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 naturaly requiring obedience in some of them 6. The sixth distinction is of the Moral Law in two Tables first and second The first contains our immediate worship and service and obedience to God himself and is comprehended in the first four Commandments the second 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 himself for there are Ten in all Dent. 4. 13 From this distinction take notice 1. That all the Commandments of the second Table are of like Authority with the first God spake all these words yea as it appears from Acts 7. 38. it was our Lord Jesus 2. The sins immediately against the first Table are greater then those against the second for this cause Matth. 22. 38. the first is called the First and Great Commandment Therefore 3. In Morals if they be things of the same nature the duties of the second Table cede and give place to the duties of the first Table when they 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. â—0 37. when obedience to God and obedience to our superiours cannot consist we are to obey God rather then man Acts 4. 19. and we are to lore the Lord and hate Father and Mother Luke 14. 6. 4. Yet take notice that Ceremonials or positives of the first Table for a time cede and give place to Morals in the second as for relieving or preserving our Neighbours life in hazard we may travel on the Sabbath day according to that Scripture I will have Mercy and not Sacrifice and the Sabbath was made for 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 Table are negatively set down forbidding sin directly Thou shalt not have an other gods c. only the fourth is both negative and affirmative forbidding sin and commanding duty directly as also the fifth only which is the first of the second Table is affirmative all the rest are negative This distinction is not so to be understood as if nothing were commanded or injoyned in negative Precepts or as if nothing were forbidden in affirmative Precepts for what ever be expressed as forbidden the contrary is alwayes in plyed as commanded and whatsoever is expresly commanded the contrary is alwayes implyed as forbidden but the distinction is taken from the manner of setting them down concerning which take these Rules or general Observations for your better understanding many whereof are in the larger Catechism 1. However 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 contray to the sins forbidden another negative implyed in the affirmative Precepts forbidding the sins that are contrary to the duties commanded as for example the third Commandment Thou shalt not take the Name of the Lord thy God in vain it implies a Command reverently to use his Name So to remember to keep Holy the Satbbath day 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 negatively expressed Thou shalt dâ—no work or affirmative in which respect Christ comprehendeth all the negatives under these two great affirmative Commandments of love to God and our Neighbour for every Commandment doth both enjoyn and forbid the like may be said of promises and threatnings there being in every promise a threatning and in every threatning a promise conditionally implyed And this may be a reason why some Commandments are negatively expressed some positively to show us that both are compredended 2. Though the positive Commandment or the positive part 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 Maxime 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 the exercise of the duties enjoyned negatives again oblige both somper and ad semper that is alwayes 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 reading and hearing c. So in the fourth Commandment we are required to sanctifie the Sabbath by wating on Ordinances c. This makes these still duties so as to pray hear c. are still duties but we are not to be and should not be alwayes exercised in these duties for we must abound in other duties also of necessity and mercy we must eat and sleep c. and when we sleep we can neither act love nor sear 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 the difference is this because in affirmatives we are not alwayes tyed to the acts of Duties and Graces but to the Disposition and Habit. Habits are a Spiritual Quality a Vis or Power sitting 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 alwayes and ever a sin but the other is not alwayes 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 practise when the duty required tends to Gods glory unto which every thing should be done as 1 Corinth 10. 31. and when the omission of the duty may dishonour him 2. When it tends to others edification and omitting will some way stumble and offend 3. When some special Providences meet and concur to give opportunity for such a duty as for instance the giving of Aims when we have it and some indigent person offers whose necessity calls for it Gal. 6. 10. So when secrecy for prayer is offered and no other more necessary duty at that time is called for which we are to watch unto
speak out something more then Temporary in this Duty of setting a Seventh day a part 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 and set a part 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 iâ— was intimated as necessary 3. In the giving of the Law it is remembred 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 abouâ— 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. 1â— Which places will fall in to be considered particularly when we come to the laâ—â— 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 it the 66. Chap. of Isaiah verse 23. The second is in Ezekiels Description of the Neâ— 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 a part time of the Gospel under the Name of Sabbath which theâ— 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 then the same Services by vertue of the second which none wiâ—â— 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 oâ— 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 not so set apart into a parity with it then 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 sundry 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 Ministry 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 be no material or Typical Temple because of the Moâ—al 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 Divine if the things were not Morally to bind which were so signiâ—â—â—d 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 fore-told as a piece of worship under the New Testament Ergo c. The third place is Matth. 24. 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 â—part for Gods 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 â—â—ll 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 grieve not to Travel anâ— day but his words imply the just contrary that â—here 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
former Hebr. 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 dayes 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 when it s begun and closed or finished by the work of Redemption as the making of the old World was 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 wit the memory of Gods great work 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 thaâ— ground agree better to another then to it then it is to be changed But the ground whereupon the old seventh day was preferred is now changed there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus f the perfecting of the work of Redemption and the rest of the Mediator after it be as much to be remembred as the work 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 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 were not typical properly yea it would be such a day as would point out the evanishing of former Ceremonies which the inbringing 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 way 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 well if the former day be kept unchanged at least not so well as when it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayer Praise Ministry c. now Sacraments as they seal are not ceremonial for the Tree of Life was instituted to be a seal of the Covenant of works in the state of Innocency before the fall while there were no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of worship without 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 Hebr. 2. 5. That God put in subjection to him the World to come different from what was before and he is put as the Son in the New Testament in the place of Moses who was the Law-giver and faithful Servant in the Old Heb. 3. upon this ground we think that day is called Hebr. 1. 10. the Lords day to bring it in a dependance on Jesus Christ and to make it respect what is past of the work of Redemption Arg. 5. If the day of solemn publick worship be a piece of Gods worship 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 Matth. 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
purpose And as the practise 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 Sabbath under the Old Testament and under which and by which 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 dayes 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-seventh-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 Lords as contra distinguished from the six dayes 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 its 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 was saith John in the Spirit on the Lords day In which place these things are clear 1. That after Christs Ascension there was 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 dayes 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 Lord 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 dayes 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 Mediator 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 Christs 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-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 contra-distinguisheth 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 the 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 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 1 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 sev nth 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 is left more generally to be gathered From all which we may gather the couclusion 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
do not so effect 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 Angelical 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 sense of his sinful nature and the sad necessity of sinning both waking and sleeping he hath brought on himself that thereby he may the better press on himself the necessity of a Mediator for Righteousness which are the great ends and uses of the Law We come now more particurarly to the words which the Lord himself spok 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 speak a little to for further clearing of the Text before we come to speak particularly to the first Commandment The first is whether these words I am thâ— Lord thy God c. be a part of the first Commandment or a Preface to all the Ten Answ We think it is a ground laid down for pressing and drawing forth our obedience to all the Commandments yet it hath relation more especially to the first Commandment as the negative expression there cleareth which is Thâ—â— shalt have no other godâ— before 〈◊〉 that is no other then Me what Me even Me the Lord thy God that brought thee â—ut 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 â—â—hovah being a word in the singular number is ordinarely look't on as pointing out this then Eloâ—im 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 Persous 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 mâ—â—st fear this glorious 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 Answ 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 each of these to perswade to the obedience of them as to the second I am a jealous God and therefore will not admit of any the least appearance of declining from me even in externals and to the fourth keep the Sabbath day for I have put a difference betwixt it and other dayes 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 iâ— 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 to men and is most contrary to their corrupt wills and affections it seemeth not so prejucidial 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 crosses 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 Inferiourâ— is not easily condescended unto therefore God to counterbalance the difficulties 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 breach of these two Commandments if they be as they think honest at the heart 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 Gods 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
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 then 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. verse 8. 9. 10 11. Remember the Sabbath day to keep it Holy Six dayes 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 not 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 dayes 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 day and Hallowed it THe Lord in his infinite Wisdome 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 onely true God should be worship'd The second stinteth and limiteth men to that worship alone which he pâ—rscribeth The third 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 apart 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 onely that spent in worship there being no exclusive determination of the frequency of the exercises 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 acknowledgement 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 dayes 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 then 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 aiming sometimes to darken the meaning of it sometimes to loose from the strict tye of observing it and that not onely 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 dayes 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 Gods 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 then 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 Lords 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 Lords 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 then is required to the 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 apart and sanctifying of a portion of time as it is limited in the fourth Command for Gods 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 then 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 oâ— 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 then 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 woâ—ship 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 degrees 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 naturally 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
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 saith 1 Thâ—s 2. 16. Wrath had come to the uttermost and who were not infirm but malitious 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 thereabout 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 onely 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 waves 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. 16. 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 Testâ—ment 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 would look first to that place Matth. 5. 17. Where our Lord in a special manner intendeth to vindicate the Moral Law of this fourth and to presâ— holiness in Moral Duties upon his Hearers even in another sort then the Phariseeâ— did Think not saith He That I am come to destroy the Law and the Prophets I 〈◊〉 not come to destroy but to fulfill Verily be 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 â— transgressor of that and especially of this Command in it for that Sermon 〈◊〉 Nattâ—ew cometh in in order after his being challenged for breach of Sabbath John 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 Pharisees did 2. It was the Moral Law especially which the Pharisees 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 Pharisees 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 preoccupie and rectifie amongst his Hearers requireth this for many of them fancied 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 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 Commandments even of the least of them and so of this 4. Also that he came not to destroy it which yet the Lord never did of Ceremonials but rather fore-told the Abolition of them as he did of the seeking and worshipping of God in the Temple at Jerusalem c. Yea when he cleareth the Doctrine of the Sabbath from the Pharisees 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 its 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 onely it nor that could be pleaded for by James on such grounds in such a time and it being also clear That he giveth to all those Laws which the Lord spake at that time alike Authority otherwise 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 fourth Command being one of the Ten must be of equal Authority with the 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 slowed 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 reducible 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 beeâ— 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 otherwise something 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 subjoyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be â—hewn 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 onely 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 to 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 then the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they two 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 sav no more Therefore 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 onely put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it then 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 then the rest of the Commands as on other accounts so possibly on 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 appeareth these several wayes 1. It shareth of all common Priviledges with the rest of the Commands set down in the Decalogue that were all spoken yea Written by the Lord immediatly and laid 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. Whereas 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 onely 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 Gods of six dayes to work on be Moral For all the time is Gods and we cannot for our use take any part of iâ— 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 laâ—gest 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 sixth 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 for 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 6 Obedience to this Command is pressed by an exceeding weighty Reason drawn from Gods own Example which maketh it clearly Relative to its first Institution Genes 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. Iâ—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
the family which Persons in secret perform and so Family-worship will be a worshipping of God beside what is in publick and secret in a Domestick and family-relation jointly Thirdly That this Command requireth such a family-worship distinct from publick and secret and something to be performed in worshipping of God amongst persons of 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 Sonâ— 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 then as to the Beasts 2. Under the Negative Thou shalt do no work is included the Affirmative Thou shalt sanctifie 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 apart 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 apart 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 apart For 1. Though that be worship yet is it not worship from persons in such a Relation or Family worship more then 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 Sebbath 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 Congre gational service if 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 then secret or solitary sanctifying of the Sabbath even a peculiar sanctification of it within one Family distinct from another I say 1. more then 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 something 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 divides one Family from another yet maketh the duty more obliging to these within such a Mans Gates or Doors then others without Doors therefore it must be joynt-worship for apart 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 then there is required of one who is not a member of such a Family or is required of that person in reference to 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 then with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were onely 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 then 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
it The next word is the day of the Sabbath By Sabbath here is meaned rest as it is exponed by the Apostle Hebr. 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 onely 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 〈◊〉 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 onely 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 â—oly 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 â— 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 â—heir hours longer or shorter as the day was long or short but they kept up the â—umber of their hours alway the other is a natural day which is a seventh part â—f the week and containeth twenty four hours taking in so much time as interâ—eneth betwixt the Suns beginning to ascend after midnight the nocturnal Solâ—ice till it pass the Meridional altitude which is the Suns Vertical point for that â—ay till it come to that same very point of Midnight again which is the Suns natuâ—al course every twenty four hours comprehending both the artificial day which 〈◊〉 from midnight to midday and the artificial night also which is from midday to â—idnight 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 Walking 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 up on 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 us 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 enquired 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 otherwayes determine or had elsewhere determined a stricting 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 permit 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 a stricteth 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 oblition 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 of Gods 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 the 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 a seventh for rest are spoken of A third Instance is in Tithes which was the Lords requiring apart of their Means or Substance as this was apart 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 other wayes 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 in the promise annexed to the fifth there was something 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 in 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 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 other wayes 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 sanctifyed 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 selâ— 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 aâ— 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 aâ— not making of Images are moral because they are continued and Images are to be rejected just so may we conclude that a seventh day here was primarily commanded and is moral because 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 its 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 Command were only the seventh day it had been much more clear to have set it down other wayes 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 Lev. 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. If 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 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. To 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 its 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 first six for labour and by clear conseqnence intendeth primarily a seventh and not the seventh for a day of rest 2. If it be a sin against this Command to break the Lords day or Christian Sabbath and prophane it then it obligeth us to it and that directly for indirectly and by consequence the breach of the Sabbath is a sin against 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 its 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 when ever they prophane the Lords day do convincingly hold forth that this Command concerneth 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 its never counted a breach of this Command to neglect to sanctifie the seventh day neither do the Consciences of well informed Christians 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 same 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 Command will run for our observing the Lords day supposing its institution as 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 Sacrifices 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. It may be objected But God rested the Seventh day Answ Gods rest is not principally proposed as the reason of that Seventh day but that he rested one day after six imployed in the works of Creation I'ts to inferr the number not the order otherwaies it would not concern us 2. The Seventh relateth not to the order of the dayes of the week one two three c but it 's called the Seventh with respect to the former Six of work Thus much for the quoties and quamdiu how often the Sabbath recurreth and what is the day It remaineth here to be inquired what is the beginning of the sanctification of this day which belongeth to the quando or wherefrom we are to reckon it seeing it 's granted by all to be a natural day Now it is questioned mainly whether its begininning is to be reckoned from evening about Sun setting or darkness to Sun setting the next day or if it be to be reckoned from morning that is as we fix it when the Sun beginneth to ascend towards us after midnight which is morning largely taken as its evening largely taken when the Sun beginneth to decline after mid-day In this debate then we take morning and evening largely as they divide the whole natural day so the morning is from twelve at night to twelve in the day and the evening from twelve in the day to twelve at night And it must be so here for 1. Moses Gen. 1. divideth the natural day in morning and evening which two put together make up the whole day and these six dayes made up each of them of morning and evening are natural dayes the whole week being divided in seven of them and that reckoning from Gods example is no doubt proposed for our Imitation in this Hence the morning watch was before day and the morning sacrifice about nine of the clock so the evening sacrifice was about three in the afternoon and the evening watch about nine at night 2. It is granted by all and is clear from this command that as we account the six working dayes of the week so must we account the seventh for one must begin where another endeth and if one of them begin at the evening or morning all the rest must do so likewise 3. We suppose the sanctifying of the ordinary Sabbath was from morning to evening I say of the ordinary Sabbath because for extraordinary Sabbaths as of the Passover Exod. 12. and of the Atonement Levit. 23. there were special reasons and though otherwayes they were to be sanctified as Sabbaths yet that they were to begin in the evening before
worship they its beginning must be in the morning for if the latter or following 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 whole waking day or an artificial day is to be sanctified together and the even after it before waking time end as well as the morning Therefore it must begin in the morning and noâ— on the evening before Further if by vertue of the concession of six working dayes we may not worâ— the evening after then the day beginneth in the morning for the week day following must begin as the Sabbath did but the former is true Ergo c. Thesâ— things will make out the minor 1. It can hardly be thought consistent with thiâ— Command to work immediately when it groweth dark before folks rest 2. Iâ— said Luke 23. verse 56. and 24. verse 1. of the Women that stayed from the grave till the first day of the week that they rested according to the commandment 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 its 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 on 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 Frydays night being the preparation to the great Sabbath which followed 2. That the Woman who rested and came not to the Grave till Sunday morning to use our known names are said to rest according to the Commandment 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 other wayes 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 the change and its consistency with this Command To the first then this Command doth morally and perpetually oblige to these 1. 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 intervent 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 dayes 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 remain 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 Commandment as instituted or to be instituted elsewhere as is said and its first institution Gen. 2. being onely a positive and temporary Law may be therefore changed and yet the fourth Commandment keep 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 its 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
separation from other dayes but all that is called the Lords is his after this manner Ergo Let the minor be confirmed these three wayes 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 dayes And 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 then 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 judgement 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 1. 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. verse 19. 26. 4. All the practises and other grounds whereby the change is evidenced suppose still the institution to preceed which maketh it 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 onely be to one first 4. It s so changed actually 5. It s change is not by Humane 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 we infer 1. good warrant even Gods warrant for imploying the seventh-seventh-day to our selves seeing God seeketh but one day in seven and now has chosen and claimeth the first 2. Gods warrant 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 was by the Jews on its grounds We come now to speak of the sanctification of this day which is the main thing and for which all the rest is intended we shall first consider the precept and then 2. the reasons whereby it is inforced The precept is sanctify it or keep it holy sanctifying of it is twice mentioned in this Command 1. In the end it s said God 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 onely 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 whatsomever can do that 1. 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 sanctify 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 3. 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 1. 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 called for from the Jews 3. Eminently what is required more as to holiness this day then on other dayes wherein also the Lords people should be holy and wherein this goeth beyond these 4. Positively in what duties it should be taken up 5. Complexly in respect of what 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 whole man thoughts words and deeds and throughout the whole day 6 Oppositively or negatively what are the breaches of this Command and the aggravations of these sins which break it First then we consider it in its rest which is required and because there are extreams some giving it too little as the Jews did before the captivity some too much even to being superstitious as the Jews after the Captivity and the Scribes and Pharisees particularly in Christs time did streaching this rest too far We must therefore consider it more narrowly and particularly for quieting of our Consciences for the Jews are by the Prophets Ezek. 20. Jerem. 17. and by Christ Matth. 12. reproved for both extreams 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 in consistent with the end and scope of this Command as by other Scriptures and the practise 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 tendency 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 not 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 Cubit is reckoned to be more or less by learned Men but all agree says Goodwin in his Moses and Aaron in this that these 2000. Cubits was a Sabbath days 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 Iordan 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 dayes 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 Corinth 16. verse 1. sending or dealing something to those who are in want Isai 58. verse 7. visiting others to comfort strengthen or otherwayes to edifie them christianly though idle and carnal visits albeit alace too rife 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 Physitians saving a mans life and taking pains 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 pluckt 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 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 flying 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 charity 3. for what is needful for their beasts 4. what is needful and convenient or comely 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 necessity 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 pluckt 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 fettered with inextricable scruples He leaveth it to men on other days how much to eat and drink by a Christian prudence yet alloweth them not to exceed even on these so here there is some latitude left to conscientious reason to walk 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 who is stronger so that its impossible to set particular rules which will agree to all but men would look 1. to their end 2.
practise in plucking ears of Corn and rubbing them as it is Luke 6 1. which was a sort of preparing and dressing of that meat insinuate the contrary neither can 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 was dressed on the sixth day was to be laid up till the seventh day or the Sabbath but not till the day after the Sabbath and will it not suppose that they behooved then to dress it on the Sabbath as on other dayes by boyling at least for as to grinding of it at Mills or other wayes there was no necessity for that on the Sabbath out of some extraordinary Case or else they had needlesly laid it up and so behoved to have fires to dress it with And therefore that of not dressing meat of not kindling fire c. must be of what is unnecessary and for servile works or making gain in mens ordinary particular callings But to the third way if any should inquire what more holiness is called for o◠can be win at on the Sabbath then a Believer is called unto on other dayes he being called to endeavour to be perfectly holy every day I Answer 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 dayes 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 dayes 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 dayes sanctification then we conceive to consist in these 1. That there is more abstractedness not onely 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 o◠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 of it beyond other days and that necessarily whereas on some other dayes we may be taken up in some duties of worship arbitrarily but here necessarily And men may and ought to be holy on other dayes 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 dayes 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 dayes 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 dayes 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 dayes 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 onely the Exercises of Worship praying reading and hearing c. call to Holiness on this day as they do on other dayes 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 dayes 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 where as 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 exulting 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 levealling 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 neither there are none 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 spiritually edifying and sutable watch over your eyes that carnal or wordly looks steal you not away nor distemper your hearts but especially over your hearts that they we are 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 equisite for attaining and intertaining this composedness 9. When publick worship beginneth study to be as Cornelious was Acts 10 present to joyn in prayer and praise to hear what God will say to receive it to lay it up in your hearts to be sutably affected with it and to resolve through grace to practise it for blessed are they only who hear the word and do it and this would be with delight aming aright at the end of the Ordinances whatever they be whereof we spoke somewhat on the second Comandment 10. When the publick worship is as to it's 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 oâ— 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 sutably to the day and the end of the duties thereof 12. When all the publick worship 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 day 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 Bereans 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 words but that the Doctrines and their Uses may be fixed and ye affected with them Therefore 3. ye would do this with other duties of reading singing and spiritual conference as the occasion of it shal offer with prayer to God before and after being thus exercised â—ill ye go again in secret to close the day as ye began 14 Duties of Charity would be done contributions made liberally according to our ability and relief sent to others as we know their need which also would be inquired after 15. Indeavoure to have the heart in a right frame to close the day with reflecting on our carriage throughout it fearing to lye down with guilt unpardoned and without some special fruit of the duties of the day hast not to go to rest sooner that night then on other nights on design that you may be sooner at work the nixt day which smelleth strong of wearying of the Sabbath and of longing to have it at an end of which the Lord complained of old Amos 8. 5. study to lye down with thoughts as you arose leaving your selves in his arms with 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 work as having just now ended the Sabbath fearing to let the relish of it wear away and indeavouring in your carriage through the Week to retain the stamp and impression of it especially beware to go to your Callings with a Sabbath dayes guiltiness on you O indeavour by all means to have that removed hand 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 Lord day to keep it holy dieting your souls as it were all along the Week for a course of communion with God in the duties of the next Sabbath It will be now easie to know when this command is transgressed which was the sixth way proposed of considering the sanctification of the Sabbath to wit 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 unsuitable 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 it's reasons how it'sexplicated 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 immediatly 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
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 which 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 wayes in which respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three ways pressed also 1. By Gods example who during the space 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 were then made and finished Whence by the way we may gather that not only all Creatures were made Angels even these that since turned Devils c. but that they were made within the Six days of Creation when 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 would 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 which 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 shal not prejudge them in their weeks work but that their labour shal be therefore blessed so that they shal miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they were as when they laboured Lev. 25. 20. 21. 22. and it 's like that if we will 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 Isa 56. and Psal 92. 3. That God will abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days wherein he is also sought as there is this day a double worship both in respect of the Duty and of the day whereon it 's done so there shall be a double blessing beyond what is on other days in which respect even prayers in and towards the Temple while it stood by divine appointment 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. when 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 we may see an usual connexion betwixt Universal thriving in Religion Grace and Piety and suitable 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 be hallowed it or sanctified it that is per â—odum â—â—stinandi or by way 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 wit that there might thereby be an excitement left to men to imitate God and that men might not only have Gods command but his example also to bind this duty on him If it be asked here why God will 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 Tribut being reserved to himself 2. Because men having but a finite understanding beside the now corruption of it connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once or 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 with him and that he ought to cary in his own affairs along the week and order things so as the Sabbath may be duly sanctified when it shal come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to walk and converse with God and to be in his worship this is 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 wordly things It was 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 world ordinarily think and judge We see now how great and grievous a sin it is to break this command and with what 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 with more reasons and with more full and particular explication Because 1. All the commands hang some way on this and obedience is ordinarily given to them with the same readiness as this day is employed in Gods Service 2. It keepeth life as it were in all the rest and when men are cold in this so are they in all the rest 3. This tryeth men in theirlove to God best If indeed his company and service be more delighted in thenthe 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
or tacite conditions in all promissory Oaths 84 Wâ— ther indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their Officers be lawful 85 What does not lose the Obligation of promissory Oaths 13. particulars instanced 87. 88 What Oaths are null and of no force 88 Four cases vvherein the Obligation of a lawfull Oath ceaseth 89 Why vvicked men keep their sinful Oaths much more strictly then they do lawful Oaths ibid. What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the moral Law as it respects the Covenant of grace and as it respects the Covenant of vvorks 3 See Duties Command Law Omens and observations vvhen sinful and superstitious 112 How superstitious Observations may be made of a Word of Scripture 113 Oppression shewed to be a sort of rapine and against the 8. command 230 Obtestations vvhen lawful and binding and how vve may also sin in them 90 91 P. PErjury several sorts of it and several vvayes how one may become perjured 85 Whether one that necessitates another to swear vvhen he has a suspicion that other vvill forswear himself become Acessory to his perjury 86 See Oath Poligamy how a breach of the seventh Command 201 Poverty how men sinfully bring it upon themselves and so violate the eighth Command 247 Punishment of the iniquities of the Fathers upon the Children threatned in the second Command proved to mean spiritual and eternal punishment especially 73 74 Three considerations for clearing how the Lord does thâ—s punish Children for the Parents sin 75. Five ends for which the Lord threatens the Posterity of vvicked men ibid. How children become guilty of the Parents sin and vvhat special need some have to repent of the sins of their ancestors 76 Praising of God required in the 2. Command 53 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 53 54 Our failings after praising 54 Prayer required by the second Commandment 50 Many sins before Prayer instanced 51 Many ordinary sins in Prayer ibid. Many sins while joyning with others in Prayer enumerated 52 Many ordinary sins after Prayer instanced in 52 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 16 Pride in what things it appear 107 â—08 See Humility Promises vvhy annexed to some Commandments rather then to others 17 Why the fifth Command is called the first Command with Promise 191 What comfort the Promise made in the second Command to the thousand generations c. affords to believing Parents and their children 76 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 202 What Advantage a Believer under the New Testament â—as by such temporal Promises 203 See Vows R. RApine what it is 239 Religion how concerned in the duties we oâ— to others 190 Riches ten prejudices that come by them 25â— Right vvhether a vvicked men has it to any thing here 202 203 S. SAbbath the observation of it a moral duty 119 120 Three considerations for clearing the morality of it 120 The morality of it proved from the Scriptures way of speaking of it in general 121 The Prophesies Ezekiel 43. 44 45 46. chap. Considered 122 123 Matth. 24. 20. considered 123 2. Proved that all the 10. Commandments are moral and consequently this 124 This cleared from Matth. 5. 19. Jam. 2. 10. 124 125 3. Several peculiar remarks upon the fourth Commandment confirming the morality of it 127 128 4. Four Arguments drawn from Scripture to prove this 128 129 Four notable Witnesses to this truth 129 130 Objections answered 130 131 Remembring of the Sabbath imports four things 144 145 How to reckon when the Sabbath begins and ends 145 146 What proportion of it should be bestowed on spiritual duties 146 Several Considerations tending to clear that the fourth Commandment intended not the seventh but a seventh day primarily 147 148 Six Arguments for Evincing this 148 to 151 Some objections answered 152 Several Considerations for clearing when the Sabbath begins 152 153 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 152. to 155. 1. That the Sabbath may be changed from the seventh day to the first proved not deregatory from the 4 Commandment 155 156 2. That it was convenient that the day should be changed proved â—56 3. That the change should be to the first day of the work proved most convenient 159 4. That the seventh-day Sabbath was actually changed to the first day proved 160 to 166 5. That this change is not by Humane but Divine Institution proved 166. to 168 6. That this change was made by Christ from the very day of his Resurrection proved to be probable 168 How the Lord did sanctifie the Sabbath and we â—ought to sanctifie it 169 What works are lawful â—n the Lords day 169 170 Eighth Caveats for preventing the Abuse of what liberty God allows on that day 171 172 What is meant by a Sabbath days journey 170 What resting on the Sabbath imports and from what we must rest 173 174 That we are equally oblidged to the sanctification of the Sabbath as they were of old 174. 175 An Objection answered 175 Wherein the peculiar holiness required on the Lords day consists 176 177 What preparation is necessary for the Sabbath 178 Particular directions for sanctifying the Lords day from morning to evening 178 179 What 's to he done vvhen the Sabbath is over 180 How the Lord Blesses the Sabbath 183 184 Why he has yet apart a day to himself 184 How Magistrates are by the letter of the fourth Commandment oblidged to take care that the Sabbath 〈…〉 all that are under them 182 183 Six aggravations of the sin of Sabbath breaking 185 In what sense Sabbath breaking iâ— a greater sin then the breath of any command in the second table 186 Several vvayes vvhereby â—â—e Sabbath is prophaned 186 187 Some directions for preventing this sin 187 Sacraments the right administration of them required in the second Command 55 Eighth observations concerning the Sacraments in general 55 56 Five ends and uses of the Sacraments 56 57 58 How the Sacraments seal the proposition of a practical Syllogisme how the assumption and how the conclusion 57 How we sin by saying too much weight on the Sacraments 〈◊〉 several failings instanced in 59 How vve sin undervaluing of them seventeen vvayes ennumerated 60 61 How vve sin in not receiving the Lords-Supper 62 Many ordinary sailings before the participation of this ordinance ennumerated 63 Many sins on the receiving of the Lords-Supper instanced 64 Many sins after partaking of this ordinance instanced 65 Whether the admission of scandalous persons does pollute the ordinance 65 to 69 Sins forbidden in the first Command 19. 25 26 How vve may find out the sins against the first Command 27 Sins forbidden
love Thus when a mans protection is placed in men though Princes Psalm 146. 3. or in Multitudes or in Horses and Armies it is idolizing of them Thus rich men may make as it is Joh 31 24. gold their confidence and fine gold their hope that is when men account themselves secure not because God hath a Providence but because they have such means as Aâ—a trusted to the Physicians and not to God namely in that particular the cure of his disease or as the rich man Luke 12. 19. who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who possess them which could not be if they were not something too much thought of 4. The fourth way how Creatures are idolized by men is in their fear when men or events are feared more then God and fear maketh men sin or at least keepeth them back from duty in less or more like those Professors who for fear of the Jews Ioh. 12. 42. did not confess Christ Thus men may idolize their very Enemies whom they hate when they fear more him that can kill the body then him that can destâ—oy both soul and body Thus great men and powerful in the World are often idolized and good and well-qualified men may be made Idols also when men become so addicted and devoted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the Sectaries in Corinth were and such at all times for the most part are to their Leaders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5. The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man serveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an Idol in this respect it is said men cannot serve two Masters God and Maâ—mon and if we yet serve men we are not the Servants of Christ Gal. 1. 10. This may be known 1. By what men are most excessively taken up with and most careful to fullfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are ne ver so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans â—dol These be the most ordinary wayes how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in Gods room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will shew us any good Psalm 4. 6. By this thousands are kept in bondage and turned head long An excessive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3. 19. a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psalm 17. 14. to win their living and provide for their Families To this sort also belongeth Gluttons Drunkards Palate-pleasers who are lookâ— upon as the dainty men in the World abounding alace in our dayes being according to Satans Maxime 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 Judgements whereof men are most tenacious and will not quite 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 them to be lovers of themselves â— Tim. 3. vers 2. 4. and lovers of their pleasures more then God and self-wiâ—â—ed Tit. 1. â—â— 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 self 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 then 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 Ordinances 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 betwixt him and them and their external relation to him Jer. 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 Gods love and inward peace may be put in Christs room and more sought for sometimes then 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
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 then 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 reigneth 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 Gods righteous Judgement 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 oâ— 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 Judgement shall be set and 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 guiltness 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 means study to prevent it fear to name the great and dreadful Name of the Lord our 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 Gods greatness and to have your heart filled with his awe if his fear be in the heart there will be expressions 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 Judgement 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 gross violations of this commands and study to be more affected even when narratively ye are telling something wherein his Name is mentioned then otherwise 4. Tremble at this sin and suitably 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 gâ—ave Animadversion Look back on all your life and see if ye can remember when and where ye were grosly guilty reflect on your worship and observe omissions and defects at lest 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 haâ—dned 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 iâ— 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 â—o 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 Gods 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 Hypocrites 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 and 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
great difference betwixt these two to say the seventh-day Sabbath which the Jews kept is moral and to say the fourâ—h Command is moral the one may be and is abolished because another is brought in its room The other to wit the Command may stand and doth stand because it tyeth morally to a seventh day but such 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 thea possibly have had something ceremonial in the seventh day or in the manner used of sanctifying that seventh day which now is gone as double Sacrifice c. or in its reasons whereby it is pressed as there is something 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 noâ— did never 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 hurtfull 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 Lords day in its place but that doth rather qualifie the Command then repeal it for 1. It saith that a day â—s 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 its 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 Commandment but what day as to its order first second or seventh doth not because the first cometh in immediately upon Religion Gods 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 shal 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 first Genes 2. beginneth with the very first seventh after the Creation then it is spoken of Exod. 16. before the Law was given then Exod. 20. it is contained expressy 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. Psalm being peculiarly intituled a Psalm or Song â—et the Sabbath day The Prophets again do not forget it see Isai 56 58. Jerem. 17. and Ezek. 20. 22. In the New Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists Matth. 24. 20. Luke 23. 56. Acts 13. 14 15. 21. and 20. 7. in the Epistles as 1 Cor. 16. and in the Revel chap. 1. verse 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 â—t 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. 19. Neb. 9 14. and Ezek. 〈◊〉 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. Neb. 13. Jer. 17. and 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. aâ—d Rev. 1. 10. 7. The duties of it are particularly set down as Heaâ—ing 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 by the People to be His while they â—ay Thine holy Sabbath which property is asserted of that Holy day as being Gods besides other dayes Rev. 1 10. â—nd 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
themselves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lords 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 then 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 rob 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 Memento 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 put 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 Lords 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 Natures 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 Gods resting after six days working with his making only seven dayes in the week and employing six of them to work c. these reasons I say are all moral and binding 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 preceeding Commands to wit the stinting and determining of the solemn and chief time to be set a part for Gods worship to be one day of seven It is true Time is commanded to be allowed to Gods worship in those other Commands wherein the duties of worship themselves are commanded for worship cannot be performed more then any other duty without some time but that the chief time should be so much and so often is onely 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 that 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 then this so that 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 Gods 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 â—e frâ—e to men to carve out what solemn and chief time is to be given to and set apart for Gods 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 then this But neither of these can be said not the first as is clear not the second because it will not so quadrate with the end for if the time be shorter it incroacheth on Gods due if it be longer it incroacheth on Gods concession of six dayes to work in If it be shorter it incroacheth on Gods 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 Gods 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 he 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 practise of all so the Judgment and opinion which is often more sound then mens 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 Lords day from it 3. Take mens 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 Lords day The Conscience directly making use of this Command and of the Memento 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 alleaged against its morality quietit and the more tender 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. Gods Dispensations of Blessings or Plagues especially in spiritual things bear witness to this Truth Doth not experience tell us that those who make most 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 giue them a sore backset 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 prejudg themselves of the blessing 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 insisted 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 Gods Word and hath its Authority as well as the New Testament 2. What iâ— some other clearly moral and binding Law had been omitted or not mentioned in the New Testament as there seemeth to be no palpable and express Command against 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 found on the matter to be confirmed when we shall see what warrant there is for the Lords 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 Jews 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 annull 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. and 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 and 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 that they differenced the first day of the week from other dayes and one day in special is called The Lords-day which other dayes of the week are not 2. It all times be alike simply and all making difference be there reproved then could there be no time set apart to be observed by men to the marring of that indifferency and if so then hath the Christian Church been still in a palpable gross sin for if the keeping of a day by vertue of Gods Command marr that indifferency much more will the keeping of a day by mans command and so there could never be a Sabbath 3. We must therefore understand these places not as casting all days and times simply but ceremonial and Jewish days or dayes invented by men because the scope of the places runneth that way viz. against the bringing in of ceremonial worship as necessary which while some weak ones not yet sufficiently informed did still practise as Rom. 14. the Apostle would not have them hastily condemned in days more then Meats yet is there still a difference betwixt Bread and Wine in the Sacrament of the Supper and other meats which this discourse of the Apostle taketh not away so is it in dayes And in these Epistles to the Gâ—latians and Colossians he speaketh of dayes and not as would seem of the weekly Sabbath which is ordinarily called a day as taking in all the extraordinary Feasts of the Jews which is the more probable because the ceremonial Law was pressed on them as still necessary by false Teachers or he speaketh of mere Jewish dayes and so of the seventh day which they kept for it is of such observation of dayes as was sinful and brake them off from Grace and the Gospel as other ceremonies did that he speaketh of but that cannot be said of all dayes or of keeping one day of seven Therefore this cannot be meaned there 3. Obj. The fourth Command precisely commandeth the seventh day from the Creation to be kept but that is not moral therefore neither is the Command so Answ This Objection goeth upon that mistake as if the very seventh-day were still commanded in it as the main substance of it which our next discourse on the true scope and meaning of the Command will clear so that if a seventh-day and not that seventh-day be commanded as the main substance of that Command that Objection falleth 2. There is a difference to be put betwixt the mandatory part of the Command and what is further
required in this Command 8. Some other thing is required by this Command of a member of a Family which seeketh God then of a person in an heathenish Family or some other thing is required from so many persons joyned together as members in one Family then from such persons suppose them to be scattered from one another amongst heathenish 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 then where onely 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 apart therefore no less but much more is joint-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 then 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 strengthening one another and talking to or conferring with one another of the Word Deut. 6. verse 7. 8. Which cannot be denied to be duties called for on this day and yet they cannot be done but by joint 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 jointly on the Lords-day by the worship competent for that day then by proportion are they also called to worship him jointly 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 resoâ—veth Chap. 24. 15. I and 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 joint 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 otherways 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 Genes 18. verse 19. Joshua 24. 15. Job in the first Chapter of his Book and David Psalm 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 Genes 18. Exod. 12. Dout. 6. Joshua 24. Job 1. Psalm 101. and Psalm 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 apart for Gods service and Consecrated for that use So Neheâ— 12. 27. the Walls were Dedicated and the Levites brought out for that end which Dedication no doubt had a Religious use and 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 made oâ— Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zech. 12. 12. and that as a Prophesie of the Converts carriage under the New Testament We find it also mentioned 1 Tim. 3. 4. and 5. v. 8 and Titus 1. 6. 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in families after it before the Law by Abraham Iob and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Zachariah especially yea it is also renewed in the New Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this duty it will be found that there is hardly any duty more cleared and pressed then it It s pressed 1. By Command 2. By examples of Godly-men held forth as Paterns for imitation 3. By promises made to it and 4. By blessings conferred on the conscientious practisers of it Genes 18. Deut. 11. verse 18. 19. 20. 21. 5. As evidencing sincerity Genes 18. Ioshua 24. 6. As making Folks lyable to the curse and wrath of God when neglected Ierem. 10. 25. 7. As a fruit of the Spirit and as a companion of true repentance Zach. 12. 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1. Tim. 3. 4. Tit. 1. 6. Hence the Argument runneth strong That duty which in Scripturs is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary duty but Family-worship is such therefore it is a necessary duty 1 That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. 7. 8. and Deut. 11. 18. 19. In which two places it is clear that observing of the Law is not onely to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Family
cannot but take in Family-worship yet it is also clear that he meaneth not simply of inability to rule but mainly of defectiveness in the improving the ability which God hath given for Ruling therefore it is not said here He that cannot Rule his House though that be in part truth but he that doth not Rule and it is tanked with excessive drinking striking pride and other grosse ills it having that same effect that they had to wit to declare incapacity for such Offices Hence this is not to be the Rule of tryal if he can Rule his own house well as having gifts fitting him for it but supposing him to have these it 's to be inquired if he doth actually Rule it well which is the evidence of the right improving of his gifts therefore here Ruling in the mans own house and ruling in the Church or House of God are looked on as two degrees of one thing of the same nature because both taken in not only gifts fitting for the discharge of the duty of this respective ruling it but conscience and faithfulness in the improving of them We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families But shall proceed to add to what we have said Six or Seven Reasons or grounds that will further prove and clear the thing The first is drawn from nature which teacheth not only that the true God should be alone served and worshipped but that according to the Stations God hath put 〈◊〉 in they should improve them with their gifts parts for a higher end then their own behooff or advantage to wit his glory And that as they have a peculiar fellowship given them by him as his gift so he should have answerable and peculiar acknowledgement from them and therefore seeing the appointment of Families is Gods Ordinance and that it s he that giveth to some Children and Servants which are with-held from others there ought in all reason a Tribute to be given to him resulting from that Society and the Family hence it was that before the Law the Patriarchs had their worship specially in their Families yea Heathens beside their publick idolatrous worship and idolatrous Temples had their peculiar Penates or Houshold-Gods on whom for their particular families delivery from enemies and protection they depended 2. A second is drawn from the nature of Christian Communion amongst Believers which as it requireth the performing of Christian duties according as we are in providence called to them so it requireth the making use of that tye of Family-interest or relation super-added to the former for furtherance and entertaining of that Communion because there is a special access ministred by such a relation to the attaining of that end Hence it is we conceive as is said that some Christian Families are called Churches because so many Christians casten together lived in a Christian discharge of all Family-Ordinances so to speak 3. The Lord by his Covenant doth especially though not alway derive mercies to Families taking them in together and making promises to them and conferring priviledges on them So Abrahams whole Family was taken in Covenant Genes 17. And in the New Testament whole Families were at once Baptized which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements And is not this one special and very proper way of being answerable to them that they worship God together and joyn in blessing him for such mercies and in prayer to him for grace to carry suitably to them 4. The mutual interest that usually is in the condition of members of the same Family calleth for joynt-seeking of God and worshipping of him as they are jointly concerned in the same dangers the same sins often the same stroaks the same duties the same mercies for what is so to one is ordinarily some way so to all therefore ought they to joyn in confessing of sins acknowledging mercies deprecating dangers and stroaks and discharging of duties 5. Private worship is profitable to all the ends of a family It s an acknowledging of God and honouring of him it helpeth the Master to keep his authority and maketh every one in their Family to walk the more respectively towards the rest and it keepeth from many out-breakings when they are to meet so often together to seek and worship God hence in experience we often see that these families where religious worship is are generally more civil at least then 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 family 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 Joshuas Case keeping the way of Lord serving the Lord very comprehensive expressions taking in much and here its 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
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 God 's manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therefore 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 Col. 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 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 its meet that the day of Worship under the Gospel should â—e 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 singling 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 ground upon which the seventh day under the Law was preferred during that World do in this renewing of the World agree onely to the first day of the week then is the first day to succeed but these grounds proportionally agree onely 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 works on the sixth and rested the seventh It was the first day after the Creation so the first day of the Week is that day on which Christ rose having perfected the work of Redemption and obtained victory over death under whose power some way for a time his body was before that and was thereby manifestly declared to be the Son of God to wit by his Resurrection from the dead Rom. 1. 4. 2. The force of the example will hold here God made the World in six dayes and rested the seventh therefore rest ye with him so Christ having for a time suffered fully overcame the first day and began his estate of exaltation therefore rest with him and rejoyce that day it being the beginning of this new joy full World 3. No 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 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 suitable 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 iâ— 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 practise 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
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 tâ—us 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 dayes 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 dayes 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 Matt. 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 onely but in many 3. That this is not commended onely 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 dayes whereby it would seem to be clear that he counteth not the preferring of this first day as one of these dayes the observation whereof is prohibited and condemned by him noâ— willeth it to be laid aside and that purposely he passed the seventh day as amongst these dayes 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 Isai 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 wayes 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 its 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 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 sanctified 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 onely 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 manie things are recorded of it and astricted to it by commands which is not done of and to any other dayes 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 Pen-men 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 its especially to be taken notice of as the most solemn day for Gods 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 humane 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 humane or Ecclesiastick Constitutions which may reach the external man 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 humane or Ecclesiastick then it must be Divine but it is not humane or Ecclesiastick ergo its Divine That it is not humane will appear 1 If it reach the Conscience and that immediately then it 's not humane 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 humane 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 wayes 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 alonely and therefore beside all other dayes in the new World it may 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 after the Creation 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 Psalm 118. is very considerable to this purpose wherein there is 1. a Prophecy of Christ 2. Oâ— 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. 2. 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 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 dayes 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 dayes would be interrupted which is contrary to that morality of the Command whereby our dayes 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 infallibly this day was observed as different from other dayes then there is a Divine Institution of and warrant for this day but by the practise of the Apostles this day is celebrated as different from and preferred to other dayes 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 onely 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 change 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
to their need 3. to what 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 liberty which the Lord hath condescended to leave men at 1. That men would 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 necessity as they caâ—not contrive a way conveniently to evite when it cometh or could not foresee before it came 2. Men would see that that necessity be not brought on by themselves If the thing might have been done at another time that necessity will not excuse though if the sin be taken with and repented of and Christ fled unto for the pardon of it we may go about the doing that lawfully which sinfully we have necessitated our selves unto as suppose one had got warning to flie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet when necessity cometh he may still do it but not with a good Conscience till he first acknowledge the former fault of his neglect 3. It would be adverted if that thing may be done as well another time or may not without 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. will not sustain and bear weight before God when folk do them that day to have their own work day free and so put by the proper duties of the Lords day for some things that may be done the day or dayes following Thus rest is commanded Exod 34. 21 even in sowing rime and Harvest because the necessity is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them afterward 4. Men would take heed that they have not a tickling complacency 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 flie on that day though it was lawfull 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 inregularity 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 necessity 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 Physician 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 suitable 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 tryst 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 which we may see what need there is to watch over our selves in these things lest our liberty be turned into licentiousness and lest we grow either idle or carnal on that day Let us then consider how far this rest extendeth and under it we take in 1. The rest of the whole man outward and inward in deeds words and thoughts so is it Isai 58. 13. we should not speak our own words nor by proportion think our own thoughts nor find our own pleasures 2. It goeth through the whole day for though every minute of the day cannot be applyed to positive duties yet in no minute of it is it lawful to do another work inconsistent with the qualifications and scope aforesaid that is the negative part in it thou shalt do no work which bindeth ad semper 3. It is to be extended not onely to a mans own person but to all under him children servants c he must be answerable for it that they rest and must give them no occasion of work 4. It s to be extended even to the least work of any sort if unnecessary as gathering sticks speaking our own word c. these are all breaches of the Sabbath 5. This rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted or are consistent with the sanctifying of the Sabbath As 1. All works which tend to our external profit pleasure satisfaction c. all works of our callings which make for the increase of outward gain and profit such whereby we ordinarily sustain our lives These Hebr. 4. 15. are called our own works and here it s such works as ordinarily are wrought in the rest of the six dayes So it is doing thy own pleasure as well as works Isai 58. 2. Such works as tend to others external gain or profit as the great motive of them as Servants may be working for their Masters profit and yet prophane the day 3. Such as are not necessary on that day as ploughing sowing reaping or gathering in and that even in Seed-time and Harvest and so fishing going of mills c. when these are not done for the very preserving of life because they are not necessary out of that case neither is there any thing here of an extraordinary dispensation that maketh them necessary the weather depending on an ordinaryprovidence or ordinarily depending on providence which is to be reverenced Hence though the weather and season be rainy yet it is not lawful to cut down or gather in Corn on the Sabbath their hazard in this ease being common and from an ordinary immediate providence yet suppose that
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 ejaculatory 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 secret which may be both inward and outward or private in Families as reading of the word conferring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the word read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanks givings when they fall necessarily or more conveniently to be on the Sabbath All which and such like are proper duties for that day to which liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man would be added as a suitable dnty of it though it be no duty of immediate worship The fifth way is to consider the sanctification of the Sabbath complexly before it come when 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 worldly business it 's a great incroachment on the Sabbath thought too too usual to continue longer at work the night before then any other night of the week as if folks would gain the day of rest out of Saturnsdays night and Mondays morning 2 By not suffering this little times leaving of work to be idly spent but being taken up with endeavours 1. To abstract mind the 2. To from other works as well as the hand and to have the heart put in a lively frame mind the work of the day which is coming and to have a suitablenss to it If ye ask what suitableness we have to it Answ Endeavour 1. to be as if ye were about to meet God to tryst as if it were visibly with him and solemnly to treat and enter in marriage with him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye were already entered into his rest and had rested from your own works 3. To be as if ye were to dye and to step into Eternity for this resting should mind us of that and was and is still specially appointed though yet no Ceremony to mind us of Gods separating of us from others for himself that we may rest eternally with 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 theremay be no standing controversies against you to begin the Sabbath with 4. Pray with special solemn seriousness in reference to that day that ye may have peace for what 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 fitted to heare 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 with 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 slepped over but I say we would begine 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 spiritualy profitably Shew forth Gods loving kindness in the morning saith the Psam 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. 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 a 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 blessed 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 persisting in inwith special petitions relating to the day with all the seriousnese 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 of busking or 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 you words that they
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 idlense often sinfull 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 eight Command Thou shalt not steal for as idleness becometh a snare and temptation to a man to steal and hindereth him from works of Charity and suitable diligence in the works of his lawful Calling readily preventeth the one and capactiateth 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 diuerse 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 mak 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 for him separated from other dayes 2. Aconsequent 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 wayes 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 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 falling 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 seeting 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 apart of worship so as to bind consciences to it or to equal it with this day That is apart 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 apart 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 extrordinary cases he shall please to call for some part of them again 4. Yet extrordinarily 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 extrordinary 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 he 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 break the Sabbath himself or sufferred 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 to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity when 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 with access to converse with God a whole day of every week in duties of worship 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 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 sin 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 we 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 and so at length sit quite up 6 No sin hath more sharp challenges for it and more sad Judgements 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 â— 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 Num. 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 despissing of his holy things O is it possible that a man can be well that breaketh the Sabbath or to whom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the breaches of the commands of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comparing breaches of the commands of the two Tables we would compare sins of a like nature together that is sins of presumption with sins of presumption and sins of infirmity with sins of infirmity we say that a presumptuous sin against the fourth Command if it were but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it striketh 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 in firmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively daâ—eth God as it were and striketh immediately against him and so is an additional high aggravation of it beside What 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 Gospel neither was it as we conceive ordinary to stone the presumptuous prophaneners of the Sabbath even amongst the Jews yet will 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 we would be in hazard to postpone all the Laws or Commands of the first Table to these of the second but we 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 we enquire what God hath done and will do and what sinners may expect from him however men may over-look and pass them by yet before God they are often taken notice of and plagued even in this life and will be for ever hereafter if they repent not We may now therefore in the close exhort beseech obtest and charge you all as in the sight of God who is a severe avenger of them that ye would be aware of the sins whereby 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 but to our own condition or case As not stirring it self to be over and above that to be affected with God and his glorious works 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 worship even on his own 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 runing 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 If ye say ye have then somewhat else to do And have ye nothing to do this day Or wil ye take 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 may 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 â—itting 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 were blameless That they some way keept it and are guilty many also sleep weary 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 aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses and to punish continuance in them Especially 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 oversight oâ— 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 Bestoweâ— 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. sumeth up the whole Law in these two words which he calleth the two great Commandements Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy sef the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all thee Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and how eye many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in ohe sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable eare to inquire what God requireth of us as duty to others as well as to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shal speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22. 38. 2. why hath the Lord carved out mens duty to others as well as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2. 11. In which respect it is said Matth. 22. 39. the second is like unto this 2. If we compare the two Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Religion in which respect they express peculiarly our love to God which is called the first and great command for the first four commands require that which in its own nature is worship and is in an immediate way to be given to God but the duites required in the other six are not properly formally and immediately called for as parts of worship to God though as they are acknoweledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but four in the first Table and the Lords commending the duties of the second Table hath
the fear of the Lord fled 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 shal 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 fouâ—d 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 lessenet the esteem of such persons this insobriety being like a dead fly that mak eth 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. 31. and in the daughters of Moaâ— 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 deflowred 5. Yea it is often if not ever the fruit of some former loosness and carnalness being the effect that excessive wantonness usually breaketh out in and can Gods people warrantably have fellowship with these works of darkness or can they if guilty themselves reproved it in others Cicero calleth it Postremum vitiorum quia acta sequitur 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 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 fram e 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 though 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 shal this be displeasing to the Lord and not the other seeing he loveth and is best pleased with the native way of carring the body Junâ—uâ— and Rivet from him calleth this minching 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 christians sober grave c. and in nothing do our lightness vainity 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 dresing 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 perfidiousness and was at first appointed to cover their shame and nakedness It is observed that the Hebrew word â—eged doth signifie both perfidiousness and cloathing and cometh 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 with him and yet such is our wickedness that we will glory in that which is indeed our shame as iâ— 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 Jezebels like it is made use of to be a provocation thereunto see Prov. 7. 10. God in his first appointment of â—ayment for preventing of vainity and commending honest sobriety therein did make for our first Parents coats of skins And therefo e we say that in men and women both there is condemned by the Lord 1. Costliness and excessive bravery of apparel 1 Tim. 2. 9. which saith not that we are to foster sordidness or baseness or that men in all places or stations and of all ranks should as to their apparel be equal but that none should exceed It is strange that sometimes the poorest and meanest for place and often for qualifications are finest this way as if it were the best or only way to commend and set them out and that some should have more in cloathâ— then in their stock is utterly intolerable 2. Strangeness in the ever-changing fashions and extravagant modes of apparel while as the Lord by nature hath continued the shape of mens bodies to be the same for what is meant else by strange apparel so often forbidden in the Scripture but â—hat which is commonly called the fashion or new fashion a new and uncouth garb And certainly mens minds are often infected with lascivious thoughts and lustful inclinations even by the use and sight of gaudy and vain cloathing and we will see light loose conceited minds discover themselves in nothing sooner then in their apparel fashions and conceitedness in them 3. There is a lightness in cloathing as to colour mounting as they call it c. and in dressing of the body which may be seen in these dressings of the hair in powderings laces ribbon points c. which are so much in use with Gallants of the time this especially in women is insisted on and condemned Isa 3. 16. 17. c. some things indeed there ment oâ—ed are not simply unlawful especially to persons of higher quality and at all â—i â—es but the particulars following are condemned 1. Affecting of and having a lust after brave cloathing making our back our God as some do their belly Phil. 3. 19. and this may be where cloaths are but mean yet the lust and appetite after them may be great 2. Haughtiness and vanity in cloaths and dressings when we think our selves better with them then without them or esteem our selves because of them above others in other things superiour or at
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 4. Consider the effects in diverse respects 1. In respect of a mans â—â—â—ward 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 other wayes 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 dutis 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 spiritul 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 head 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 carts 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 sadly evident when the Lord cometh to count with them and if he should call many to this reckoning at the time of their eating or drinking it would be a terrible surprisal to them It is marked Matth. 24. 39. as an evidence of the sensuality and security of the old world that they continued eating and drinking and knew not till the flood came and it is more terrible and sad what the Lord saith afterward So shall it be at the coming of the Son of Man O! fear and think seriously of this when ye are at your cups and after them and do not imagin that you are never guilty but when you are like to beasts void of reason for the Scripture condemning drunkenness comprehendeth under it all excess in drinking and that which may indispose for going about what we are called to though the exercise of our reason be not alwayes disturbed Neither to constitute drunkenness is it needful that the person willingly and purposely intend drunkenness it is enough that he willingly drink and his will cannot be simply forced although he be not desirous that these effects should follow for it is the act and not the effect which is properly the sin as is said If there were any thing of the fear of God or sense of duty or shame of dishonesty there would not need many motives to disswade from these evils by committing of which most holy men have brought sad things on themselves and occasioned sad curses to their children as in Noah and Lot is clear and therefore their examples and falls are so far from being to be imitated or made use of to diminish from the account men ought to have of the greatness of the guilt as they often alas are that they are set up as beacons to scare and fright from them What sort of persons it doth worst become is not easse to determine it being unbecoming to every person yea even beastly and against nature men being by it not only put for a time from the exercise of their reason as it is in sleep but incapacitate to act it and put in a contrary beastly fury How unbecoming is it for old men that should be examples to others in sobriety How unbecoming is it to young â—en whose youth should be otherwayes exercised