notice that there are two Marginal Notes of the Publishers thorow the Printers inadvertency slipt into the Body of the Book the one is PAge 3. line 2. the other is p. 333. l. 2 Some other Mistakes the Judicious Reader will easily correct as in p. 75. l. 3. trust for tryst i. e to meet p. 253. l. 3. trusted for trysted and elsewhere p. 231. l. 9. private for family p. 234. as for has p. 287. l. 2. needless by for needl ●sly p. 289. l. 7. e ●ealting for exulting p. 30 ● l. 23. statutes for statu ●s p. 320. l. 7. mediate for immediate idem p. 344. l. 6. p. 341 l. 5. dead for dear p. 358 l. 19. walking for waking p. 382.

Covenant of Works t ● them and therefore it is that the Lord rejects as we may see Isaiah 1.13 66. 2. 3. Jer. 7.22 their Sacrifices and Services as not commanded b ●cause rested on by them to the ●r ●judice of Grace and contrary to the strain and scope of this Law complexly considered 4 Distinguish betwixt the Moral and Ceremonial and Judicial Law the first concerns manners and the right ordering of a Godly Conversation and because these things are of perpetual equity and r ●ctitude the obligation of this Law as to that is perpetual and therefore in the expounding of it these two terms Moral and of Perpetual Auth ●rity are all one and to be taken so 2. The Judicial Law is for r ●gulating outward Society and for Government and doth generally excepting what was peculiar to the people of Israel agree with the Moral Law this as given to them is not perpetual their policy being at an end 3. The Ceremonial Law is in Ceremonies Types and Shadows pointing at a Saviour to come this is also abrogate the substance being come but there is this difference that the Judicial Law is but M ●rt ●a dead and may where 't is thought fit with the foregoing caution be used under the New Testament but the Ceremonial Law is Mortifera deadly and cannot without falling from grace Gal. 5.2 4. be revived 5 When we speak of things Moral we are to distinguish between things Naturally Moral that is such as love to God and our Neighbour and such like which have an innate rectitude and holiness in them which cannot be separate from them and things positively Moral that have their obligation by a special positive superadded Sanction so that their rectitude flows not from the nature of the things themselves as in the former As for instance in the fourth Commandment it is naturally Moral that God should be worshipped Nature teacheth it but that he is to be worshipped on such a day particularly that comes to pass by vertue of his positive Command the first cannot be altered the second by the Lord may but till he alter it the Authority lies still on all and it is equally sin to sin against any of them though without the positive Sanction there is no obligation naturally requiring obedience in some of them 6 The sixth distinction is of the Moral Law in two Tables first and second the first contains ou ● immediate worship service and obedience to God himself and is comprehended in the first four Commandments th ● s ●cond contains our mediate obedience to God in all the duties we owe to other ● in the last six they were at first so divided by the Lord hims ●lf for there are Ten in all Deut. 4.13 From this distinction take notice 1. That all the Commandm ●nts of the second Table are of like Authority with the first God sp ●ke all these words yea as it appears from Act. 7.28 it was our Lord Jesus 2. The sins immediat ●ly aga ●nst the first Table are gre ●ter th ●n those against the second for this cause Matth. 22.38 the first is called the First and Great Commandment Ther ●fore 3. In Morals if th ●y be things of the same nature the duti ●s of the second Table cede and give place to the duties of the first Table when th ●y cannot stand together as in the case of love to God and the exercise of love to our Father and Neighbour Luke 14.26 Matth. 10.37 wh ●n obedience to God and obedience to our Superiours cannot consis ● we are to obey God rather than man Act 4.19 and we are to love the Lord and hate Father and Moth ●r Luke 14. ●6 4. Y ●t take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as fo ●●elieving or pr ●s ●rving our Neighbours life in hazard we may trav ●l on the Sabbath day according to that Scriptur ● I will h ●ve M ●rcy and not Sacrifice ● and the Sabbath was made fo ● man and not man for the Sabbath c. 7 The seventh distinction which is ordinary is of the Commandments into affirmative and negative as ye see all the Commandments in the first T ●ble are negatively set down ●orbidding sin directly Th ●● shalt not have an other gods c only the fourth is both negative and ●ffirmative ●orbidding sin and commanding duty directly as also the fi ●th only which is the first of the s ●cond T ●ble is affi ●mative all the r ●st are negative This disti ●ction is not so to be understood as if nothing were commanded or injoyned in negative Pr ●c ●pts or as i ● nothing were fo ●bidden in affirmative Pr ●c ●pts ●or whatever be expr ●ss ●d as forbidden the co ●●●ary is always in ply ●d as command ●d and whatsoever is expr ●sly commanded the contr ●ry is always imp ●yed as forbidden b ●t the disti ●ction is taken from the manner of setting them down conc ●rning which take th ●s ● Rules or G ●neral Obs ●rvations for your better understanding many wher ●o ● are in the larger Cat ●chisme 1 Howev ●r the Commandments be expressed affirmatively or negatively every one of them hath two parts one affirmative implyed in negative Precepts requiring the duties that are contr ●ry to the si ●s forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Comm ●ndme ●t Thou shalt n ●t take the Name of the Lord thy God in v ●in it implies a Command reverently to use his Name So to remember to keep Holy the Sabbath d ●y implies a Prohibition of prophaning it in which sense all the Commandments may in some respect be called negative and so a part of the fourth Commandment is neg ●tively expressed Th ●u shalt do no work or affirmative in which respect Christ c ●mprehendeth all the neg ●tiv ●s under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both ●njoyn and forbid the like may be said of promises and threatnings there b ●ing in every promise a threatning and in ev ●ry threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to shew us that both are comprehended 2 Though the positive Commandmen ● or the positive p ●rt of the Commandment be of alike force and Authority with the negative as to the obligation it layeth on us to duty yet it doth not tye us to all occasions and times as negatives do Hence is that common Maxim that affirmative Commands tye and oblige semper ever that is they never want their Authority and we are never absolved from their obedience but they do not oblige and tye ad semper that is in all differences of time we are not tyed to

gross violations of this Command and study to be more affected even when narratively ye are telling somthing wherein his Name is mentioned than otherwise 4. Tremble at this sin and sutably resent it when ye hear it in others be affected with it and labour to make them so that ye may thus train your selves to an abominating of that evil 5. Let it never pass in your selves especially without some special grave animadversion Look back on all your life and see if ye can remember when and where ye were gro ●●y guilty reflect on your worship and observe omissions and defects at left in respect of what ye might have been at and learn to loath your selves for these and to be in bitterness for them especially if the escapes have been more late and recent let them not sleep with you lest ye be hardned and the Sentence stand in force unrepealed against you what will ye sleep and this Word stand in the Bible on record as a Registred Decree against you 6. Seek for much of the Spirit for none can call Jesus Lord but by the Holy Ghost 1 Cor. 12.3 7. Frequently and seriously put up that Petition to the Lord Hallowed be thy Name Matth. 6.9 The other word of Use is for what is past I am sure if we could speak of it and hear it rightly there is here that which might make us all to tremble and evidence convincingly to us our hazard and the necessity of Repentance and flying to Christ Tell me Hearers believe ye this Truth that there is such hazard from this guilt tell me if ye remember what we spoke in the opening of it is there any of you that lyeth not under the stroak of it If so what will ye do flye ye must to Christ or lye still and can there be any secure lying still for but one hour under God's Curse drawn out O ye Atheists that never trembled at the Name of the Lord and that can take a mouthful of it in your common discourse and ye who make it your by-word and mock or jest ye whom no Oaths can bind and all ye Hypocrits who turn the pretended honouring of the Name of the Lord and the sanctifying of him in his Ordinances into a real prophaning of it let me give you these two charges under certification of a third 1. I charge you to Repent of this sin to flye to Christ for obtaining pardon haste haste haste the Curse is at the door when the Sentence is past already O sleep not till this be removed 2. I charge you to abstain from it in your several Relations all ye Parents Masters Magistrates Church-Officers School-masters and Teachers I charge you to endeavour to prevent this sin in your selves and others It is sad that the Children of many are brought up in it the most part live in it our Streets are more full of it than the Streets of Heathens Advert to this charge every soul Or 3. I charge you to appear before this great and dreadful God who will not accompt any such guiltless and to Answer to Him for it The Fourth Commandment Exod. 20. v. 8 9 10 11. Remember the sabbath-Sabbath-day to keep it Holy Six days shalt thou labour and do all thy Work but the Seventh day is the Sabbath of the Lord thy God in it thou shalt not do any Work Thou nor thy Son nor thy Daughter thy Man-servant nor thy Maid-servant nor thy Cattel nor thy Stranger that is within thy Gates for in Six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath and Hallowed it THe Lord in his infinite Wisdom and Goodness hath so far consulted mans Infirmity as to sum up his Duty in these Ten Commands called Ten Words that thereby his darkness and dulness by sin might be helped by an easie abbreviation The first Command therefore containeth mans duty to God in immediate Worship requiring that the only true God should be worship'd The 2d stinteth and limiteth men to that worship alone which he perseribeth The 3d. Commandeth Reverencing of him in all his Ordinances and a reverent manner of going about them This Fourth pointeth out the Time which most solemnly the Lord will have set a-part for his Worship that so He who is both Lord of us and of our time may shew what share he has reserved as a Tribute due to himself who hath liberally vouchsafed on us the rest which time is not to be understood exclusively as if he would have only that spent in worship there being no exclusive determination of exercise of worship or duration of them in Scripture that is to say that they shall be so long and so often and no longer nor oftner but that he will precisely have this time as an acknowledgment from us even as when he gave Adam the use of all the Trees in the Garden he reserved one so when he giveth Six days to us he keepeth a Seventh for himself This Command is placed in a manner betwixt the two Tables because it is a transition as it were from the one to the other and containeth in it duties of immediate Service to God and of Charity towards men and so in some sort serveth to reconcile if we may speak so the two Tables and to knit them together that so their harmony may be the more clearly seen It is also more largely and fully set down for plurality and variety of expressions and words than any other in either of the Tables yet hath it notwithstanding been in all times in a special manner assaulted and set upon and endeavours used to overturn it Satan ayming somtimes to darken the meaning of it somtimes to loose from the strict tye of observing it and that not only by old Sabbatarians Anti-sabbatarians and corrupt School-men but even by those whom God hath made Orthodox in the main And especially by a Generation in these days who having a hatred at all Ordinances and at all the Commands of the Decalogue yet do especially vent it against this Command because in it is contained a main foundation of Godliness As it is wonderfully great presumption for men to assault and set upon God's Authority even where he hath strengthned himself as it were most by more full explication and more large and particular pressing of duty and forbidding of the contrary sin as he hath done in this Command more than in any of all the rest So it will be necessary before we can speak to the practical part of piety comprehended in it concerning the sanctification of the Christian Sabbath or Lord's day either in the negative or positive part of it to speak doctrinally for clearing of the precept to these three 1. Whether this Command be moral and do oblige us in its Letter as other Commands do 2. What is the particular morality of it and the literal meaning of the words 3. How our

first Gen. 2. beginneth ● with the very first seventh after the Creation then it is spoken of Exod. 16. before the Law was given then Ezod 20. it is contained expresly in the Law and that by a particular and special Command in the first Table thereof and is often after repeated Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones which preference can be for no other reason but because of its perpetuity yea it is made a rule or pattern by which the extraordinary Sabbaths or Feasts in their sanctification are to be regulate again it is repeated Deut. 5. with the rest of the Commands and in the Historical part of Scripture as Nehemiah 9.13 it is also mentioned in the Psalms the 92. Psal. being peculiarly intituled a Psalm or Song for the Sabbath day The Prophets again do not forget it see Isa. 56.58 Jer. 17. and Ezek 20.22 In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists Math. 24.20 Luk. 23.56 Act. 13.14 15 21. 20.7 in the Epistles as 1 Cor. 16. and in the Revel chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty 2. Consider how weightily seriously and pressingly the Scripture speaketh of it first it is spoken of Gen. 2. as backed with a reason 2. Through the Law the sanctification of it in particular is described 3. It is spoken of as a mercy and singular priviledge that God gave to his people Exod. 16.29 Neh. 9.14 Ezek. 20.12.4 Many promises containing many blessings are made to the conscientious and right keepers of it Isa. 56.58.5 The breach of it is severely threatned and plagued Numb 15. Neh. 13. Jer. 17. Ezek. 20.6 Many examples of the Godly their care in keeping it are set down see Nehem. 13. Luk. 23.56 Act. 20.7 Revel 1.10 7 The duties of it are particularly set down as Hearing Praying Reading delighting in God works of mercy c. 8. It is in the Old Testament claimed by God as his own day not ours My Holy day Isa. 58.13 and Nehem. 9.14 it is acknowledged knowledged by the People to be His whole they say Thine holy Sabbath which property is asserted of that Holy day as being Gods besides other dayes Rev. 1.10 And this is asserted also in this same Command where it is called the Sabbath of the Lord in opposition to or contradistinction from the other six dayes all which seemeth to speak out something more than Temporary in this Duty of setting a Seventh day apart for God for we speak not yet of the particular day 3. Look to it in all times and states of the Church and ye will find it remarkably Characterized with a special Observation As 1. In innocency it 's instituted set apart from others and blessed and Heb. 4. It is called the rest from the beginning of the World 2. Before the Law was given the Sanctification of it was intimated as necess ●ry 3. In the giving of the Law it is remembred and a Command given to us for remembring it 4. After the Law it is urged by the Prophets Isaiah and Jeremiah and kept by the Godly Psal. 92. 5. In the time or after the time of the Captivity the breach of it is reproved Ezek. 20. And its Observation restored by Godly Nehemiah Hitherto there is no difficulty the pinch will lye in this If the Scriptures speak of it as belonging to the days of the Gospel In which for making of it out 1. We have these hints Acts 20.7 1 Cor. 16.2 Where Christians going about the Moral Duties of the Sabbath is especially observed to be upon one day peculiarly 2. That Title of the direct appropriating of a Day to the Lord Rev. 1.10 Which places will fall in to be considered particularly when we come to the last question Besides these we may produce three places to prove a Sabbath as belonging to the New Testament though not the very Day used or observed for the Sabbath in the Old and this will be enough to make out the Assertion two of them are Prophesies the third of them is in the Gospel The first Prophesie is in the 66. Chap. of Esaiah v. 23. The second is in Ezekiel's Description of the New Temple Chap. 43.44 45 46 c. Where 1. It is clear that these places relate to the Dayes of the Gospel as none can deny but they do so eminently 2. It is clear that though they Prophesie of the Services of the Gospel under the names of Sacrifices c. proper to the Old-Testament-Administration and of the Sanctified and set-apart time of the Gospel under the Name of Sabbath which then was determined and whereto men were then bound by the fourth Command as they were to Sacrifices by the second yet these Prophesies infer not by vertue of the fourth Command the very same Day to be under the Gospel which was under the Law more than the same Services by vertue of the second which none will deny to be in force notwithstanding of the change of Services and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding of the change of the particular Day Yet Thirdly it is clear that from the mentioning of these Services this will follow that there should be set and fixed Ordinances and a way of Worship in the New-Testament as well as in the Old and that there should be a solemn chief set-time for the Sabbath which men ought to sanctifie and that they should no more admit any other times nor so set apart into a parity with it than they were to admit any Service or Worship not allowed by God or that was contrary to the second Command for if any thing be clear in them this is clear that they speak first of Services then of solemn times and Sabbaths and of the one after the other which must certainly infer that both external Services and a solemn chief time for them do belong to the New-Testament Hence it is that many Divines from that Prophesie of Ezekiel do draw conclusions for fundry things out of those places as 1. Concerning the necessity and continuance of a standing Ministry and though Ministers now be neither Priests nor Levites yet ● say they it followeth clearly that there will be a Mini ●try because such are spoken of there 2. Concerning the necessity of and a Warrant for Church Discipline and separating not only Doctrinally but Disciplinarily the Precious from the Vile and debarring of those who are Morally unclean from the Ordinances because these things say they are Typified in the substance by the Porters being set to keep the Doors and by the charge given to the Priests 3. Anent the continuance of a Church and of the Ordinances of Word Sacraments c. And the Congregating of Christians to attend these though there shall

and should have an Authority Domestick in it's Regulation For a Master of a Family may Authoritatively command the Members of the Family to Pray keep the Sabbath c. and may suitably Correct for the Neglect of those Duties whereas that other is by Christian Communion and Admonition only Ye will see this Family-Worship clear 1. By considering the Jews Eating of the Passover Where there was 1. Secret Worship no question a-part 2. There was Publick-Worship a Holy Convocation the First Day and the Last But 3. There was peculiarly a Family-Worship or if the Family was little two joyned together for Eating the Passover within the House wherein all the Members of that Family or of those two little Families that were Circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psal. 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psal. 122.1 and 2 Sam. 6. 4. his fellowship with all the Godly being a Companion to them that feared God Psal. 119. v. 63. Yet 5thly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some Religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt exercise because it is such an exercise as he performed only at home in his house whereas had it been Praying for them or any thing that other-wise he might have done a-part he needed not goe home to them for performing of it Yet 2 Sam. 6. ver 20. when the Publick Worship is done he goeth home to bless his House which manifestly sheweth a Peculiar Duty performed by him in his Family acording as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is First ● Publick Mourning of the Whole Land 2. Of several Families together Families shall mourn then 3. Families a-part 4. Their Wifes a-part and so every Particular Person in secret In which place it i ● clear 1. That there is a Worship of Families besides Publick and Secret VVorship 2. That that VVorship includeth the same Duties jointly performed by the Members of the Family which Persons in secret perform and so Family-VVorship will be a VVorshipping of God beside what is in Publick and Secret in a Dome ●tick and Family-Relation Joyntly Thirdly That this Command requireth such a Family-worship distinct from publick and secret and something to be performed in worshipping of Go ● amongst persons so related which is not required of others may thus be made out 1. The thing called for in this Command is certainly worship yea immediate worship it being a Command of the first Table and such a thing as the sanctifying of the Sabbath 2. This Command taketh in all Domestick-Relations Parents Children Sons and Daughters Masters and Servants Men or VVomen yea and Strangers that may be for the time or on that day sojourning there these are all constituent Members of a Family 3. The thing required of them is not simply rest from labour for 1. That is commanded for the Beasts lest men should be hindered from or interrupted in their holy rest by their waiting on them and none will say we hope that there is no more required as to Children or Servants than as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt san ●tifie that day to the Lord. 3. The same Duty is required of all alike in some respect thou Father and thou Son thou Master and thou Servant and if worship be called for from the Father and Master for the sanctifying of that day so it must be also from the Child and Servant 4. The manner of performing this Worship of sanctifying the Lords day in Holy duties is required not only to be in publick nor only in secret but by the Members of each Family joyntly and a part from other Families For 1. It cannot be understood to require worship only in publick together because 1. there may be in some cases no access to publick worship and yet the Command of sanctifying the Lords day lyeth still on and no doubt by Families 2. Waiting on publick worship is but one piece of sanctifying the Lords day and that but in a part of it therefore there must be some other thing included here 2. It cannot be understood of the Master of the Family his putting the Members of the Family separatly to seek and worship God and of his own going about Holy duties himself a-part For 1. Though that be worship yet is it not worship from persons in such a Relation or Family-worship more than if they were not in such a Relation or of such a Family and though it might be said that such and such persons sanctified the Sabbath yet could it not be said that the Family as such did it even as Families or persons seeking God in secret could not be exonered thereby as to their being in the Congregation nor their serving of God be so accepted as Congregational-service i ● they met not together when they might Just so it is here yea as it lyeth by this Command on a Congregation and a Minister to sanctifie the Lords day and to come together for that end so doth it lye on the Family and Master of it 2. By this Command there is more required than secret o ● solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more than solitary worship because the Lords saying thou without repeating Son Daughter c. had been sufficient to have laid it on all separately for themselves the enumeration therefore of the whole Members of a Family must import some other thing for the former is implyed in all Commands as Thou shalt not kill that is as far as in thee lyeth thou nor thy Son c. There must I say be somthing more understood by the peculiar enumeration pressed in this fourth Command I say 2. Even a peculiar worship because it 's something laid on by this Command which is holden within Gates or doors and neither goeth to the Congregation nor to the persons of other Families at least ordinarily but reacheth the Members of such a Family who are within such a Mans Gates or Doors therefore it must be a distinct Family-worship mainly performed by that Family together 3. The thing required here is not only worship simply but worship as from a Member of such a Family therefore it is not solitary worship for seeking of God and moral duties

in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so ●ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or ● Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst ●eathenish Families certainly where Husband Wife Children and servants are Christians and Professors of the same true Religion there is some other thing required of them than where only the Husband the Wife the child or the servant is so but if they were scattered and became parts or Members of diverse Families among Heathens they would be obliged to seek God a-part therefore no less but much more is joynt-seeking of God required of them when they are united together as Members of one Family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his Family than when he is withdrawn from them But a Master at a distance may Command all in his Family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The Duties that are to be performed on this day will require this such as Instructing one another Exhorting Admonishing Comforting strengthning one another and talking to or conferring with one another of the word D ●ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt concurring together in that work and therefore it concludeth strongly that Family-worship at least on the Lords day is commanded here and if Families be called to worship God joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of Families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other Family worshipping him in the World So Joshua resolveth Chap. 24.15 I a ●d my House will serve the Lord and Sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one Family then ought that worship to be joynt according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as Family-worship and that it is Commanded we shall consider in the next place how the Scriptures do otherwayes hold it out 1. Then consider that where the Scriptures speak of eminently Godly-men they speak of them as making conscience of this and take notice of their honouring of God in their Families as a special part of their eminency So Abraham Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 101. are noted It must then be a commanded and commendable Duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7.84 were said to be Dedicated when they were set a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi ●es brought out for that end which Dedication no doubt had a Religious use Will any think that they began with Prayer or Praise as David did and left off such Exercises afterward see also 2 Sam. 6.20 where mention is

they will be both found to be a Seventh day and a day of rest and therefore to be remembred and to be sanctified this would resolve into the same thing on the matter yet we conceive it safest to assert that in this command God hath set apart a Seventh day to himself which is to be sanctified by us by our application of it to holy uses but doth not by it expresly directly and primarily bind to the Seventh day but secondarily and by consequence to wit as it was otherwayes before declared by him and so it bindeth now that same way to the sanctifying of the First day of the week as being now revealed by God just as in the former instances or examples we touched upon That a Seventh day whatever it be which is chosen of God and not the Seventh day in order is to be sanctified by vertue of this command as injoyning that as the substance and matter of it may be made out by these Arguments Arg. 1. That which is the substance of this command is moral and bindeth perpetually as we have formerly proved for if its substance be not moral then it self is not so either but that a Seventh day should be sanctified hath been maintained in the Church by the Apostles in their retaining the First day of the week while the Seventh hath been laid by and never used therefore it was not the Seventh but a Seventh day which was primarily commanded in this command so that no particular day is instituted here more then any positive service is prescribed in the second command yet the observation of what was prescribed or should be prescribed was included Even so it is here in reference to that day and as we may inferr that the second command injoyned not such and such ordinances primarily because they are abolished and that such as were negative or prohibited as not making of Images are moral because they are continued and Images are to be rejected just so may we conclude that a Sev ●nth day here was primarily commanded and is moral because it it is continued and that the Seventh was not so commanded because it is rejected and laid aside This Argument especially made out in the designation of the Lords day will prove this for if that Seventh day was the substance of this command then either it is to be continued as moral which were against the current of the New Testament wherein as Christ hath set forth different ordinances so a different chief solemn time for worship or we must say that this fourth command belongeth not to us at all the contrary whereof we have made out It must then follow that it was not the Seventh day but a Seventh day which this command respecteth which therefore belongeth to us as it did to the Jews as well as any other command and particularly the second command doth Arg. 2. If God hath put a difference some way betwixt the Sabbath commanded here and the day of his own rest the Seventh day then it would seem it 's not that day which it commanded But he hath put a difference first in the mandatory part Remember what not the Seventh day but the Sabbath day or day of rest 2. In the blessing it is not said he blessed the Seventh day but the Sabbath therefore is that difference so palpable as being specially intended whereas if the scope of the comm ●nd were only the Seventh day it had been much more clear to have set it down otherwayes and no other probable reason of the difference can be given Arg. 3. Either a Seventh day is commanded primarily and then the Seventh but secondarily and consequentially or the Seventh was commanded the Jews primarily and one of Seven but consequentially for both were commanded to them and the first to wit the Seventh as being in use before But it cannot be said that the Seventh day was primarily commanded and one of Seven consequentially only because the general is first commanded and then the particular as when God required Tithes of Increase and Cattle by the command of Tithes he first required the proportion and then what particular proportion as to order he himself should carve out to them and so consequently came in the tenth Beast which passed under the rod by a particular command Levit. 27.32 33. because there God determined but if that tenth had not been set down the general command had but determined upon the tenth of Cattle as of Sheaves or bolls of Corn even so it is as to the day the command requireth one of Seven primarily but that it is this Seventh followeth from another determination Arg. 4. If the moral grounds and reasons which press this command do most directly respect a Seventh day and not the Seventh then it 's not the Seventh day but a Seventh day which is primarily commanded in it for the reasons bear out especially what is moral in it and principally intended but the moral reasons pressing it plead more strongly and directly for a Seventh day and but indirectly for the Seventh day as it was then instituted Ergo c. That the reasons do directly press a Seventh day and in a manner stick closely to it may thus be made out 1. ●f the reasons equally press on us the First day and the observation of it supposing it now to be observed according to Divine warrant then they do not primarily press the Seventh but the reasons equally press on us the First day Ergo c. the major is clear for the same thing cannot press two different dayes primarily nor equally that the reasons concern us as well as them upon the supposition aforesaid may thus appear 1. They are universal and do not belong to that people more then any other for the concession of Six dayes is to all and Gods example of resting concerneth all 2. If the breaking of that command be equally sinful to us with them and strike against the equity of the command and Gods example in us as well as in them then these reasons concern us also and us as well as them Now that they do so and agredge the sin of prophaning our Lords day as they did the sin of prophaning their Sabbath we must either grant or we must deny that they concern us at all Beside the weight of a challenge from the conscience by vertue of them will put a tender heart out of question of it seeing God giveth us Six dayes to our selves as he did to them and his example proposed to us ought to be respected by us as well as by them and the same general equity is in both 3. If the reasons be a sufficient ground of allowance to us for Six working dayes together even the last Six of the week as they were to them for the first Six then they determine not the Seventh day to be the day of rest primarily but a Seventh following these Six of labour but they do allow us warrantably to work

be a day whereas it is not so proper to say morning with the evening as evening now added to its morning compleateth the first day and evening now being past as the morning before God did put a period by and with the evening to the First day it being the evening that compleateth the day and divideth it from the following day and not the morning as one would say the afternoon with the forenoon maketh a compleat day and the afternoon or evening is first named because 1. the day is not compleat without it seeing it compleateth it 2. because the day cannot be extended beyond it now the first day is closed because the evening of it is come Arg. 2. What time of the day God began his rest we must begin ours but he began his in the morning of the Seventh day the Artificial night having intervened betwixt that and the Sixth which is clear for 1. Gods resting this day is more then his resting in the other nights of the Six dayes it being granted by all that he made nothing in the night 2. There had not otherwise been any intermission betwixt his labour and his rest which is yet supposed by distinguishing the dayes Again if by vertue of the command of a day to be sanctified we should begin the night or the evening before then these two or three absurdities would follow 1. Then we would confound the preparation by the word remember and the day together 2. Then we Christians might also by vertue of the concession of Six dayes for work begin to work the night before Monday as the Jews on this supposition might have begun their work the night before Sunday 3. Then we were almost no sooner to begin the sanctifying of the day then to break it off for rest and when its sanctification is closed as soon to fall to our ordinary Callings Arg. ● If by this command a whole Natural day is to be employed for duties of Worship as another day is employed in our ordinary Callings then is it to begin in the morning the antecedent will not be denied the consequent is thus made good if men account all the labour of their working time from one nights rest to another to belong to one day then must they begin in the morning or else they must account vvhat they vvork after the first evening to belong to another day but that vvay of reckoning vvas never heard of the tvvelth hour belonging to that same day vvith the first hour Again if by this command a vvhole Artificial day together that is our vvaking and vvorking time betvvixt tvvo nights ●e to be employed for Gods vvorship then its beginning must be in the morning for if the latter or follovving evening belong to this Natural day before sleeping time come on then the even before cannot belong to it for it cannot have both but by this command a vvhole vvaking day or an Artificial day is to be sanctified together and the even after it before vvaking time end as vvell as the morning Therefore it must begin in the morning and not on the evening before Further if by vertue of the concession of Six vvorking dayes vve m ●y not vvork the evening after then the day beginneth in the morning for the vveek day follovving must begin as the Sabbath did but the former is true Ergo c. These things vvill make out the minor 1. It can hardly be thought consistent vvith this command to vvork immediately when it groweth dark before folks rest 2. It 's said Luke 23. v. 56. and 24. v. 1. of the women that stayed from the grave till the first day of the week that they rested according to the commandement on the Sabbath day and early in the morning came to the Sepulchre 3. Because Christ accounteth a whole Natural day that which lasteth till men cannot work 4. Gods working dayes to say so were such he made not any thing in the evening before the First day 5. The ordinary phrase To morrow is the holy Sabbath Exod. 16.23 c. sheweth that the day present will last till to morrow come and to morrow is ever by an intervening night So if on the forbidden day men may not work till to morrow then that evening belongeth to it by this command and if on the Sixth day the Seventh be not come till to morrow that is after the night intervene then it doth not begin at even but so it is in these places and phrases Yet again it 's clear that in all the examples of ordinary Sabbaths keeping and sanctifying in Scripture they began in the morning For instance it is said Exod. 16.27 Some of the people went out to gather on the Seventh day no doubt in the morning for they knew well there was none of it to be found any day after the Suns waxing hot they might have dressed of it the night before and not been quarrelled with they being forbidden gathering of the Sabbath the proofs of the former Argument give light to this also There are yet two Arguments to be added which do especially belong to us Christians for clearing the beginning of our Lords day to be in the morning the first is taken from Christs Resurrection thus That day and that time of the day ought to be our Sabbath and the beginning of it when the Lord began to rest after finishing the work of Redemption and arose but that was the First day in the week in the morning Ergo c. This bindeth us strongly who take that day on which he arose to be our Christian Sabbath The second is taken from the History of Christs Passion and Resurrection together wherein these things to this purpose are observable 1. That he was laid in the Grave on Frydayes night being the preparation to the great Sabbath which followed 2. That the Women who rested and came not to the grave till Sunday Morning to use our known names are said to rest according to the Commandement as if coming sooner had not been resting according to it 3. That his lying in the Grave must be accounted to be some time before the Fryday ended otherwaies he could not have been three dayes in the Grave and therefore a part of Frydays night is reckoned to the first day then the whole Sabbath or Saturday is the second and lastly a part of the night to wit from twelve a clock at night belonging to the First day or Sunday standeth for the third and so he arose that morning while it was yet dark at which time or thereabouts the Women came to the Grave as soon as they could for the Sabbath and therefore their Sabbath Seventh day ended then and the first day Sabbath began We now come to the third general question concerning the change to wit the change of the Seventh day into the First day of the Week where first we shall sum up what is moral in this command and then secondly by some Propositions clear

from this command If supposing still a change by the morality of this command the Seventh can be changed into no day but the first day of the week then is the change into the first day of divine institution for so that must necessarily be which is by vertue of a command but by this command no other day can be admitted for each week is divided in six working days and these together to us and one of rest and that to God now by changing it to the First God getteth one and we six and that together but if the day were the second third fourth c. it would not be so for the six working days would be interrupted which is contrary to that morality of the Command whereby our days are distinguished from his that ours for one week being fully by we may with the greater freedom give God his The third way we take to prove the change of the day to be by divine Institution is this ● If by the practise of the Apostles who were guided and inspired by the Spirit in things belonging to their Office infallible this day was observed as different from other days then there is a divine institution of and warrant for this day but by the practise of the Apos ●les this day is celebrated as different from and preferred to other days or as divine therefore it 's of divine Institution If the divine practise and example of the Apostles in things moral and common to all do not either suppose a divine antecedent institution or infer a subsequent then their practise and example which in these things is infallible and unerring will have no more force then the example of others which were absurd their examples being especially pressed on us and if in any thing their example be divine it must be in this so particularly and so well circumstantiated and where their meeting is not recorded to have been on any other second third c. day certainly their practise must be not only more then nothing but very significant and indeed in positive worship the Lord hath been pleased to be more sparing to say so and to leave us more to gather from Examples then in negatives as in the positive part of swearing admitting of Church members in government baptism and admission to the Supper yet none can say that there is no Scripture-institution in these where there may be such grounds or examples 4. The divine Institution of the chang may be argued from the title thus if that which is called the Lords be his by divine institution and separation from other things not so called then this first day must be his by divine institution and separation from other days but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three ways 1. By looking to what is called the Lords generally in the Old Testament as his house his Altar his Priests his Tithes c. are they not still his because by him separate for distinct uses in his worship 2. By looking more particularly how the Seventh day was called his day or the Sabbath his is not this the reason because it was appointed by him for his worship beside other days And can can any reason agree better to this 3. By looking how any thing is called the Lords in the New Testament there is no other or better phrase or designation to try by then that 1 Cor. 11.20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as this First day called the Lords day is opposed to our dayes or common days and that is called the Lords Supper because instituted by him for such and such spiritual ends and uses And therefore there can be no better ground gotten for shewing why this is called the Lords day beside others th ●n by comparing it with other Scriptures and if in other things that phrase import a divine institution why not in this I do not mean that this is an institution or that it will prove that there must be a clear and express institution shewn but I mean this that it will inferr there is one and that it is divine seeing God is to choose and not we We might here again produce the four Witnesses already attested for the morality of this fourth Command to wit 1. the general practise of primitive Christians 2. their general opinion and judgment 3. mens consciences 4. the dispensations of God which will also all clearly depone in this about the change of the day Propos. 6. Although we know not the peremptory and precise time when this day was instituted and the very first day sanctified nor whether it was immediately by Christ or mediately from him by the Apostles instituted which is of no great concernment to the main of its institution yet we think it most probable that our Lord did from the very day of his Resurrection either himself institute it while as Acts i. v. 3. he taught them what concerned the Kingdom of God or did inspire his Apostles to observe it from that time forth Because 1. If it was not then instituted the Church had for some time wanted a Sabbath the Seventh-day-Sabbath being expired by the Resurrection 2. The reason moving the change and preferring the First day before others as in a nearer capacity of sanctification for that end was from that time forth 3. The Apostles practise of meeting and Christs keeping with them hath been from the first change even on the first two first dayes of the week John 20.19 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to precede which maketh i ● appear to be very ancient And so we resume and close these six propositions 1. The day may be changed from the last to the first 2. It 's meet it should be so and there is good reason for it 3. It can only be to the First 4. It 's so changed actually 5. It 's change is not by Human but by Divine institution 6. It s institution seemeth to be from the rise of the Gospel Church and the very day of Christs Resurrection Hence vve infer 1. Good vvarrant even Gods vvarrant for imploying the Seventh day to our selves seeing God seeketh but one day in Seven and novv has chosen and claimeth the First 2. Gods vvarrant for sanctifying the First-day-Sabbath or the Lords day as his institution 3. That the Lords day is to be sanctified by us Christians and that by vertue of this command as the Seventh day vvas by the Jevvs on its grounds We come novv to speak of the sanctification of this day vvhich is the main thing and for vvhich all the rest is intended vve shall first consider the precept and then 2. the reasons vvhereby it is inforced The precept is sanctifie it or keep it holy sanctifying of it is twice mentioned in this command 1. In the end it 's said God

till the morrow but not till the day following and therefore they behoved to dress it also yea Jesus Christ went himself to a Feast on the Sabbath Luke 14. that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably which he would not have done had it been unlawful to dress any meat on the Sabbath yet his carriage was such at that Feast most remarkably that it would be followed as a pattern by such as may be invited by others to eat with them and shall be disposed to go on the Sabbath And if this were the design of the inviters and invited mens eating together on that day would not readily prejudice the sanctification of it as very often it doth Such is ●lying on the Lords day from a destroying enemy and in other warranted cases Matth. 24. defending our selves against unjust violence c. 6. Works of comliness tending to honest or decent walking as putting on of clothes honestly making the house clean from any uncleanness that may fall in it throughout the Sabbath c. By all which Believers have allowance 1. for piety 2. for charitie 3. for what is needful for their beasts 4. what is needful and convenient or comly for themselves and more is not necessary In these the Lord hath not streightned them neither hath he pinched and pinned them up to absolute necessitie but hath left them to walk by Christian prudence yet so as they may not exceed for the Disciples possibly might have endured that hunger and not pluck't the ears of Corn or beasts may live a day without water and not be much the worse or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing yea a man may live on little or nothing for one day but the Lord hath thought good not to streighten them so as to make his day and worship a weariness and burden unto them seeing he hath made the Sabbath for man to be refreshing to him and not man for the Sabbath nor will he have their Consciences to be festered with inextricable scruples He leaveth it to men on other dayes how much to eat and drink by a Christian prudence yet allovveth them not to exceed even on these so here there is some latitude left to conscientious reason to vvalk by for some may do something at one time and not at another yea one man may take more pains in upholding his body then is called for from another vvho is stronger so that it 's impossible to set particular rules vvhich vvill agree to all but men vvould look 1 to their end 2. to their need 3. to vvhat may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former libertie vvhich the Lord hath condescended to leave men at 1. That men vvould see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh or could not foresee before it came 2. Men vvould see that that necessitie be not brought on by themselves If the thing might have been done at another time that necessity vvill not excuse though if the sin be taken vvith and repented of and Christ fled unto for the pardon of it vve may go about the doing that lavvfully vvhich sinfully vve have necessitated our selves unto as suppose one had got vvarning to slie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet vvhen necessity cometh he may still do it but not vvith a good conscience till he first acknovvledge the former fault of his neglect 3. It vvould be adverted if that thing may be done as vvell another time or may not vvithout prejudice that is considerable be delayed till the next day Thus taking or giving of physick on the Lords day making ordinary civil visits beginning voyages c. vvill not sustein and bear vveight before God vvhen folk do them that day to have their ovvn vvork day free and so put by the proper duties of the Lords day for some things that may be done the day or daies follovving Thus rest is commanded Exod. 34.21 even in sovving time and harvest because the necessitie is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them aftervvard 4. Men would take heed that they have not a tickling complacencie that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24.20 pray that your flight be not on the Sabbath day because it would be heavy to Gods people to slie on that day though it was lawful 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without irregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessitie to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physitian should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a sutable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to trust them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all

frame in performing of them now as then For 1. If the command be moral then is there no change in moral duties for it is the same command to us that it was to them save in ceremonial things 2. If the same things were allowed to them which are allowed to us and if no more be allowed to be done by us then was allowed to be done by them on the Sabbath then the observation in it's strictness is equal but the first is true for works of piety mercy and necessity are allowed to us and so were they to them as by Christs reasoning against them as being here superstitious may appear yea 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees who in these disputes aimed not to shew that more was lawful by his coming then was before but to shew what then was lawful though they ignorantly or wilfully misunderstood the command for even then God allowed mercy rather then sacrifice c. which places most clearly vvarrant us in our practise 4. The Service we have now is as spiritual and without all doubt the promise of the spirit for keeping up in holy duties as large as formerly and therefore our improving of it should be no less Before vve proceed there are some Scriptures which seem to thwart vvith and to be cross to this to vvhich vve vvould speak a little for clearing of them as namely Exod 16.23 29. and Exod. 35.3 vvhere it vvould seem that going out of the place dressing of meat and kindling of fire vvere forbidden vvhich are allowed to us To vvhich vve say 1. That vve speak of the meaning of this fourth command if any more vvas forbidden them by peculiar judicial Laws that contradicteth not our assertion these may be abrogated vvhile this command standeth But 2. We conceive that as to these things gathering of sticks kindling of fire dressing meat c. no more is allowed unto us then unto them that is all unnecessary labour in and about these is unlawful to us now and all necessary labour in and about them vvas allowed unto and lawful for them as may be gathered from Christs practice and his reasoning with the Jews and from the allowance vvhich vvas to their Beasts In the third place then vve say that these Scriptures cannot be literally and universally understood for it cannot be thought that they vvent not out of the place kindled no fire dressed no meat in any case yea the allowance for their necessity and Christs going in and partaking vvhen invited on the Sabbath day Luke 14. It 's like to somewhat that was prepared that day vvith his defending of his Disciples practise in plucking ears of Corn and rubbing them as it is Luke 6.1 vvhich vvas a sort of preparing and dressing of that meat insinuate the contrary neither c ●n any thing be gathered from that place Exod. 16.23 against dressing of meat simply but rather the contrary for the Manna that remained over what vvas dressed on the sixth day vvas to be laid up till the Seventh day or the Sabbath but not till the day after the Sabbath and vvill it not suppose that they behooved then to dress it on the Sabbath as on other days by boyling at least for as to grinding of it at Mills or otherways there vvas no necessity for that on the Sabbath ou ● of some extraordinary Case or else they had needless by la ●●●o up and so behoved to have fires to dress it vvith And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile vvorks or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for or can be win at on the Sabbath then a Believer is called unto on other days he being called to endeavour to be perfectly holy every day I Answ Although he be called to be perfectly holy yet not in the holiness of immediate Worship throughout every day He is to be perfectly holy on other days according to the duties and imployments of these dayes but on the Lords day he is called to be holy according to the imployments of that day and its duties The Lords people of old were indeed called to perfect Holiness all the week over but singularly to sanctifie the Sabbath as a part of their universal Holiness 2. Though all the parts of every day should be spent holily yet some parts more especially as what parts are spent in Prayer Reading the Scripture c. and somewhat more is required of these who are called to it on a Fasting day then on other days even so on the Sabbath 3. There is a difference betwixt a person living holily in the general and a person who is holy in sanctifying the Lords day though a man should be holy every day yet is he not to sanctifie every day which is required on this day whereof we shall now speak This days sanctification then we conceive to consist in these 1. That there is more abstractedness not only from sinful things but even from lawful temporal things required on that day then on other days a spiritual frame of heart separating and setting apart a man from ordinary thoughts Hence we may say that as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth unclean as well as common so a common or every day-frame of Spirit will be found unclean for the Sabbath there must therefore be another frame of heart different from an ilk a day-frame and suited to that day 2. This day is to be sanctifyed in respect of the Exercises 〈◊〉 beyond other days and that necessarily whereas on some other days we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other days in their plowing and other works but there their Holiness is to be in immediate worship to God in some thing relating to that alway such as praying reading hearing conferring meditating c. 3. The sanctification of this day lyeth in this that it must be wholly sanctified but parts of other days are ordinarily used in religious Service but this whole day is to be used so a man should be this whole day throughout as in the time of praying on other days 4. Duties would be multiplyed that day more secret and private Prayer Reading c. and more publick Worship even as there were double Sacrifices that day under the Law though there were Sacrifices all days 5. There would be in the duties of this day more intenseness of Spirit and a further degree of Spiritual affections then in these duties of other days because this day is purposely set apart for that end and by continuance in Duties we may attain to more of a spiritual frame and because not only the Exercises of worship praying reading and hearing c. call to Holiness on this day as

somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world ● being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this bl ●ssed remedy and out gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with insisting with special petitions relating to the day with all the seriousness we may win it 3. We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning or busking of folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in your words that they be spiritually edifying and sutable watch over your eyes that carnal or worldly looks steal you not away nor distemper your hearts but especially over your hearts that they wear not out of a spiritual frame 8. When ye come to the place of publick worship if it be a while a beginning be still watchful and the nearer ye come to it the more watchful for temptations will be very ready to divert or discompose there would be a frequent intermixture of ejaculatory prayers in reference to every thing requisite for attaining and intertaining this composedness 9. When publick worship beginneth study to be as Cornelius was Acts 10. present to joyn in prayer and praise to hear what God will say to receive it to l ●y it up in your hearts to be sutably affected with it and to resolve through grace to practice it for blessed are they only who hear the word and do it and this would be with delight aiming aright at the end of the Ordinances whatever they be whereof we spoke somewhat on the second Commandement 10. When the publick worship is as to its first diet closed let not your minds turn carnal but depart reverently from it chearing your selves in God fixing the convictions exhortations directions instructions c. in your mind as ye have met with them and be ruminating rather on these then beginning to gaze or discourse with others on subjects that are not spiritual and to edification 11. As soon as ye can win go in secret and seek to have these things fastned and riveted betwixt God and you and let that be your first work and let the little time that interveneth betwixt the diets of publick worship till you return be spent sutable to the day and the end of the duties thereof 12. When all the publick vvo ●ship is ended then ye would do according to the preceding tenth Direction ye would withal retire a while in secret and reflect on your carriage in publick and also see what good may be gotten of the d ●y and if there be any misses neglects or failings observed as if there be a diligent search there will no doubt be then be humbled seek pardon through Christ and resolve through grace to help these afterward consider what was said and like the noble Boreans Acts 17. put it to the tryal for your confirmation by your considering and examining the Scriptures cited or spoken of and endeavour yet more to have your hearts affected in secret with them 13. Then call your Families and come together after secret seeking of God and 1. be inquiring of one another what is remembred that all being put together ye may be helpful by your memories one to another 2. ye would do this not as if it were enough to tell over the vvords but that the Doctrines and their Uses may be fixed and ye affected vvith them Therefore 3. ye vvould do this vvith other duties of reading singing and spiritual conference as the occasion of it shall offer vvith prayer to God before and after being thus exercised till ye go again in secret to close the day as ye began 14. Duties of Charity vvould be done contributions made liberally according to our ability and relief sent to others as vve knovv their need vvhich also vvould be inquired after 15. Indeavour to have the heart in a right frame to close the day vvith reflecting on our carriage throughout it fearing to lye dovvn vvith guilt unpardoned and vvithout some special fruit of the duties of the day haste not to go to rest sooner that night then on other nights on design that you may be sooner at vvork the next day vvhich smelleth strong of vvearying of the Sabbath and of longing to have it at an end of vvhich the Lord complained of old Amos 8.5 study to lye dovvn vvith thoughts as you arose leavi ●g your selves in his arms vvith respect to the eternal Sabbath that is coming 3. When the Sabbath is past and the next day cometh cast not by all thoughts of it instantly but begin your vvork as having just novv ended the Sabbath fearing to let the relish of it vvear avvay and indeavouring in your carriage through the Week to retain the stamp and impression of it especially bevvare to go

to your Callings vvith a Sabbath dayes gu ●ltiness on you O indeavour by all means to have that removed and all the Week through have one eye to the Sabbath past and another to the Sabbath coming having still that sounding in your ears remember the Sabbath or the Lords day to keep it holy dieting your souls as it vvere all along the Week for a course of communion vvith God in the duties of the next Sabbath It vvill be novv easie to knovv vvhen this command is transgressed vvhich vvas the sixth vvay proposed of considering the sanctification of the Sabbath to vvit oppositively or negatively which is done 1. by committing any thing contrary to the rest or sanctification of it 2. by omitting any of the things which are required for the right sanctifying of it 3. by an unsutable frame of heart as to the due manner of performing any of these duties required We will find the weight of this command yet more fully by considering its reasons how it 's explicated and pressed This is done 1. by laying down the equity and extent of it v. 9.10 2. by pressing it from God's example As to the first v. 9. Six dayes shalt thou labour and do all thy work These words may be looked on 1. As an obliging concession which is indeed very liberal as if the Lord had said all dayes are mine yet I have given thee Six to do all thy work and labour that thou hast to do therefore give me the Seventh It is but a small retribution for Six to return a Seventh 2. As a restriction thou shalt do whatever work thou hast to do within the Six dayes but none of it on the Seventh 3. As a command whereby God distributeth our time and commandeth Six for our work and the Seventh for his And thus these words forbid idleness and command lawful diligence in these Six dayes which we conceive here to be implyed 1. Because God is not carving out what time we may be idle in but what time we should imploy in our own lawful works as well as in his for it cannot be thought that he giveth us Six to be idle on It must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves or what more immediately concerneth God so the scope of this command being to proportion our time betwixt these two what is allowed for either of them must imply an improving of it for that very end 2. The opposition also will confirm this These Six dayes are to be applyed to our work as the Seventh is to be applyed to Gods which is more then a permission and if the negative part be imperative in it thou shalt not work then the positive Six dayes shalt thou work may well be understood so also 3. Gods example will press it for we are to follow it not only in resting on the Seventh but also in working in the Six dayes as he did 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh for so a man putteth by his business and has the more freedom for the rest on the Seventh whereas idleness often sinfully necessitateth to the breach of it and to a desire that it may be gone Amos 8.5 And thus idleness is reproved here and diligence commanded under one consideration to wit as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh Even as they are also included in the eighth Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindreth him from works of Charity and sutable diligence in the works of his lawful Calling readily preventeth the one and capacitateth for the other So is it here for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations And this agreeth well both with the words and scope of this command And 5. according to the holy and wise oeconomy of Gods goodness our labour may be commanded to make his rest to be to us the more relishing and refreshing The tenth Verse containeth three things for explication 1. The Lords claim of the Seventh day as having reserved that to himself it 's his it 's to him and by him and for him separated from other dayes 2. A consequent flowing from this Therefore that day is not to be imployed to any of our own works no not the least No manner of work no word no thought nor deed of any such sort under whatsoever pretext beside the excepted cases 3. It 's extension as to all relations so to all ranks Parent and Child Master and Servant c. yea It 's thou for thy self and for all thou hast the oversight and charge of Sons Servants Strangers yea and Beasts not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting Jonah 3. yet this sheweth what ought to be the Masters care it being for his use that Beasts are put to work God injoyneth all ●ayes of abstaining from every thing that is a mans own work on the Sabbath and will have him solemn in it In a word All within thy gates looketh not only to Masters and all in their families or within their doors but to Magistrates and Governours and all within their Jurisdiction Gates being the place of Judgment and used in Scripture to shew the extent as well as seat of power that they should see to their sanctifying of this day and the failing of any under them is their sin when they endeavour not to prevent and amend it And thus Nehemiah understood this command Neh. 13. when he put forth his power not only in contending with the native Nobles but even against Strangers for restraining them from violating this day Hence we gather 1 That idleness is a sin and that they will hardly give God his due on the Seventh day who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week and indeed this is often seen that such are lazie and careless and idle on that day passing it over even as they do other dayes without any difference at all except it be that they come to Church 2. We gather that humane whether Ecclesiastick or Civil appointment of ordinary fixed days for worship throughout the whole day beside the Sabbath will not agree with this command allowing men six for labour It 's true God might Soveraignly limit men but where he hath given liberty if it were but by concession who can restrain Concerning dayes therefore we lay down these four 1. That there can be no solemn setting apart of any day to any creature thus Saints dayes are unlawful for the Sabbath or day of rest is to the Lord and

to none other it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work And although men should keep the day and alter the worship yet this is a taking of that which was once abused and never enjoyned for to apply it to God and wanteth not offence even as the retaining of other things in worship which have been abused and are not necessary is offensive 2. No man can institute any day even to the true God as a part of worship so as to bind consciences to it or to equal it with this day That is a part of Gods royal prerogative and a thing peculiar to him to sanctifie and bless a day 3. Even those dayes which are pretended to be set apart to and for God and yet not as a part of worship cannot be imposed in a constant and ordinary way as Anniversary dayes and feasts are because by an ordinary rule God hath given to man Six dayes for work except in extraordinary cases he shall please to call for some part of them again 4. Yet extraordinarily upon occasions of Humiliation or of Joy and Thanksgiving dayes for that time may be set apart for God without wronging this concession even as in extraordinary times we may work and not rest on the Sabbath day though ordinarily we may not This proportioning of time therefore is for the ordinary rule but yet admitteth of the exception of extraordinary cases 3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God and that especially in reference to the sanctifying of this day and that there is a special communion in worshipping of God amongst the several relations of a Family 4. We gather that Magistrates and all who have power over others ought to see to the restraining of Vice and to the performing of outward duties particularly such as relate to the sanctification of the Sabbath as well as to abstain from and to do such and such things themselves in their own persons in and by these over whom they have power and that it 's no less scandalous and sinful for a Magistrate not to see that sin be crushed that the Sabbath be sanctified and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge then if he committed such sins himself then if he discountenanced the Ordinances and brake the Sabbath himself or suffered his own family or himself to be without the worship of God Why because these are within his gates and he is to account for them He is to rule for God and their good which is mainly spiritual he is to be a terrour to evil doers as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power vvhich God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other ways in vvhich respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three way ● pressed also 1. By Gods example who during the sp ●ce of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world vvere then made and finished Whence by the way vve may gather that not only all Creatures vvere made Angels even these that since turned Devils c. but that they vvere made within the Six days of Creation vvhen Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days vvould be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day vvhich is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shall not prejudg them in their weeks work but that their labour shall be therefore blessed so that they shall miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they vvere as vvell provided as vvhen they laboured Lev. 25.20 21 22 And it 's like that if vve vvill compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Is. 56. and Psal. 92.3 That God vvill abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days vvherein he is also sought as there is this day a double worship both in respect of the Duty and of the day vvhereon it 's done so there shall be a double blessing beyond what is on other days in vvhich respect even prayers in and towards the Temple while it stood by divine appoin ●m ●nt as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence vve may see an usual connexion betwixt Vniversal thriving in Religion Grace and Piety and suit ●ble obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore he hallowed it or sanctified it that is per modum destinandi or by vvay of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or

end wherefore God did it to vvit that there might thereby be an excitement left to men to imitate God and that man might not only have Gods command but his example also to bind this duty on him If it be asked here vvhy God vvill have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribute being reserved to himself 2. Because man having but a finite understanding beside the now corruption of it cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once o ● at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live vvith him and that he ought to care in his own affairs along the week and order things so as the Sabbath may be duly sanct ●fied vvhen it shall come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to vvalk and converse with God and to be in his worship this i ● his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and worldly things It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the vvorld ordinarily think and judge We see now how great and grievous a sin it is to break this command and vvith vvhat care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c. it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed vvith more reasons and vvith more full and particular explication Because 1. All the commands hang some vvay on this and obedience is ordinarily given to them vvith the same readiness as this day is employed in Gods Service 2. It keepeth life as it vvere in all the rest and vvhen men are could in this so are they in all the rest 3. This tryeth men in their love to God best If indeed his company and service be more delighted in then the World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity vvhen God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command ●in against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that vve often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath-breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties a ●d so at length sit quite up 6. No sin hath more sharp challenges for it and more sad Judgments avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20.21 24. not only in temporal things v. 23. but with spiritual plagues to which they are given up v. 25.26 You know that a man was stoned for gathering of sticks on the Sabbath Numb 15. see also Exod. 16.28 and Ezek. 22.8 where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despising of his holy things O is it possible that a man can be well that breaketh the Sabbath or to vvhom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the br ●aches of the comm ●nds of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comp ●ring breaches of the commands of the two Tables vve vvould compare sins of a like nature together that is sins of presumption vvith sins of presumption and sins of infirmity vvith sins of infirmity vve say that a presumptuous sin against the fourth Command if it vvere but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it s ●riketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of infirmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively dareth God as it were and striketh immediately against him and so is an additional high aggravation of it beside vvhat it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the

and to flitter and fly at random And ye assix moreover to your heads I know not what enormities of hair sewed and woven now this way now that way if you be not ashamed of the enormities be ashamed at le ●●t of the defilement least ye be found to adorn and cloath a holy and Christian head with the spoil and pill ●ge of the hair of an others head that is a filthy person or it may be of a notorious offender and condemned to Hell What would he have said of some Women among us who being displeased not only with their own but with all colours of hair that God hath made to grow on the heads of reasonable Creatures abominably aff ●ct to affix to their fore-heads the hair of Beasts High extravagancies of this age almost in all ranks of persons and never at a greater hight then since God began to contend with us and to call us to lay aside our ornaments that He might know what to do unto us many alass take more time in these days to busk and dress and to look in a glass for that end in one week than they do in a year yea it may be in many years to look into this glass of the Law of the Lord to discover the many spots and blemishes wherewith their Souls are pitifully deformed or into such Treatises as this whereby the dust of misapprehensions of the meaning of the Law is wiped off and it made easily and at first view to give a just representation of what manner of persons we are To drinking drunk and healthing or drinking and pledging healths prohibited and much condemned in the Ancient Church particularly by Basil and Augustine on this very ground that they were the invention of the Devil and the observations or reliques of Infidels and Pagans To ripling and four-hoursing a consciense-wasting and Soul-weakning practise though with too many and with not a few from whom better things might be expected but little stuck at To Carding and Dyeing which Dice-playing hath been condemned by many Fathers by several Councils by some Imperial statutes by almost all Protestant and by many Popish Divines yea some Councils have appointed dice-players to be excommunicated To singing and playing of light and wanton Songs and to lascivious Dancing much also cry ●d out against and condemned by Councils Fathers and many Divines and at great length most vehomently by the Waldenses and Albigences who account it no great singe of a Womans honesty that she is a skilful and great Dancer the remark likewise that the writer of Magica de spectris lib. 1. hist 287. pag. 285. hath of this prophane promiscuous dancing which the wantons of this age so much practise praise and pride themselves in is very remarkable that there was hardly any meeting betwixt the Devil and Witches wherein there was not Dancing such complacency hath that unclean Spirit in this Exercise And to bring Spectators of prophane Interludes and Stage-Plays which as the eminenly learned and Pious Doctor Usher late Archbishop of Armagh affirmeth offend against many branches of the 7th Command together in the abuse of Apparel Tongue Eyes Countenance Gestures and almost all parts of the Body therefore saith the great man they that go to see such sights and hear such words what would he have said of the Penners or Composers of such Plays and of Actors in them whom the ancient Church appointed to be excommunicated and on several of both which remarkable judgments have lighted whereof one may speak for many affirmed by Ludovicus vives in his notes one Augustine de civit dei lib. 12 cap. 25. from persons of good credit that a certain man who having in a Stage-Play in one of the Cities of Brabant acted the Devils part and going home dancing to his house and in that Habit accompaning with his Wife and saying he would beget a Devil on her had a Child brought forth to him that Danced so soon as ever it was born being shaped as men use to paint the Devil of builders and doters of houses for them called by the Fathers and Doctors of the Church the Devils Temples Chappels Shops and Schools as the Plays are called by them the Devils Spectacles Lectures Sacrifices Recreations c. and the Players the Devils chiefest Factors of such as have them in their own dwelling-houses as some now have which they give away in a manner to be Synagogues to the Devil to keep his Conventicles in and of such as contribute whither to the Actors for their incouragement to follow that leud way of living or for liberty to look on which Augustine Vincentius and others call a hainous sin and an offering or Sacrificing to the Devil the first inventer of them shew their neglect of Christian duty and carelesness in sinning whereas they willingly commit themselves to the snare of the Devil which hath been often sadly exemplified particularly in these two Christian women spoken of by Tertullian in his Book de spectaculis cap. 26. to the truth of which he saith God is witness The one whereof was at her returning Home from a Stage-Play immediately possessed with a Devil who being by Exercism Expostulaed with How he durst thus Assult and enter into a Believing Woman Answered boldly That he had done it most justly For said he in meo eam inveni I found her in my own Temple or in my own Ground or in my own Dominion or Jurisdiction and as if he had said About my own Work and Business The other who the same Night after hearing a Tragaedian had a Linning-Sheet presented to her in her Sleep The Actor in the Play being also named with a sharp obraiding of her for ' this deed of hers and lived not above five days after And in Alipius a dear Friend and Convert of Augustines who as that Father Narrats in the 6. Book of His Confession cap. 8. being importuned one day by some of his Friends and Fellow Students meet him on the way to go along with them to see a Sword-Play earnestly at first withstood them and being at last drawn a long with them he resolved to be absent while he was present and to shut his Eyes all the while he was there and accordingly did when he took his place But when a great Shout was made occasioned by some Accident in the Play he opened his Eyes Yet with a Resolution to contemn the sight whatever it should be but forth-with he was smitten with a grievous VVound in his Soul and was not now the same man that he came thither But a true Companion of them that brought him he beheld he shouted he grew out-ragious and brought away Madness with him whereby he was excited to return thither again drawing others along with him and even out-stripping these by whom he was first drawn away Yet after this length of Profannity he was mercifully recovered but not till along time after Persons that are once mislead by Stage-Plays

the exercise of the duties enjoyned negatives again oblige both semper ad semper th ●t is always and in all differences of time For instance in the third Commandment the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer r ●ading and hearing c. So in the fourth Commandment we are r ●quired to sanctifie the Sabbath by waiting on Ordinances c. This makes these still duties so as to pray hear c. are still d ●ties but we are not to be and should not be always exercised in these duties for we must abound in other duti ●s also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor fear Again the negative part is not to prophane the Lords Name in his Ordinances this may not be done at any time The reason of th ● difference is this bec ●use in affi ●mative ● we are not always tyed to the a ●●s of Duties and Graces but to the Disposition and H ●bit Habits are a Spiritual Quality a Vis or Pow ●r fitting and enabling for bringing forth these acts and for the bringing them forth in the due time and season when they shall be called for but in sinful things we are prohibited not only the habits but the acts also the one is always and ever a sin but the other is not always called for as duty If any desire Rules to know when a duty is called for as for instance when we are to pray hear c. it is hardly possible to be particular in this yet we may try it by these Generals 1 Any affirmative Precept binds to present practice when the duty r ●quired tends to God ● glory unto which every thing should be done as 1 Cor. ●0 31 and when the omission of the duty may disho ●our hir ● 2 When it tends to others edification and omitting will some way stumbl ● and offend 3 When some speci ●l Providences meet and concur to give opportunity for such a duty as for instance the giving of Alms when we h ●ve it and some indigent person offers whose necessity calls for it Gal. ● 10 So when secrecy for prayer is offered and no other more ●ecessary duty at that time is called for which we are to watch unto C ●l ● 2 or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practice of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Prec ●pts 4 Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be obs ●rved as a Copy and Patern 5 When they have not such inconveniences with them as cross ●nd hinder other Moral duties of Edification love c. for if th ●y do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such duties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6 When without sin such a duty cannot be omitted and although there be not ●●y inward exercise of mind or frame of spirit suitable thereto yet the Conscience calls for it or there is some one special occasion or other that puts us to it 3 Observe that this Rule o ● Negatives tying ad s ●mper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is on the seventh day thou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4 Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7.1 1 Pet. 1.15 ●6 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1.5 This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them his its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of ●lthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5 The fifth Rule is that the Law is spiritual Rom. 7.14 and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and to others right habits as well as right affections and outward actions and therefore Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom 7. as a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirit and very inwards of the Heart affections and thoughts as well as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spiritual way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the

hear in their sleep yet they are bound not to Murder nor commit Adultery c. in their sleep and the more renewed and holy Christians are in their ordinary walk so are they in their dreams and even in this sanctified persons differ from unrenewed ones 6 The sixth Argument is this we suppose these grounds that prove involuntary lust in the first motions thereof and before they can come to consent to be sin will infer these motions in sleeping men of which we speak to be sinful also For 1. Though these motions of lust be involuntary and weaken not the deliberate use of Reason more than the other And 2. Though they be in the Regenerate wr ●stled against and not approved more than the other yet because these are not according to reason though not brought forth by it and not answerable to that simple purity and Angelick holiness which should be in man and it is hard to imagine the most passing motions of lust running never so swiftly through us not to leave behind them some dreg of defilement by reason of our corruption that sideth still in less or more with temptation which cannot be said of sins objected by the Tempter to our Lord and such lusts or motions of lust have still by the Orthodox according to Paul's Doctrine Rom. 7. been thought sinful upon the foresaid reasons and we see not but these same reasons will hold here Lastly we add that generally the Consciences of the Godly look on this kind of practices although committed in sleep with horrour and no reasoning or disputing will truly quiet them till they be humbled before ●od under them and yet they use not to be so troubled in other things that are meerly Ceremonial How doth Augustine complain of this yea confess and lament it Conf ●ss lib. 1 ● cap. 30. though elsewhere he accounts it no sin yet he crys out of it and that he thought it a mercy that he had not done what in sl ●ep he consented to act reperimus nos non fecisse d ●leamus t ●men quoquo m ●do in nobis factum fuisse It grieves him that it should be any way done in him and he agreeth it thus that he had not always rejected these as sometimes he had done And do not the Godly sometimes in their sl ●ep make opposition to th ●se motions and how often do they in prayer wrestle against this evil and that as I conceive from another apprehension of it than simply because of any punishment or a ●●liction that is in it for many things more af ●licting do not so affect them and yet even these know the reasons that are made use of against the sinfulness of it which maketh me think there is something directly against Conscience and Purity in these sinful actions or motions To conclude sure we are this Opinion is not unsuitable to the end of the Law and that absolute Purity and Angeli ●al Holiness God calleth for in it namely that not only when we are awake we are to be still with him but that our sleep should not break our Communion with him And certainly it is most safe for man to humble himself under the s ●ns ● of his sinf ●l nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that th ●r ●by he may the better press on himself the necessity of a Mediator for Righ ●eousness which are the great ends and uses of the Law We come now more particularly to the words which the Lord himself spoke concerning the number of these Commandments and general scope of them as hath been said there is no question but there be four things we would sp ●ak a little to for further clearing of the Text b ●fore we come to speak particularly to the first Commandment The first is whether these words I am the Lord thy God c. be a part of the first Commandment or a Preface to all the T ●n Ans. We think it is a ground laid down for pressing and drawing sorth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thou shalt have no other gods before me that is no other than Me what Me even Me the Lord thy God that brought thee out of the Land of Egypt So then there is a special relation betwixt this Commandment and the Preface as including the positive part of this negative Commandment and it doth especially clear these three things 1 What is the right object of worship it is Jehova Elohim the Lord that sheweth the Unity of the Divine Essence for so Jehovah being a word in the singular number is ordinarily look't on as pointing out this then Elohim which is a word in the plural number speaketh the plurality of Persons in the God-head so that the Lord commanding and requiring obedience here is one God and three Persons 2 It cleareth what is the right Channel in which our service should run it is in the Channel of the Covenant our obedience is to be directed not to God abstractly considered but to God as our God I am the Lord thy God saith he and thy God by Covenant so the expression is Deut 28.58 That thou mayst fear this glori ●us and fearful Name THE LORD THY GOD. This maketh our service and worship sweet and kindly and without this relation there can be no acceptable service performed by sinful man to God and that relation that by the Covenant of Works once stood betwixt them being broken it saith it must be made up again which only can be done in Christ and it saith also that this relation to God in him and obedience to the Law can consist well together 3 It cleareth what is the right and great motive of obedience to wit the benefit of Redemption love and thankfulness upon that account constraining to the performing of these duties that are commanded that they may be done willingly and in a chearful manner Secondly It may be asked why the second Commandment and the fourth Commandment have reasons pressing obedience annexed to them which none of the other hath at least expresly set down by the Lord Ans. This may be a reason because all the other Commandments are by the Law of Nature determined in mens Consciences and the sins against them are by Natures Light seen to be evil but the substance of these two to wit what way he will be worshipped in externals and on what day as the solemn time of worship being determined by Gods positive Law they are not so impressed on mens Consciences as the duties required in the other Commandments are therefore the Lord addeth reasons to ●ach of these to perswade to the obedience of them as to the second I am a jealou ● God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the

living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookt upon as the dainty men in the World abounding alas in our days being according to Satans Maxim ready to give skin for skin and all they have for their life and aiming at no more Job 2.4 Thus Satan thought to have found out Job when his riches were quite gone thus he tempted the Lord Christ to provide Bread in an anxious way and thus fear of want captivateth many 3 The third great Idol which is comprehensive some way of all is a mans Life his Honour Credit Reputation Good Name and Applause in the World his own Will Opinion Tenets Judgments whereof men are most tenacious and will not quit sometimes as the Proverb is an inch of their will for a span of their thrift Thus men are said to live to themselves 2 Cor. 5.15 in opposition to living unto God when self-respect swayeth the ● to be lovers of themselves 2 Tim. 3. v. 2 4. and lovers of their pleasures more than God and self-willed Tit. 1.7 2 Pet. 2.10 Ah who are free of this The fourth is Men of Parts c. who have done or may do some considerable good or evil to one or have something in them eminent beyond others These oft-times in regard of the fear love or trust men place in them are made great Idols The fifth is Lawful Contentments as Houses Wives Children unto which men are often too much addicted and with which they are often too much taken up even sometimes with that which is in it s ●lf very little and so they prove their Idols A sixth is Self-righteousness mens prayers their repentance blameless walking c. these may get and often get more of their confidence and weight of their Eternal Peace than they should So the Jews laid the great stress and weight of their Salvation upon this Idol Rom. 10.3 The seventh may be outward Ordinanc ●s in purity external forms and profession of Religion when men rest upon these and press not after the Power as the Jews who cryed up the Temple of the Lord the Covenant b ●twixt him and them and their external relation to him I ●r 7.4 c. The eighth is any gift of God which he hath bestowed on men such as Beauty Strength Wit Learning when men who have them lay too much weight on them or think too much of them yea Grace it self the sense of God's love and inward peace may be put in Christ's room and more sought for sometimes than Christ himself Now when these are rested on delighted in and he slighted or when they are missed and he not delighted in then they are Idols Ninthly Ease quietness and a mans own contentment is oft-times a great Idol and it is so when a man is so addicted to his case as he cannot abide to be troubled Thus was it with that man Luke 12.19 Soul take thee rest His E ●se was his Idol and he rested on it and made it the end of all his buildings and laying up of goods but his riches were his Idol as he grounded his expectation of rest upon that which he possessed So many idle men who frame their life so as they may not be troubled though they be no ways profitable but spend what they have making this the drift of all they do that they may have an easie life when this overswayeth them as their last end though otherwise if they were not wedded to their ease might be more profitable and often with abstaining from and neglecting of many necessary duties that they may eschew trouble it is a prevailing Idol A tenth is wandering fancies and Chimera's the mind pleasing it self with them and delighting to entertain them and pursuing them from a design to find satisfaction in them even in such things as never had nor it may be can have a being except in their own imagination and fancy such are called by S ●lomon Eccles. 6.9 The wanderings of the desire ● opposed to the sight of the eyes which others delight in as when men spend their wits and inventions on penning Romances Love-passions Stage-plays Comedies Masks Balls c. or which is more subtil yet much practised when the minds of men frame imaginary and fictitious revenge delight eminency c. to themselves The means and second causes Physitians Armies Ministers Stars and Natural Causes by which God useth to work by some called Nature are oft-times so trusted and leaned to as they are made mens Idols nay by many in these days Judiciary Astrology Palmestry c. are much studied and doted on and the Scriptures antiquated and laid aside in a great measure Next if it be asked what Idols are most subtil Ans. 1. An Idol is then most subtil when it lurketh in the heart and seateth it self principally in mens mind aim and inward contentment and they inwardly ascribe too much to such a thing and yet it may be in their external practise there is not much to discover this 2 Then are Idols most subtil when they lye in such things to which some what of fear love delight c. is allowable as in lawful things which may in some measure be lawfully loved feared and sought for 3 When they are in negatives as in Omissions Ease c. then they are more subtil than when they lye in something men positively seek after or in the Commission of something forbidden 4 When they pass under a lawful name as when Pride goeth under the name of Honesty Anxiety under the name of Lawful Care c. then they are hardly discovered 6 When sticking to one Idol the man rejecteth all others as he conceiveth out of r ●spect to God as may be instanced in the cases of a Monastick life regular obedience some singular opinion so much stuck to and laid weight on by many 6 When it is in means that have been used or are allowed by God for attaining such an end as it is hard to keep bounds in this case so it is hard to discover the Idolatry of the heart in it In all which it is to be advertised that Idolatry in these things consisteth mostly in the inordinateness of the heart and affections to them and that it lyeth not so much in our actions about them as in the manner of our acting and the circumstances accompanying us and our actions anxiety estimation excessive care love c. For clearing the difference betwixt this idolatrous love fear service and true love fear c. take these Rules 1 When our love to Creatures drowneth our love to God and maketh us to cast off duties we owe to him as in Demas 2. When in part it marreth us in the performance of duties to God as in Eli. 3. When it so taketh us up in our practise throughout the day that we give not necessary time to the Worship of God in praying reading hearing c. 4. When it indisposeth for these

of the breach thereof and therefore ye should consider that it is broken 1. In Doctrine or doctrinally 2. In practice 3. In both when the Doctrines vented and published against truth have external practices following on them as that doctrine of Image-worship hath which we have spoken to already and is the gross breach of this Command and the Lord instanceth it as being the greatest because where this is all sorts of Idolatry are for it supposeth Idolatry against the first Command and that some esteem and weight is laid upon that Creature we worship beyond what is its due as if there were in it some divinity or ability to help whereby it is thought worthy of such honour whereupon followeth that external worship which is given to it upon that account and so because Saints are thought able to hear and help men pray to them and because the Cross is thought holy men worship it c. and as this Idolatry is manifold among the Papists so it is palpable when Prayer is made to Saints Reliques Bread the Cross Images c. Now that we may further explain this consider that this Command is three ways broken doctrinally all which have a great influence upon mens breaking of it in their practice or the Service and Worship of God is three ways wronged by the doctrines of men 1. When some thing is added to his Service which he hath not commanded and this is superstition and will-worship largely so taken Of this kind are 1. The 5 Popish Sacraments added to those two the Lord appointed 2. Other and more Mediators than the One Mediator Christ. 3. More meritorious causes of Pardon and Justification than the blood and merits of Christ. 4. More Officers in his house than he hath appointed such as Bishops Cardinals c. 5. More Ceremonies in worship as Salt Spittle and Cream added in Baptism to VVater and Kneeling c. to the Lords Supper 6. More Holy-days then God hath instituted 7. Other things to be acknowledged for the Word of God than the Scripture as Traditions Apocrypha c. and many such things whereof for the most part Popery is made up 2ly It is broken when his Ordinances are diminished and any thing which he hath commanded is taken away from them as is clear from Deut. 4.2 Ye shall not add unto the Word which I command you neither shall ye diminish ought there from and thus they break this Command by taking away the Cup from Laicks as they call them in the Lords Supper and the use of the Bible from the People in their own Language also it is broken by taking away Baptism from Infants and Discipline or Excommunication from the Church and by taking away the Sabbath day and publick singing of Psalms or such like not to speak of that Blasphemous and some-way Pagan-Her ●sie of Qunquerisme over-turning most if not all the Ordinances of God destructive to all true Religion and Christianity and introducing at least having a native tendency to introduce old Paganism and Barbarity 3dly This Command is broken by corrupting of Gods worship as when the Word is mis-interpreted and mis-applyed Prayers are used in a strange Tongue the Word is mixed with Errours and the Church both left without Discipline and abused in civil things which tendeth to the corrupting of Gods Service unqualified-men put into the Ministry and kept in i ● when Sacraments are rested on and worshipped even as the Brazen Serpent was abused and the Temple though appointed by God at first for good ends was afterward rested on and Idolized Again this Command is practically broken four ways First by gross prophanity and neglect of the practice of known duties of worship this way are guilty all prophane Contemners of Sacraments Word Discipline c. All Neglecters of them when they may have them and all these that set not themselves to go rightly about them in secret in Families or in Publick and wh ●re many opportunities of Gospel Ordinances are this sin is the more frequent and so all Atheists that contemne Religion and these that would only serve God with a good heart and intention as they pretend without any outward worship are condemned here and also those who for fear or advantage give not testimony to the Truth and Ordinances of Christ when such a testimony is called for 2. Men sin against this Command when they practise will-worship and superstition in servin ● God by duties he never required ●● whether ● It be Will-worship in respect of the Service it self as when that is gone about as duty which is not in it s ●lf lawful as when such and such Pilgrimages and Penances are appointed by men to be done as Service to God Or 2. When worship or Service under the Gospel is astricted to such a place as if it were Holier to pray in one place than in another and that therefore God did hear Prayer there more willingly and easily than in another place Or 3. In respect of bodily posture as if there were more Religion in one posture than in another as in receiving the Lords-Supper Kneeling or Praying in such and such a posture except in so far as it is decent and otherwise rightly regulate by ●ules of Prudence and Natures light 4. When it is without a Divine Warrant tyed to such a time only as Christmass commonly called Yool Easter Pasche c. which is an Observing of times that God hath not appointed 5. When it is tyed to such an occasion or accident as to Pray when the Clock striketh or when on ● Neeseth which Plinius marked of Tiberius who was no Religious man yet could not abide one who lifted not his Hat when he Neesed and said not God bless and he observeth it among these things he can give no reason for the Prayer is good but the timing of it so and astricting it to that thing is superstitious so your lightwakes and Diriges as ye call them are upon this account to be condemned either as superstitious or as prophane or at the best as the reliques and causes or occasions of both For 1. Once in times of Popish darkness they were so used or rather abused 2. Why are your Visits stinted to such a time more than another It profiteth not the defunct and it hurteth the person you come unto a multitude not being ●it for comforting or instructing and yet it cannot be called a meer civil visit being trusted with such an occasion but certainly it suteth not nor is it a Christian carriage toward the Dead and after the Burial of the Dead to spend time together in such a way as is commonly used Beside it is superstitious when a thing without reason is astricted to such a time or occasion as giving and receiving of gifts on New-years-day too too common amongst Christians though a Heathenish custome which day as Gratian observes was dedicated to their Devil-god Janus He asserts likewise that such Christians as in his

as other sins which pleasure or profit may push men on to there is ordinarily here none of these but either simple Atheisme or prophane custom that maketh it so much the worse that it is customary The second reason why the Lord thus threatneth and punisheth that sin is that he may thereby vindicate his own holiness and imprint the awe and terribleness of this great and dreadful Name the Lord our God upon the hearts of all it being one of the greatest benefits bestowed or which can be bestowed upon men to wit the manifestation of the Name of God when it cometh to be abused being the abuse of the best thing and so the greatest abuse it is the more severely avenged and thus one way or other the Lord will have his Holiness and Greatness known amongst all his Creatures and therefore whosoever shall think little of his Blessed and Holy Name here and thereupon upon baffle and prophane it God shall make them think more of it hereafter when he riseth up to take Vengeance 3. He so threatneth and punisheth it because men take a liberty and latitude in it in formal Praying rash Swearing Jestings Writings Tenents Disputes Plays by Lots c. and therefore he putteth the greater stamp of his Indignation on it either to restrain them from that liberty or to make them smart for it and men also but very seldom severely punish it therefore He himself will If any should ask the cause why men do ordinarily take so little notice of this Command and so generally sin against it I-confess it may be at the first wondered at considering that it has such peremptory threatnings and is very often followed even here in this world and in the sight of men with shame and visible judgments and that there is ordinarily no profit nor credit nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it as are to other sins and that yet notwithstanding all this men should so frequently sin this way must be also as wonderful as it is abominable But we may conceive it to proceed from these Causes 1. Much Atheism and the little heart-esteem that there is of God and of his Majesty the little Faith that there is of his dreadful Justice and severe and peremptory execution of his threatnings little of these within maketh men careless to be watchful and what wonder if this break forth when in his heart the man sayeth There is no God then this followeth as is clear Isa. 37. in Sennacherib who when once he saith Who is the Lord then he treadeth on his Name 2. There is a natural pride and stout-heartedness in men against God flowing from the former whereby they set their mouth against God and think it is a piece of bravery not to stand in awe of him and as Goliah did to defie the living God and to contemn and trample upon all Religion and Holiness which appears sooner and more clearly in nothing than in stout words against the Lord Mal. 3.13 and in prophaning of his Name hence it is to be observed that where this sin raigneth there is either a height of desperate security and stupid senselesness or a devillish gallantry in contemning God and all Religion all Prayer and other spiritual exercises as not becoming pretty men or men of spirits as if forsooth topping with God and bidding a defiance to the Almighty were true knowledge and the grand proof of a brave and gallant spirit and of a pretty man O! what a dreadful length is this that men are come to say in effect Who is the Lord that I should reverence his Name 3. The Devil knowing well both these taketh occasion to stir men up to it and what by offering occasions of irritation to vent their passion and what by habituating them to it from custome and the example of others whereby keeping them off some other sins which others may be guilty of he is in God's righteous Judgment permitted to harden them in this 4. There may be also something in the nature of this sin because it doth not ordinarily wrong others externally or because it may be in a truth or in profession of duty or in worship or because it may be fallen into inadvertantly without fore-thought or deliberation therefore the Devil hath the greater advantage to drive men on to it if not by Swearing falsly yet prophanely and rashly if not by God yet by some Creature or if not so yet by formal and fruitless discharging of duties or by some other way and because ordinarily there is no such evil that sticketh thereby to others as to make them resent it nor no ill meant to themselves as they in their proud self-love do conceit therefore they are the less affraid of it before and the less challenged for it afterward Let us make some use of all this in a few words 1. Then see and gravely consider what sin this is what wrath it deserveth how far and how wide in its guilt it extendeth it self and what severe reckoning will be for it O then what is your hazard and what will be your sentence when this Judgment shall be set when the Judge cometh to pronounce it tell me who of you will be able to purge your selves of this guilt This Sentence may and will one day make many of you to tremble when the Lord will say Man thou tookest my Name in vain in such a Company at such a Play and Sport in such a Contest in such an Oath yea in such a Prayer c. Here is your Sentence I will not hold you guiltless but guilty for this cause This this is the truth of God if we believe his Word yea whether we believe it or not Let me therefore speak two words further to all of you Old and Young Godly and Prophane Rich and Poor c O take more notice of this sin and be more watchful against it think more of it and look more to every way it may be fallen into and by all mens study to prevent it fear to name the great and dreadful Name of our Lord the God irreverently tremble when ye hear it named and when ye read hear pray or do any duty as ye would eschew this Curse and Threatning and be found guiltless in the day of the Lord eschew this sin of taking his Name in vain For helps to this let me commend unto you 1. A serious endeavour to walk under the impression of God's Greatness and to have your heart filled with his awe if his fear be in the heart there will be ●●pressions of reverence to his Name in the mouth 2. Believe and be perswaded of the reality of this truth concerning the terribleness of the reckoning for this sin and the fearful Judgment that will certainly follow it 3. Use and mention his Name reverently in Prayer Hearing Conference c. For habituating our selves to formality in such duties maketh way ordinarily for more

of this 4. Also that he came not to destroy it which yet the Lord never did of Ceremoni ●ls but rather foretold the Abolition of them as he did of the seeking and worshiping of God in the Temple at Jerusalem c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisies corrupting Traditions he doth never weaken its former Obligation nor insinuate its weakness but sheweth the true meaning thereof which from the beginning made it not only consistent with the works of Piety and mercy but exceedingly helpful to both A Second place Confirming the whole Decalogue or rather Asserting it's Authority is in the Epistle of James Jam. 2.10 He that Offendeth in One is Guilty of All Why Because He is the same God and Law-giver And no Servant nor Angel who spake them All one as well as another of them And it being clear there that he speaketh of the Decalogue called the Royal Law there being no Law instanced in nor any other that can be of a like Authority in these Laws instanced but only it nor that could be pleaded for by James on such Grounds on such a time and it being also clear That he giveth to all those Laws which the Lord spake at that time alike Authority other-wise his reasoning would not be good if any one Law or Command could be instanced to him of the Ten which the Lord spake and was abrogated and not binding it necessarily followeth that this 4th Command being one of the Ten must be of equal authority with t he rest It may be noted also That James here doth not as neither doth our Lord nor any of his Apostles when they cite the Law give New Authority to the Laws he citeth but supposeth them to have it already and maketh use of them as Confirmations of the thing he pressed which could not be if their Authority depended on or flowed from the present Citation of them Thirdly we reason further thus Either there is some Moral Duty contained in this Command and laid on by it which is not in any of the former or there is but some Ceremonial thing in it reducable to one of them For the Perfection of this Law requireth that all things needful to the Worship of God should be summed in it and the Scope thereof which is Briefly to compend all requireth there should be nothing in it that 's needless superfluous or that might have been left out Now if the matter be Moral not contained in any former Command then is the Command it self Moral seeing a Moral Substance and Matter Denominateth the Command so Yea it must be Moral other-wise some-thing Morally necessary to Gods Service such as the Determination of its chief time should be omitted It may be assumed yet further It must be Moral be it what it will to eschew a Tautology in this short Compend of Duties and that of Moral Duties too Again If it be not Moral but contain some Ceremonial thing reducible to one of the three former Commands Then 1. It might have been put amongst other Ceremonials 2. Other Ceremonials might have been put in with it Or 3. A Reason given Why all are not Reducible to some Moral Command 4. If the matter of this be Reducible to another Command then can it not be accounted a Distinct Command neither ought it here to have been given as such but sub-joyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be shewn to what Command it 's Reducible as to the Substance of it if it be Ceremonial 6. A Reason would be given Why amongst Ten One and Only One is set down so far different from all the rest And if all these Absurdities follow the Denyal of it's Substance to be Moral then for eschewing of them we must conclude it to be Moral and so the Fourth Command is Moral Fourthly we reason thus If it be not Moral it must either be Judicial or Ceremonial for the Matter and Substance of it but it is not Judicial that is it belongeth not to External Policy and Civil Society principally and especially in that one Nation because no such Duties are Comprehended at least Primarily in any Command of the First Table but in the Second which teacheth Duties to others as this First doth ●o God Neither is it Ceremonial For All Ceremonies that are Typical have their Rise since the Fall and relate some way to Christ to-Come But this of sanctifying One Day of Seven had it's Rise in the State of Innocency and was enjoyned to Adam in Paradise before he fell and therefore cannot be called Ceremonial Properly more than the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they too should be one Flesh which the Apostle Ephes. 5. maketh use of Besides if it were Ceremonial in the Substance then were it Typical and Significant of some-thing to-come which is hard to shew Then also had it not been Lawful to have retained it for Ceremonials now in their use are not only Dead but Deadly But this Morality in Substance the same with the Command which we plead for was retained by the Apostles and Primitive Church to say no more There-fore it is not Ceremonial And so this Law must needs be Moral To say That the Command is partly Moral partly Ceremonial if we respect it's Substance will not hold For 1. There is no such other Law 2. That were to make Confusion betwixt Ceremonials and Morals which it seemeth the Lord himself hath aimed and resolved to keep clearly Distinct 3. What ever be Ceremonial That which was allowed and injoyned to Adam in Paradise and wherein we may agree with Him under the Gospel cannot be Ceremonial For neither of these States are Capable of Proper Ceremonies but both agree on a Seventh Day Therefore it is not Ceremonial The Third way we make out the Morality of this Command is By particular considering of it self and here we argue thus If it be not only put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it than they then it is certainly Moral that is perpetually Obligatory with the rest But so it is put and set down in the Decalogue and pressed even more than the rest of the Commands as on other Accounts so possibly in this because it 's Ground is Positive and Men need the more Words about it Just as in the Second Command Ergo c. Now that it is thus put and pressed apeareth these several wayes 1. It shareth of all Common Priviledges with the rest of the Command set down in the Decalogue that were all spoken yea Written by the Lord immediatly and l ●id up in the Ark. 2. It is proposed and set down in it's Form both Positively Remember the Sabbath to keep it Holy and Negatively in it thou shalt do no manner of Work c. Where-as all the other Commands are but

one of these wayes set down 3. It hath the Particularity in it that all the rest have to wit To be in the Singular Number Thou shalt c. To shew That it speaketh to every one in particular Yea though all the Commands concern all Ranks yet only here are Son Daughter Man-Servant Maid Servant and Stranger expresly mentioned as comprehended in it 4. There is a special Equity holden out here in the Proportioning of this time There are Six Dayes given us to Labour on and therefore it is all the Reason in the World that the Lord have the Seventh And if this Concession of God's of Six Dayes to work on be Moral For all the time is God's and we cannot for our use take any part of it but by His grant and there is no other Grant But this dividing and proportioning of Time betwixt him and us in which Division too he hath given us by far the large ●t Share to wit Six parts of Seven Then must the setting a part of a Seventh Day be Moral also And so the Command it self wherein both are comprehended viz. The Sixt given to us and the Seventh reserved for him they must needs stand and fall together For they Mutually put each other Thou shalt labour Six Dayes and Rest on the Seventh Thou shalt Rest on the Sabbath Day and Labour Six 5. This Day is claimed by the Lord as a thing wherein he hath a special Propriety It 's the Lords Day ●or though he did give Six yet he reserved a Seventh And can or dare any say That he discharged that or dispensed it away from Himself to any other If not it must be His still and cannot without Sacriledge be other wayes applyed Obedience to this Command is pressed by an exceeding Weighty Reason drawen from God's own Example which maketh it clearly Relative to it 's First Institution Gen. 2. Where it is said That He Rested after Six Dayes Work the Seventh Day viz. the whole Seventh Day and so should we which is the more effectual for proving the Morality of this Command Because 1. It 's a Reason that took place even in Innocency and so respecteth no Type or Ceremony 2. It is Universal belonging to all Men who are God's Creatures And therefore since the Reason is perpetual so must the Command be like-wise 7. This Command alone and beside all others is expresly pressed in the observation of it not only on Masters and Rulers for themseves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lord's day with them and by them as well as by themselves whereby the extent of this Command is clearly and earnestly holden forth in more express terms than in any other of all the Commands though this be implyed in them also 8. The observation of it is pressed and encouraged unto by a special blessing which He hath annexed to the time set a-part by himself He blessed it that is He made and still maketh it useful and refreshing as a special blessing to his people who keep his Ordinances seeking Him therein this day has a double portion and increase beside any other day for his Peoples Repose Edification Comfort finding of His Presence c. And to say now that this Solemn-time were not moral were to ●ob the Church of a great blessing seeing this day set a part by God for his Service hath the blessing beyond any other day commanded on it and in the experience of his People often hath it been found to be so 9. It is specially and singularly ushered in with a M ●mento or Remember which is not expressed in any other Command and Shall we think that where God saith Remember there is nothing to be taken notice of or shall we think that it saith not Remember now as well as then and if so Who can warrantably forget that which he biddeth remember which is not to keep the Seventh day but the Sabbath holy unto the Lord And may not all these Characters putt together in one Command so many not being to be found in all the other Commands if put together May not all these I say convince us that it is the Lord's purpose to have this Command standing obligatory in its substance to the end of the world Which is so pressed that if there be little help from Nature's light to determine the day or to press its observation it may be strongly born-in by the more clear and weighty reasons And so we come to the fourth way proposed for making out the morality of this Command which is by adducing some Arguments drawn from Scripture The first whereof is If the Law bind under the New-Testament not only in respect of its matter as its natural nor only as it is repeated in the New-Testament but also by vertue of the Authority enacting it then this Law of the fourth Command though not explicitly determined by nature and though it were not mentioned particularly in the New-Testament must be binding also for it hath that same Authority But the first is true and is acknowledged generally by Divines excepting a few and is clear by Christ and his Apostles their citing of it as supposing it to be binding Therefore the last must be true also 2. Arg. If this Command be founded on moral grounds then it self must be moral But the grounds on which it is founded are moral Ergo c. 1. It is moral that God should have a solemn and chief set-time 2. That he himself and none other should determine that time seeing no other could do it and bless it 3. These reasons-in the Command it self dividing time into six parts of it to us and a seventh part to God and God's resting after six days working with his making only seven days in the week and employing six of them to work c. these reasons I say are all moral and bin ●ing now as before 3. Arg. If all moral duties be contained in the ten Commands then this Command must needs be moral But the first is true Ergo c. This Command containeth a moral duty which is in none of the preceding Commands to wit the stinting and determining of the solemn and chief time to be set a part for God's worship to be one day of s ●ven It is true Time is commanded to be allowed to God's worship in those other Command ● wherein the duties of worship themselves are commanded for worship cannot be performed more than any other duty without some time but that the chief time should be so much and so often is only determined in this Command from which it appeareth 1. That an indefinit time of worship or for it is not the morality of this Command because this followeth necessarily as being supposed needful for the performance of every positive duty contained in the other Commands its morality therefore must be The determining of ●hat definit time 2. We may hence

see a reason why there is no new Command for this in the New-Testament because this standeth in the Law neither are Thou shalt not Swear Kill c. mentioned as new Commands more than this so ●hat had they not been mentioned in the New-Testament as some are not yet had they still obliged It is just so as to this and the reason why they are mentioned may be supposed to be because the main fault about them was defect and short coming but in this it was excess which our Lord also regulateth by holding forth the right observance of it and clearing what was wrong and so is supposed to confirm what he repealeth not 4. Arg. If it be not free for men to carve out God's solemn chief time of worship at their pleasure then is this Command moral for that liberty is restrained by this Command and no other But it is not free for them to choose what time they please or to carve it out This seemeth to be only questionable which is therefore thus confirmed If it be free to men to carve out what solemn and chief time is to be given to and set a part for God's worship then either it is free to them to choose no time at all or it is free for them to choose a longer or a shorter than this But neither of these can be said not the first as is clear not the second because it will not so quadrat ● with the end for if the time be shorter it incroacheth on God's due if it be longer it incroacheth on God's concession of six days to work in If it be shorter it incroacheth on God's due as is said and our souls good if longer it incroacheth on our temporal Calling and Can any restrain man when God giveth him liberty Again If it be free to men so to cut and carve at pleasure on the solemn and chief time for God's worship it s either free for all men together to agree on a day even one and the same or its free for each Country or each man to choose what day they please but neither of these are either possible or practicable to edification therefore must the day be determined to them and if so then sure by this Command And so it s still binding and cannot in that respect be altered without sin which was the thing to be proved 5. Arg. That there is a morality in a Seventh day we may argue from four famous and main Witnesses The 1. whereof is the general practise of all Christians I say nothing of Heathens Apostles and generally all in the Primitive times have ever thought that one day of seven is to be observed and have in less or more accordingly observed it 2. As the Pra ●tise of all so the Judgment and opinion which is often more sound than m ●ns practises of all doth confirm it Was there ever any Churches that did not in all their Catechisms and Canons take in this fourth Command with the rest do not all Writers who comment on the Decalogue comment on this Command and urge the sanctifying of the Lor ●● day from it 3. Take men ● Consciences for a third Witness and it will be found that for no sin do they more frequently and more sharply challenge then for Prophaning of the Lord's day The Conscience directly making use of this Command and of the M ●mento and other reasons in it for aggravating of that sin when yet it will say nothing for the Seventh day but this first-day of seven it presseth most exactly neither will any reason all ●aged against its morality quiet it and the more te ●der that Christians be the more will they find a pressure of Conscience for obedience to this Command and the more easily will they be convinced of and sadly challenged for the least breach of this Command 4. God's Dispensations of Blessings or Plagues especially in spiritual things bear witness to this Truth Doth not experience tell us that those who make mo ●t Conscience of keeping this Command are often yea ever the most thriving Christians as to universal holiness and tenderness and most near and intimate Communion with God and will not the unsutable sanctification of but one Sabbath or the interruption of their wonted seriousness therein give them a sore back-set and on the contrary doth it not appear that those who are gross and untender in this are often gross and untender in all manner of Conversation and are followed with spiritual plagues of hardness deadness and Hypocrisie at the best or else fall into gross outward acts of prophanity or into errours in judgment which are the bad and sad effects of prophaning this day on them who pr ●judg themselves of the bl ●ssing of it and if the blessing of this Law continue must not the Law it self be moral and perpetually binding the obedience whereof hath this blessing perpetually more or less annexed to it as the prophanation thereof hath usually Plagues at least spiritual There are some Objections that are moved against the morality of this Command I shall speak to three of them which are most insi ●●d on 1. Obj. This Law is not mentioned as being renewed or confirmed in the New-Testament Answ. 1. It 's Authority dependeth not on the mentioning of it so in the New-Testament the Law is God's Word and hath its Authority as well as the New-Testament 2. What if some other clearly mo ●al and binding Law had been omitted or not mentioned in the New-Testament as there seemeth to be no palpable and expre ●s Command again ●t Images though there be against will worship sure it is enough that it is not repealed in it so it is here as is said 3. Sundry other positive Laws are binding which are not mentioned in the New-Testament such as these For a man not to Marry his Sister or his Aunt c. 4. It will be ●ound on the matter to be confirmed when we shall see what warrant there is for the Lord's day which is one of seven and yet is clearly holden forth in the New-Testament But this Command as also that relating to Idolatry are so little mentioned because the I ●w ● after the Captivity were not so much in the defect of obedience to these Commands but were rather disposed to a superstitious excess which maketh Christ often rectifie that abuse of the fourth Command but never to annul it The third Command also anent Swearing might be said to be abrogated because it is not so positively asserted in the New Testament 2. Obj The Apostle Rom. 14.5 6. Gal. 4.10 Col. 2.16 seemeth to cast away difference of times especially of Sabbath-days which could not be if this Command were moral Answ. The Apostle cannot be understood simply to cast away the observation of all days as a bondage so to make all times alike For 1. That would contradict his own practise and the practise of the other Apostles for it is clear

see that these families where religious Worship is are generally more civil at least than other families where it is not and that the children and servants of such families readily profit most are most countenanced by Gods blessing and are in greatest capacity to get good of the publick Ordinances 6. The Lord loveth to have a distinction betwixt these that serve him and these that serve him not Now as to a family relation what difference is there betwixt a professing Christian fam ●ly where the joynt worship of God is not and a Heathenish family Heathens live and eat and work together and when no more is seen they look very like the one to the other Even as in a Nation where no publick Worship is though private persons privately seek God yet there seemeth to be no publick National difference betwixt that Nation and a Heathen Nation so in the former case a Family-difference will hardly be found if any should inquire of what sort of families these are Add that it will be hard to say that a man should take care of the outward Estate of his family and neglect the spiritual and keep Communion with his family in temporal things and none in spiritual Duties yea doubtless he should be much more in these as being both more necessary and more excellent Having first shewed that this fourth command holdeth forth a family Worship and having secondly confirmed it more largely from other scriptures and grounds of reason it followeth now according to the method proposed that we shew in the third place how particularly the Scripture describeth wherein it doth consist whereby it will further appear to be of God The Scripture describeth it four wayes 1. In general it is called in Abraham and Josua's Case keeping the way of the Lord serving the Lord very comprehensive expressions taking in much and here it 's sanctifying of the Sabbath that is performing of the duties which are to be discharged for the right sanctifying of that day we conceive it to be in short to do these things in a joynt family-way which a Servant of God may and ought to do alone that is to pray read sing Psalms c. or to do in a domestick way what Christians in providence cast together may do as to pray read further one anothers edification by repeating of Sermons spiritual conference instruction exhortation admonition c. for they have their tye of Christianity and this of a family-relation beside which doth not abrogate the former nor derogate from it but doth further corroborate and add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as 1. Here of sanctifying the Sabbath in all the duties of it adding more to our family-worship that day than other dayes as well as to our secret worship for the Sabbath was to have its double offering 2. Of praying Jer. 10. ult which is necessarily included in that mourning mentioned Zech. 12. a fruit of the poured out spirit of Grace and Supplications so 2 Sam. 6. Davids blessing his family is to be understood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head 3. Of Family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her Maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty 4. Of Instruction a most necessary duty to instruct and teach the family the knowledg of God the command goeth expresly on this Deut. 6.7 8 and 11.19 20. where we are commanded to talk of the Law within the house to teach it our Children diligently or as the word is to whet it on them by catechising and to write on the posts of our doors and on the walls of the house for what end I pray Sure for this very end that the house might have the means of knowledg in it and that the knowledg of Gods Law might be taught and learned in it and will any think that the walls should teach and the Master be silent Especially seeing it is for the families behoof that these things were written What if some in the Family could not read Which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as Worship to God come in here particularly praise as appeareth by the 30 Psal. intitled a Psalm or Song at the Dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not only provide for their children temporal things but that they also bring them up in the nurture and admonition of the Lord and 1 Tim. 3.4 and 12. both children and servants are put in together 4. The Scripture speaketh of ordering of families by a special Family-Discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical Discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for children and servants in ordering every thing aright that concerneth the promoting of Godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putt ●ng forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as children and servants may be kept in subjection it is very insutable and no wayes allowable that Masters should command in their own business and o ●ly intreat in the things of God 3. In exacting an accou ●t of Obedience and censuring Disobedience Job and

the change and its consistency with this command To the first then this command doth morally and perpetually oblige to these ● That there be a solemn time set apart and observed for Worship 2. That this should be one day of Seven 3. That it should be such a day the very day which God commandeth the Sabbath of his appointment whatever day it should be 4. That it be a whole natural day of twenty four hours yet having an Artificial day together undivided 5. That six and no more but six working dayes intervene and that these be together in a Week and therefore 6. That the Sabbath be a bounding day dividing one working Week from another if then six working days must be in one week and go together this will follow also that the Sabbath must be the first or last day of the Seven As for the Propositions clearing the change and consistency of it with this command the first shall be this The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it for all that is moral in it to wit a day and one day of Seven and a bounding Seventh day leaving six for work together remaining untouched by the change beside the Seventh day not having its Institution from this command expresly and directly but only accidentally the particular day whether the Jews Seventh day or the Christians First day of the week being supposed by the fourth Commandement as instituted or to be instituted elsewhere as is said and it 's first Institution Gen. 2. being only a positive and temporary Law may be therefore changed and yet the fourth Commandement keept intire we need not insist in further prosecution of this Proposition much being spoken to it on the matter already 2. Propos. Not only may the Seventh be altered from what it was under the Law to another Seventh day under the Gospel but it is meet and convenient from good reasons even in the Command that it should be so For 1. If these two ages before Christ and after him be looked on as diverse worlds and if the Redemption by Christ at his coming be accounted the making of the one as Gods Creation was of the other then it 's meet that when the world is renued by Redemption the Sabbath day should be changed for memory of that as well as it was instituted at first for the memory of the former there being the same reason for both But they are looked on as two distinct worlds and called so in the Plural number Heb. 11.2 and this last world distinguished from the former Heb. 2.5 and the redeeming of the one is looked upon as the making of the other therefore from that day forth the day of rest is to be such as may relate to both now the day being changed to the first it remembreth us of Gods rest at the Creation by distinguishing Six days from the Seventh and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former Arg. 2. If the new world be a work as much for the Glory of God and as comfortable to men vvhen it s begun and closed or finished by the vvork of Redemption as the making of the old World vvas then the day of rest of the new World is to be made to relate to that much more if the Redemption of the World be more for the Glory of God and for the comfort of men then by the ground on which the Seventh day was at first instituted it 's also again to be changed to vvit the memory of Gods great vvork but both the former are true Ergo or thus if the ground that made the Seventh to be chosen for the Sabbath in the old World be changed in the new and that ground agree better to another then to it then it is to be changed But the ground whereupon the old Seventh day vvas preferred is now changed and there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus if the perfecting of the vvork of Redemption and the rest of the Mediator after it be as much to be remembred as the vvork of Creation and Gods resting after it then the day is to be changed but so it is Ergo. Arg. 3. If by Christ in the new World all the Levitical Services be changed and the Ceremonial Worship of that day then it is meet that the day also should be changed 1. For shewing the expiration of that Worship and Law it being hard to keep that day and to distinguish it from the Jewish former Worship 2. To keep Christians more from Judaizing and to abstract them even from former Services of the Sabbath now abolished just as now no particular family hath the Priesthood as Levi had it before nor no particular Nation hath the Church confined in it as that of the Jews had though these vvere not typical properly yea it vvould be such a day as vvould point out the evanishing of former Ceremonies vvhich the in-bringing of the first day abundantly doth Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator and to be made some vvay relative to his Redemption past then it is meet for that end that the Sabbath day be changed so as it may be dependant on him as all other worship is that is moral-positive or positive moral and that cannot be done vvell if the former day be kept unchanged at least not so vvell as vvhen it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayers Praises Ministry c. now Sacraments as they ●eal are not ceremonial for the tree of life vvas instituted to be a seal of the Covenant of vvorks in the state of Innocency before the fall vvhile there vvere no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of Worship vvithout hazard of typifying a Saviour to come therefore he instituted new ones and that with relation to his work of Redemption considered as past Hence also his Prayer or Pattern is called the Lords Prayer and his Sacrament of the Supper is called the Lords Supper because instituted by him and relating to him in this Sence it is peculiarly said Heb. 2.5 That God put in subjection to him the vvorld to come different from vvhat vvas before and he is put as the Son in the Nevv Testament in the place of Moses vvho vvas the Lavv-giver and faithful Servant in the Old Heb. 3. upon this ground vve think that day is called Heb. 1.10 the Lords day to bring it in a dependance on Jesus Christ and to make it respect vvhat is past of the vvork of Redemption Arg. 5. If the day of solemn publick Worship be a piece of Gods Worship

other day can be substituted in place of the old Seventh day reserving intire the morality of this command therefore it must be this that is put in the place of that for this command requireth 1. one day of every Seven allowing Six of every Seven to work and that together Now if the day had gone beyond the Sabbath ensuing it had not been one day of Seven if it had been the second third or fourth day then the Six working dayes had not gone together But now the First being appointed for God next to the Seventh God hath his part or tribute called for and then came Six working dayes together unto us of that same Week and so still they run God hath One and we have Six of the same Week If it be here objected that this way the new World is begun with a Sabbath whereas the Sabbath closed and ended the Creation of the old World Answ. 1. Thus God hath no loss of what he required for this way no Week wanteth its Sabbath 2. It 's most sutable that the old World should end in a Sabbath and the new begin in a Sabbath that so the worship of the new which most distinctly discovereth the change might the more immediately and convincingly preach the change which could not so well have been done if working dayes of both had met together or a working day of the one and the Sabbath of the other 3. Though the old Sabbath was the Seventh in order from the Creation yet it was the First day after mans Creation God beginning as it were and entring him with that even so when men are brought into this new World or change God will begin it with gladness and joy to them Propos. 4. The day of solemn publick worship required to be observed by this command was really changed from the Seventh or last day to the First day of the Week according to the former grounds That it was really changed may be made out by these 1. That the Apostles and primitive Christians after Christs Resurrection and Ascension had their solemn day for meeting to worship God yet neither did they by themselves together in practise keep the Seventh nor by command appointed it to be kept nor gave it the title of the Lords day It 's true that often they kept it in a sort with the Jews as they did Pentecost for the opportunity of the multitude coming together on these dayes or to bury it with honour as they did practice for a time several of the Jewish Rites antiquated for their gaining and till they were fully informed of their abolition but in constituted Churches of the Gentiles we never read that they kept it but another day 2. The Apostles and primitive Christians kept and esteemed the First day for their solemn day beyond and above all dayes yea and it only as the Christian Sabbath For 1. on that day they used to meet ordinarily and that not occasionally but purposely and determinately as John 20. v. 19. and 26. which is clearly the First day 2. They are purposely together and not for fear for fear scattereth but while they are together they do for fear shut the doors being very probably led from the news of the Resurrection to be together and so again v. 26. they meet and Christ with them And though it may possibly be that on other dayes they met yet doubtless this holdeth forth something peculiar to this day and some Lesson to be taken from it That 1. Christs coming to them is especially trusted on that day and that while they are together 2. That when they met at any other time ' ere he came to them it 's never said they were or came together the second third or fourth day of the week but on the First and vvherefore doth the Holy Ghost record that day or their meeting on that day when he omitteth the naming of other days but that that day in its Exercises may be especially taken notice of and though other dayes had been much alike in Exercises to them yet the recording of this day so often and omitting the other intimateth a difference sure they are not alike in this so much for the 20 of John which is the first place of Scripture we make use of The second is Acts 2.1.2 Here they are said to be all with o ●● accord in one place when Pentecost came where it 's clear 1. That Pentecost was on the first day of the week for it was the fiftieth day after the Feast of unleavened bread Now according to the Jews account their Passover day was on the Sabbath called John 19.3 ● an high Sabbath in which Christ lay all the day in the grave as appeareth for that day is called their preparation for the Feast wherein Christ suffered which is our Fryday reckon now what will be the fiftieth day after or Pentecost and it will be found to be the First day of the week And it 's not only observable for their meeting but for God's sending the Spirit on them as a special blessing of that day and his countenancing of their worshipping him on it according to his promise 2. It is clear that they did meet together on this day 3. That this meeting together was not a daily or ordinary meeting together for John 21 we see they went to Fishing and no question sometimes they went asunder for v. 1. it 's marked as a thing not ordinary to every day that on that day they were altogether in one place 4. It was not a meeting in reference to the Pentecost feast for 1. They only are together distinct from the People 2. It 's not in the Temple but in some other house fit for their meeting together at publick Worship it must be therefore because that day was the time of their solemn meeting even their Christian Sabbath The third place is Acts 20.7 and upon the first day of the week when the Disciples came together to break bread Paul preached unto them c. where it is clear 1. That this meeting was for publick Worship as the breaking of Bread and Preaching intimateth 2. That there is some observableness in this Circumstance that it was on the first day of the week and that that day is mentioned rather then any of the former six dayes in which he had been there at Troas though it 's more than probable they had meetings and preaching on them also but this is the only and great difference that their meetings on these days were occasional and it may be but partial to speak so but the solemn chief sixt meeting of all was usually and ordinarily on the First day 3. This coming together on that day for these ends is spoken of as a thing that was not new nor occasional but as their customary constant known Practice they came together purposely to break bread and to wait on other Ordinances 4. It 's clear that by special applying of these Exercises to

that men at the close of the week should lay up by them as God had blessed them then to reserve it to the beginning of another week were not the First day more especially to be sanctifyed then the last and the last to be accounted but an ordinary working day The fitness then floweth from this that the first day of the week being the day of their solemn Communion with God and with one another and the day of their partaking most liberally of spiritual blessings from him that therefore they should be most readily warmed in their affections and be most liberal in their Communications to such as wanted especially if we consider the Jews to be parties for whom that Collection or Contribution was It 's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles Rom. 15.26 27. That the Gentiles were their Debtors in temporals because they had received spiritual things from them now this argument is most fresh and powerful when believers do on the First day of the week record Gods priviledging them with his Ordinances and giving them his day in place of the Ordinances and day ● which the Jews once had and yet deriving these unto them by the Jews I say this Argument will then be most fresh to incite to that duty in particular If any say that it was accidental that the first day was chosen or named rather then another because one behoved to be named and it was alike which But 1. I demand why is it universal If it were from one Church only it might possibly have been thought so but he doth call for this Duty on that day from more Churches 2. Why doth he not recommend it but command it as having more then an indifferency in the very day And 3. Can it be by guess or accident to speak so that so many priviledges are fallen on that day And that so many things are recorded of it and astricted to it by commands which is not done of and to any other days And if one place would not suffice to prove that the First day and not the Seventh day was preferred by the Apostles as the chief day of solemn publick worship yet all these things put together must prove a preference in that day or we must say that the Penmen of Holy Scripture have been very partial who have marked many things and recorded them concerning Gods Worship on that day and have never so much as once for solemn Service named what was done on the second third fourth fifth dayes we must either say that this is inadvertently done which were blasphemy considering by what Spirit they wrote or we must say it 's done to put a preference on that day and to shew that it 's especially to be taken notice of as the most solemn day for God's worship by Christians which is the thing to be confirmed for the day that 's claimed as the Lords kept for him and singularly marked to be priviledged beyond other days must be his day but this First day is such Ergo c. Propos. 5. This change of the day whereby the Seventh is laid aside and the first substituted in its room is of divine authority and institution and not by any meer human or Ecclesiastick Constitution I conceive there is indeed no mids here betwixt a divine Institution which hath Gods warrant and authority stamped on it and for Conscience sake is to be observed as being obligatory thereof and that immediately and human or Ecclesiastick Constitutions which may reach the external m ●n but in the matters of worship cannot bind the Conscience or impose them as necessary Now that this change is not by the last but by the first we prove these ways 1. Thus if it be not human or Ecclesiastick t ●●n it must be divine but it is not human or Ecclesiastick ergo it's divine That it is not human will appear 1. If it reach the Conscience and that immediately then it 's not human but divine but it doth so 2. If no man or Church on earth have power to alter Gods day now nay nor simply or at all then it 's not human or Ecclesiastick but first none can change it as we might clear from great absurdities that would follow 2. If any Church have this power let them shew it the Old Church had it not neither the new as is cleared in the first question 2. We proceed to evince this change to be by divine institution these four ways 1. From reasons flowing from Scripture or Consequences drawn from it 1. Thus where by genuine and native Consequences drawn from Scripture any thing is so imposed as it cannot without sin be altered or neglected there is a divine institution but in the change of the Seventh day-Sabbath to the First such Consequences may be drawn from Scripture as will upon supposition of the change a strict it to the First day so as that cannot be altered or neglected without sin Ergo it 's of divine institution The question can be only of the minor which is made out from what is said in the third Proposition thus If these very grounds which plead the conveniency of the change simply do plead the conveniency of that change to the First day then by clear and unforced Consequence the first day is chosen and cannot without sin be passed by altered or neglected except we say these reasons have no weight but these very grounds will be found to plead for and to be applicable to the First day of the week a lonely and therefore beside all other days in the new world it m ●y be called the day which God specially made as it is the day of Christs rest from the work of Redemption answerable to Gods rest a ●ter the Cre ●tion c. and therefore as being most conducible to that end the First day cannot be without sin past by neglected or altered 2. Thus if the very day of Christs rest in the new world be to be rested on and sanctified as the Sabbath then the First day is to be rested on and sanctified but by Analogy from the works of Creation we may see that the First day of rest after the finishing of the work of Redemption is to be sanctified Ergo c. and Psal. 118. is very considerable to this purpose wherein there is 1. a Prophecy of Christ. 2. Of a day which God hath singularly made for us to joy in 3. That day is the day wherein the rejected stone is made the head of the corner which day is clear from Rom. 1.4 to be the resurrection day yea suppose that day there doth signifie the time of the Gospel wherein we should joy yet even that way the First day is by proportion that day eminently wherein Christs Victory was manifested and so the day wherein Christians ought especially to rejoyce The second way we may reason for the change to be by divine Institution is

they do on other days but even the very day it self doth call to it even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other days though daily they should repent and be humbled because that day is solemnly set apart for it so ought our worship to be more intense and solemn this day suitable unto it wherein we are as it were dyeted for insisting and persisting in duties of worship whereas these duties in this respect and in comparison are on other days but as starts worship is here some way the only work of that day 6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart it would be near God and the work of the day would be delightsome and sweet the Sabbath would as it is Isaiah 58. be called a delight and we would endeavour as it is Heb. 4. to enter into his rest to pass through the outward rest into his to be within his chambers yea even in his arms as it were all that day 7. There would be that day more divineness in our Holiness to speak so a sort of Majesty by ordinary in our walk looking like the Sabbath and like the God of the Sabbath There would be an exalting in God that day we would endeavour to have our hearts in a special manner warm in the Exercise of love to him and to be much in praising of him our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God as the end of it then on other ordinary days wherein our Prayers and other pieces of worship may more immediately respect our own Case and need but on this day Gods Honour as the end more immediately whatever our own Case be and that both in heart within and in the nature of our Exercises without this is to call the Sabbath of the Lord honourable to honour and glorifie him therein as it is Is. 58. a special Majesty being in that days worship by levelling it with extraordinary singleness at Gods praise even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints Hence It 's good to give thanks unto thy Name c. beginneth that Psalm of Praise for the Sabbath-day to wit the 92. These Duties then that further his praise are more especially for that day 8. All these reach both words and thoughts nothing to the hindrance of these is to be admitted in either there are ●one of our words and thoughts that day but they would in a special manner be Gods and in it we should be spent as his and endeavour to be within view of Heaven to make some Essay of glorified Saints exercise there and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God The Fourth way of considering this sanctification is positively to wit as to the Duties wherein the Sabbath is to be spent which are shortly all duties of immediate worship whether they be inward as meditation self-examination heart-prayer either e ●●culatory or more continued heart-sorrow for sins c. or outward as vocal prayer and singing of Psalms reading the Scriptures and other pious Books hearing the word c. or whether they be secret which may be both inward and outward or private in Families as reading of the word conserring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the vvord read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanksgivings vvhen they fall necessarily or more conveniently to be on the Sabbath All vvhich and such like are proper duties for that day to vvhich liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man vvould be added as a suitable duty of it though it be no duty of immediate vvorship The fifth way is to consider the sanctification of the Sabbath complexly before it come vvhen it 's come and after it's past 1. Then the night before not secluding a suitable remembrance throughout the week remember it 1. by timous leaving of vvorldly business it 's a great incroachment on the Sabbath though too too usual to continue longer at vvork the night before then any other night of the vveek as if folks vvould gain the day of rest out of Saturnsdays night and Mondays morning 2. By not suffering this little times leaving of vvork to be idly spent but being taken up vvith endeavours 1. To abstract the mind from other vvorks as vvell as the hand and to have the heart put in a lively frame 2. To mind the vvork of the day vvhich is coming and to have a sutableness to it If ye ask vvhat sutableness should vve have to it Answ. Endeavour 1. to be as if ye vvere about to meet God to tryst as if it vvere visibly vvith him and solemnly to treat and enter in marriage vvith him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye vvere already entered into his rest and had rested from your ovvn vvorks 3. To be as if ye vvere to dye and to step into Eternity for this resting should mind us of that and vvas and is still specially appointed though yet no Ceremony ●o mind us of Gods separating of us from others for himself that vve may rest eternally vvith him Then 3. for furthering of this look back on the Week past and endeavour to have things clear before the Sabbath come and all by-gone quarrels removed that there may be no standing controversies against you to begin the Sabbath vvith 4. Pray vvith special solemn seriousness in reference to that day that ye may have peace for vvhat is past that ye may be in a right frame for the day that the Minister may be helped to speak as it becometh that others may be sitted to hear and joyn that the Word and other Ordinances may be richly blest of God and that the mercy of having the Ordinances may be minded vvith praise to the gracious giver of them and suitably improved 2. When the morning of that sweet and desirable day cometh after we have fallen asleep in a special manner as it were in the Lords arms the night before and left our selves there 1. We would timely begin the work and beware that either carnal thoughts get in or the time be idly slipped over but I say we would begin the work early for it 's for that end appointed and sinful thoughts will not be kept out but by filling the room otherwayes with what is spiritually profitable Shew forth Gods loving kindness in the morning saith the Psalm for the Sabbath to wit the 92. Let therefore the Meditation of somewhat of these or such like begin with us even when we are making ready 1.

Gospel neither vvas it as vve conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet vvill this be no good reasoning men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first for so vve vvould be in hazard to postpone all the Lavvs or Commands of the first Table to these of the second but vve are to consider that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God and in order to his righteous and absolute judgments and therefore it 's enough that vve enquire vvhat God hath done and vvill do and vvhat sinners may expect from him hovvever men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and vvill be for ever ●ereafter if they repent not We may novv therefore in the close exhort beseech obtest and charge you all as in the sight of God vvho is a severe avenger of them that ye vvould be avvare of the sins vvhereby this command is transgressed Particularly guard against 1. Not preparing for it or not remembring of it many prophane the Sabbath ' ere they come to publick yea before it come in some respect 2. Carnal thoughts and a common frame of heart yea even to speak so a particular frame that looketh both to our ovvn condition or case As not stirring it self to be over and above that to be affected vvith God and his glorious vvorks of Creation and Redemption to give him praise for his marvellous goodness on that day there is alass generally little delight and praise in his vvorship even on his ovvn holy day 3. General unedifying discourses of the news of the time of health and other things not necessary to that day 4. Little profiting under the Gospel and not growing in knowledge and practise many a Sabbath is thus prophaned few getting or seeking the blessing of it or on it 5. Going to the fields and visiting of Neighbours to put off a piece of time that so much time may be saved on other dayes of the Week wherein many men think they have more to do and not seeking to edifie or to be edified when they visit Certainly by this going abroad and running up and down the streets unnecessarily ye indispose your selves ye offend others and tempt them to follow you ye slight either duties in your families or in secret or it may be both in a great measure I suppose that if ye made conscience of these there would not be so much time to go abroad Take some other day for recreating your selves ●f ye say ye have then somewh ●t else to do And have ye nothing to do this day Or will ye t ●ke more boldly from Gods day then from your own Is Sacriledge less then taking what is your own What if all did so gad abroad And it m ●y be they have no less reason What a Sabbath day would we have There is a remarkable word Exod. 16.29 that on the Sabbath none might go out of his place which though it be not to be understood as restraining exercises of piety or works of necessity and mercy as we shewed before yet it would seem to be the meaning of the words that on that which we call taking the air and on visiting there was a restraint thereby intended 6. Mens sitting upon choice in the Church at such a distance that they can scarcely hear and that they may the more securely confer together on common purposes so that they do not so much as aim to profit of whom we may appositely say as Christ said of the Priests that they prophaned the Sabbath and are blameless That they some way keep it and are guilty many also sleep vary and wander in their thoughts and are as stones and statutes in the Church 7. Little ones and boyes going and running up and down playing and making a noise and servants gadding all which will be charged on Magistrates Ministers Elders Masters and Parents who are not conscionably aiming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them ●specially look to it when few plead or appear against such sins 8. Much idle loitering over of the Sabbath doing nothing and much sleeping it over Idleness is a sin any day much more on this day 9. Little care of sanctifying the Sabbath when men are from home or when they are not in their own Congregations when they are not in their own Houses or have not any to take the oversight of them There is much liberty taken this way and there are many complaints of it What my Brethren Doth not the Sabbath require as strict sanctification abroad as at home If any should ask remedies of all these and such like evils I know none better then these that are in the Command it self The first is remember what 1. Remember by-gone failings and repent of them 2. Remember coming to Judgment that ye may be found of it in peace as to this or any other guilt and endeavour to prevent it 3. Remember to be all the Week over in your worship and walk minding it A second is be well imployed throughout the Week and be not given to idleness or laziness in your particular Callings nor in spiritual Exercises there will be no sanctifying of this day without that be not therefore slothful in business but fervent in spirit serving the Lord Rom. 12.11 3. See that nothing unbecoming the rest of the day be admitted no manner not only of deeds but of words or thoughts 4. Let every one take inspection of others and seriously mind it in your several places as ye are called 5. Follow Gods example in other things as it 's proposed to you for your Imitation and ye will do it the better in this 6. Aim at the blessing as well as at the duty hang on himself for life and strength to discharge the duty and for the blessing since he is the Author and Bestower of both and do the duty delightsomly and with joy through the faith of his blessing and acknowledge his unspeakable goodness in priviledging you with his day and the worship thereof still waiting on him and trusting in him for whatever good may come to you in it THE FIFTH COMMAND Exodus 20.12 Honour thy Father and thy Mother that thy dayes may be long upon the Land which the Lord thy God giveth thee OUR Lord Jesus Christ Matth. 22.37 summeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy

of the Commands yet in a special manner are they related and as it were tyed to this As 1. Idleness such as you see 2 Sam. 11.2 c. occasioned Davids fall and is by Ezekiel c. 16.49 charged on Sodom as predisposing for and going along with their uncleanness Idleness being in it self mater omnium vitiorum and noverca omnium virtutum the mother of all vices and the stepmother of all vertues This breedeth unstayed looks and giveth occasion to and entertaineth carnal Imaginations and it occasioneth much gadding when folks either have no lawful calling or are not diligent and serious in the employments and duties of it 1 Tim. 5.13 2. Lightness and unstableness charged on Reuben when he defiled his Fathers bed Gen. 19.4 and by the Apostle keeping at home is Tit. 2.5 joyned with chastity modesty and shamefastness there is a g ●dding and a so called furthiness especially in women more especially young women which is exceeding offensive and yet exceeding rife it may be it were more sitly called impudence or imprudent boldness which maketh them run to all spectacles and shews to speak in all discourses which guilt crosses the character that one gives of a modest Virgin that She loves rather to loose her self in a modest silence then to be found in a bold discourse and to hazard upon all companies exceceding unsutable to that modesty and shamefastness which is particularly called for in that Sex Take in here also the manner of going minsing or tripping nicely and making a tinkling with their feet spoken of Isaiah 3.16 and touched at a little before 3. Wantonness and too much carnal mirth and laughter which is both the evidence and great somenter of loosness in the heart and so foolish je ●sting which is not convenient Eph. 5.3 is conjoyned with this sin and none ought to think that there is a lawful freedom in such jollity as chambering and wantonness Rom. 13.13 Now this taketh in much and is of a large extent 4. Vndecent conversing going abroad in company with rash and offensive freedom when as entering the house yea coming near the very doors of an whores house is forbidden Prov. 5.8 the ill and prejudice whereof may be seen in Dinahs going abroad belike without an errand Gen. 34.1 2 c. Potiphers wife did cast her self in Josephs company thus though he gave her no entertainment but in the fear of the Lord sled from her 5. Add dancing a thing condemned by the people of God as no honest recreation at least when in companies that are mixed and as we call it promiscous dancing such as useth to be at marriages and the like occasions both of old as may be seen in the Canons of several Councels as also of late by our own and other reformed Churches I shall say these things in short of it First that ye will not find it mentioned in Scripture in the person of any of the godly it becoming an Herodias's daughter better then professors of Religion 2. That it will be readily found to indispose for the exercise of godliness and so to be inconsistent or at best hardly consistent with either a pious and lively or a sober frame of spirit 3. That it marreth not only the gravity of persons for the time putting them in a sort of regular distraction but lesseneth the esteem of such persons this insobriety being like a dead fly that maketh the box of oyntment if any be to stink 4. That in Scripture examples we find this sort of dancing only among prophane and loose people and recorded also as a piece of their stain or blot rendring them some way infamous and oftentimes it hath also snares waiting upon it as in the Israelites amongst themselves Exod. 32. and in the daughters of Moab with the people of Israel and in that of Herodias's daughter Some also suppose those whom Dinah went forth to see Gen. 34. were thus imployed at some feast or such other solemnity where she was insnared and de ●●owred 5. Yea it is often if not ever the fruit of some former loosness and carnalness being the effect that excessive wantonne ●● usually breaketh out in and can Gods people warrantably have fellowship with these works of darkness or can they if guilty themselves reprove it in others Cicero calleth it Postremum viticrum quia act a sequuntur the last of vices because usually it followeth former loose carriages 6. There is no lawful mean of recreation which is useful for the health of the body but is and may and should be sanctified by the Word and Prayer yet I suppose neither useth this to be so neither would any think it very sutable or well consistent with a praying frame and can that which standeth not with the serious exercise of repentance and a praying disposition or that which none would think a fit posture to meet death or the Lords appearing with be in reason thought consistent with a Christian walk which should alwayes be with the loyns girded and the lamps burning It is somewhat like this or less then this which the Lord condemneth Isa. 3.16 walking and mincing or tripping and making a tinkling with their feet what is that but disdaining the grave way of walking to affect an art in it as many do now in our dayes and shall this be displeasing to the Lord and not the other seeing he loveth and is best pleased with the native way of carrying the body Junius and Rivet from him calleth this mincing or tripping a walking or standing on the Earth in an artificial way Besides these things that are more general in folks carriage there is somewhat further in our cloathing and diet which is to be spoken to here seeing in these we ought to be christian sober grave c. and in nothing do our lightness vanity as we ordinarily use to call people vain from their apparel pride wantonness and rioting appear more then in vain garbs Hence the Apostle Paul 1 Tim. 2.9 joyneth modest apparel with shamefastness and sobriety or chastity as also doth the Apostle Peter 1 Pet. 3.2 3. and in Jezebel and others decking and dressing to seek love is ever accounted an high degree of loosness It is a wonder that men should take pleasure to deboard in their cloathing which is the badge of their persidiousness and was at first appointed to cover their shame and nakedness It is observed that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beged doth signifie both persidiousness and cloathing and c ●meth from that word which signifieth to break covenant the Lord thereby intending by the very consideration of our cloaths to humble us and keep us in mind of our first breach of covenant wi ●h him and yet such is our wickedness that we will glory in that which is indeed our shame as if it were a special ornament and whereas at first cloathing was appointed for covering nakedness for preventing of incitements to lust and for decencie now

Eccles. 10.16 17. and the Land is cursed that hath Princes that keep not the bounds allowed which implyeth that the using of meat or drink without respect to its end and that in due season as God giveth all things Psal. 145.15 and as we should pray for all things Matth. 6. is a breach and excess 10. Consider eating and drinking either as going the length of evil or as having the appearance of evil where either of these is there is a breach since we ought not only to abstain from evil but from all appearances of it 1 Thess. 5.11 What hath been said agreeth both to sins of drinking and eating We shall now give some general rules the observing whereof will further discover the sins that are in the use of meat and drink either in the excess or defect The first is we should look to a right end both in eating and drinking which is threefold 1. Supream Eat and drink to the glory of God saith the Apostle 1 Cor. 10.30 thus vve may sin either in the defect or excess by disinabling our selves for any duty of his worship or by not adverting to this end this rule therefore saith we should be so swayed in quality quantity time c. of our eating and drinking as we may most glorifie God 2. Subordinate and so we ought to have a respect to others in all these hence it is that 1 Cor. 8 9. Rom. 14.20 there is a woe to him that eateth with offence thus by frequenting Taverns though we exceed not in drinking we strengthen others to follow our example to a greater length or it giveth them occasion to misjudge and misconstruct us so also the using of unlawful enjoyments in a too carnal and joval a way before carnal men give them occasion to think that we place some happiness in these things as they do 3. Our own strengthening and refreshing is an end to be looked to in the use of meat and drink and so when we weaken and indispose our selves by them we sin against this end 2. Consider the act it self of eating and drinking if it be excessive for the kind of meat or drink as too delicate c. or for the quantity too much or for the time that is spent too long c. it is sinful 3. Consider the manner If creature enjoyments be with delight sought for or excessively delighted in and folks become restless and anxious about them Matth. 6.25 and too eager in pursuing these things and too much taken up with them so that the seeking after them marreth contentment and the quiet frame of the mind then there is sinful excess ● Consider the effects in diverse respects 1. In respect of 〈◊〉 ●s outward estate or family and so a man sinneth when he eateth or drinketh beyond that which he may uphold or his condition in the world will allow and when his eating or drinking so may make himself or his wife and children fast for it afterward or to be much pinched 2. In respect of his calling if it divert a man from that and marr the work in his hand and make him break appointments set by him for finishing of other mens work which he might otherwayes have kept and much more if it indispose him for speaking of or doing that which concerneth his calling it is then sure in the excess 3. In reference to his body if it be weakned dulled or indisposed by the excess of meat or drink This is called Isa. 5.12 inflaming of them and is not allowable 4. Look to it as it affecteth folks reason and in less or more indisposeth them to conceive or judge of things aright much more when it raiseth a fury or madness and maketh them as reasonless beasts in their carriage it is excessive and to be eschewed no doubt 5. Look on it in reference to the spiritual duties of a mans christian calling as of praying reading hearing repenting c. the obligation to these duties laying on alway and our refreshments being in themselves midses to lead to the more chearful performance of them when by them we become more indisposed for them so as either to forbear them or to be formal or drousie in them that is sure not good but to be evited 6. Look to it in reference to the serious inward frame of the mind which these should have who ought to walk alwayes with God keep communion with him and be filled with the spirit whatsoever marreth that or obstructeth spiritual consolation or is inconsistent with it cannot certainly be good Hence Ephes. 5.18 to be filled with the spirit is opposed to excess in wine or drunkenness so that what is inconsistent with the one may be understood as belonging to the other and although this sensible joy of the spirit cannot be alwayes carried alongst yet none should incapacitate themselves for keeping up with it 7. Look on it in reference to our corruptions and the promoving of mortification when it either marreth this by dulling and weakning of the graces of the spirit or indisposing for their exercise or strengthneth and provoketh the former it cannot be but sinful being a feeding of the flesh a making of provision for the flesh as if we fostered our corruptions of laziness sensuality and other lusts when we feast our selves 8. Look on it with respect to its opposite sobriety and temperance what is not sobriety is excess and contrarily and sobriety being not only no excess but a denyed sober use of creatures there must be excess when the mind as well as the body is not sober in the use of these things 9. Look on it with respect to its end with which we began when it leadeth not to and fitteth not for honouring of God when it marreth our being useful to our relations and others either by taking up our time or spending our means that we cannot provide for them and supply them or indisposeth us for duties or hindereth a man from considering his own last end thus it is sinfully excessive 10. Look on it in reference to death and Christs second appearing for certainly our frame and posture in every thing should be such as we may not be surprised with that Hence is Christs warning Luke 21.34 Take heed that ye be not overcharged with surfetting gluttony and drunkenness and the cares of this life and that day come upon you unawares where he maketh not only the coming of the Lord an aw-band to keep from gross out-breaking into these sins but joyning them with the cares of the world he sheweth that there may be and oft is an indisposition for that day even from the inward frame of the mind occasioned by sensual inclinations and desires when nothing doth outwardly appear Now put what hath been said to tryal and ye will find that it is not only he who by surcharging himself staggereth vomiteth or hath no use of reason who in Scripture is accounted guilty of these evils but many more as will be

Sabbath day for I have put a difference betwixt it and other days though before there was none which is further amplified in the Text Now by this reason which is also given by the School-men it may appear that the second Commandment concerning outward worship according to our way of distinguishing them is distinct from the first which requireth the inward worship due to God for the first Commandment is Moral-Natural and can never be altered and has as much impression on a Natural Conscience as any and therefore according to this ground needed no reason Thirdly It may be observed also that some Commandments have Promises added to them which others have not not that any Commandment wants implied incouragements but in some they are expressed as in the second He sheweth mercy to thousands c. and in the fifth That thy days may be long c. The reason given why Promises are particularly expressed in these two is that obedience to these two seemeth to bring most hurt ●o men and is most cont ●ary to th ●ir corrupt wills and affections it seemeth not so prejudicial nor is it so obnoxious to the hatred of the world that men love God and fear him in their hearts c. as it is outwardly to confess him before men and that by adhering close to the true manner of worshipping him This maketh men obnoxious to persecutions prosses losses c. to be seriously taken up in the externals of godliness sometimes bringeth much prejudice with it and is to many troublesome and so to be obedient to Superiours and tender of Inferiours is not easily condescended unto therefore God to counterbalance the difficulti ●s that accompany the obedience of these two Commandments hath added Promises to them the more to incourage and stir up to the obedience of them The fourth thing we would take notice of is that some Commandments have threatnings expressed in them which others have not as the second and the third not that any Commandment wanteth implied threatnings but the reason is because men ordinarily count light of the brea ●h of these two Commandments if they be as they think honest at the he ●●t though they be very negligent and careless in many outward things and though in the manner of worship they be very slight and perfunctorious yet if it be to the true God they think the less of it And so also men are given to count very light of reverent using God ●s Holy Name therefore he hath put a threatning to both these Commandments to make men know he will not so easily pass them as men oft times imagine and that all these three reasons promises threatnings are added to the second Commandment it doth very clearly and convincingly shew of what conceinment that Commandment is and how ready men are to break it and that there is special consideration and regard to be had to it so far is it from being to be 〈◊〉 to be expunged out of the number Exod. 20.3 Thou shalt have no other Gods before me IN this first Commandment we may consider these two 1. The thing commanded 2. The qualification of the Command The thing commanded is negatively set down Thou shalt have no other Gods directing to the right object of worship and differencing the true God from all supposed Gods for though there be but one God yet are there many who are called Gods 1 Cor. 8.4 5 6. The qualification added is in these words before me which tend not only to the aggravation of the sin here discharged as being done in his presence and done as it were in contempt and despite of God who always sees but especially to shew the extent of the Prohibition that it tyeth up not only from outward Idolatry but even from that which is inward and secret and that men see not and is known to God only and so this Commandment r ●quireth not only external worship but that which is inward and spiritual before God Hence the scope of this first Commandment lieth clearly in these two things wherein it differeth from the second to wit 1. That it sheweth who is the right object of w ●●ship and directeth men thereto 2. That it r ●gula ●eth 〈◊〉 internal worshipping of God and calleth for that whereas the second Commandment supposeth both these and directeth as to the manner of worshipping the true God in externals and regulateth these This Commandment as all the rest hath a positive part requiring something and a negative part prohibiting something We shall in the first place speak to what is required here and we take it up in these three things 1 And first it requireth the right knowledge of God for there can be no true worship given to him there can be no right thought or conception of him or faith in him till he be known He must be known to be one God in Essence Deut. 6.4 and three Persons 1 John 5.7 He must be known in his Attributes and Essential Properties Infiniteness Immenseness Unchangeableness Eternity Omnipotene Omniscience Wisdom Goodness Justice and Faithfulness He must also be known in his special works whereby his Soveraignty and Majesty appeareth as his works of Creation Providence Redemption and what concerneth it as the Covenant of Grace and its terms the Mediator and his Offices no service or worship can be offered to God nor can we have any ground of Faith in him without some measure of distinct knowledge of these 2 It requireth from us a suitable acknowledging of God in all these his Properties As 1. That he be highly esteemed above all 2. Loved 3. Feared 4. Believed and trusted in 5. Hoped in 6. Adored 7. Honoured 8. Served and obeyed And so 9. He must be the Supreme end in all our actions that should mainly be aimed at by us 3 It requireth such duties as result from his Excellency and our acknowledging him to be such a one As 1. Dependance upon him 2. Submission to him and patience under cross Dispensations from him 3. Faith resting on him 4. Prayers put up to him 5. Repentance for wronging him 6. Communion and a constant walking with him 7. D ●lighting in him 8. Meditating on him and such other as necessarily may be inferred as duties incumbent to Creatures in such a relation to such a God whose Excellency and worth calleth and inviteth men to all suitable duties Next it is necessary that we add some Advertisements to these Generals And 1 That the Commandment requireth all these and in the highest and most perfect degree 2 That it not only requireth them in our selves but obligeth us to further them in all others according to our Places and Callings 3 That it requireth the diligent use of all means that may help and further us in these as Reading Meditation Study c. 4 That these things which in some respect may be given to Creatures as love fear c. yet when they are required as duties to God they