am not come to destroy them but to fulfil them And soon after Whosoever therefore shall break one of these least Commandements and shall teach men so he shall be called the least in the Kingdome of Heaven that is shall have no place there as the next verse expoundeth it but whosoever shall do and teach them the same shall be called great in the Kingdom of Heaven that is shall be highly honoured in this Kingdom Mat. 5.17.19 Therefore Concerning the Preface prefixed before ths Decalogue although in the litteral and typical sense and signification of the words it relateth particularly unto the Jewes they being the only people whom God had brought out of the Land of Egypt out c. Yet in the mystical and spiritual import of them which is sufficiently declared and asserted in the Gospel and which is the farre more eminent consideration of them the said Preface containeth matter of an equall ingagement unto obedience lying upon all other Nations in common with the Jews For deliverance from under the power and tyranny of Sin Sathan Death Hell c. which is typically held forth in the great and famous deliverance of the Israelites from under the Tyrannical power of Pharaoh and out of the iron furnace of Egypt respecteth all Nations under Heaven as well as it doth or ever did the Jews according to the promise made by God unto Abraham long before Gen. 12.3 and not long after confirmed and renewed Gen. 18.18 chap. 22.18 Quest 10. But what may be the reason why God should seek to ingage the Jews to own him for their God and to yield obedience unto his Laws by mentioning the act of his Grace and Power towards them in bringing them out of the Land of Egypt c. rather then by insisting upon his farre greater obliging grace and favour unto them in delivering them from sin and from the curse due unto it and a thousand bitter and most grievous things following it Answ The wisdome of God judged it meet to reserve the clear and open-faced discovery of the Gospel and of the great work of Redemption for his Son Jesus Christ when he should come into the world 2 Tim. 1.10 Hebr. 1.1 with Ephes 3.5 So that though the Gospel was preached unto and amongst the Jews at and before the time of the giving of the Law Gal. 3.8 Heb. 4.2.6 yet was it preached unto them with much reservednesse of the lustre beauty and brightnesse of it God sent it unto them in such an habit as Rebecca was in when she met Isaack covering her self with a vail Gen. 24.65 This probably is the reason why God was pleased to make use rather of the shadow then of the substance of their great deliverance by Christ to insure if it might be their free and willing obedience unto his Law and this the rather because the shadow we speak of their deliverance from Egypt was a most sacred token or pledge from Heaven newly sent and received by them of his great respects and favour unto them And inasmuch as this people were to be patterns and ensamples and to lead the way of obedience unto the Law of God to the rest of the world it may be judged worthy the goodnesse of God towards them to animate and enliven their obedience unto it by reminding them of such an high-favour and priviledge which was appropriately theirs withall knowing their temper of being extraordinarily taken with propriety in their priviledges and favours from God Quest 11. Whether is the Decalogue or Morall Law more generally so called Morall throughout I mean naturally Morall in every thing that is contained or expressed in it Or may it not be termed Moral because it is more generally though it be not universally or in every point such Answ I suppose the question doth not mind any other of the Ten words or Commandements of this Law or any thing mentioned or contained in them but only the Fourth and in this more especially the Day the seventh day here commanded to be sanctified or kept holy That the observation or keeping holy of this day according to the tenour and rule of the Commandement as viz. by refraining our selves and by restaining others that are under us from ordinary labour c. neither ever was nor at this day is known by the light of nature to be a duty required by God of men is most probable and next to that which is unquestionable For First The ground upon which God builds his Commandement for the observation of this day viz. his resting on this day from his six-days work about the Creation is not known nor knowable by the light of nature The Scripture expresly saith that By Faith that is by divine Revelation and the credit we give here unto we understand that the worlds were framed by the word of God Heb. 11.3 If the framing of the worlds by the word of God be not known by the light of nature much lesse is the time that he took to finish it or on what day he rested from this work known unto men by this light Secondly There is expresse mention made Gen. 2 3. of the special interposure of God by way of Institution to make the observation of this day to become a duty unto men And God blessed the seventh day and sanctified it because c. There is no such course taken with any other of the duties enjoyned in all the rest of the commandements to bind the practise of them upon the consciences of men Therefore the observation of the day pointed unto in this fourth commandement is a duty of a different nature and consideration from those required in the other commandements they being all naturally Morall this only such by institution or particular command Thirdly If the observation of the seventh day we speak of were naturally Moral as the duties of the other Commandements and so of perpetual obligation as they are the primitive Christians generally and all the Churches of Christ throughout all succeeding ages untill now must be censured and condemned as living and dying and this as is most likely without Repentance in a sinful practise against the light of nature which is an hard sentence and hardly Christian for an inconsiderable party of men to pass upon the great Congregation of the first-born in al their Generations For it is sufficiently known that these did not walk in the observation of that day but of another instead of it Fourthly It is hardly to be thought or supposed and yet much harder to be proved that there was ever any thing written by God in the fleshy tables of mens hearts which was legible by the light of nature but that it hath been by one or other at one time or other actually read by this light The Apostle supposeth that the Gentiles which have not the Law do or may do by nature the things contained in the Law meaning the things in the Law which are naturally Moral hereby shewing
be yielded unto both gave place unto the latter and was disobeyed without sin in him that did transgresse it who questionlesse had sinned if as the case at present stood with him and his company he had not disobeyed it Mat. 12.3 4. The Moral Law being the greater in the juncture of the competition superseded the authority of the Ceremonial as being the lesse Again where the Law injoyning a strict Rest or cessation from work on the Sabbath day as being a law of inferiour consequence did not oblige the Priests against that Law by which they stood charged to worship God by slaying and offering sacrifices in the Temple even on that day this being a Law of more considerable and rich import then the other Mat. 12.5 Another instance like unto this we find Joh. 7.22 The reason of this Rule is nothing but what the common light of reason suggesteth viz. That in all Competitions between two things of unequal worth and goodnesse where both cannot be chosen or embraced the more worthy and weighty in goodnesse ought to have the preheminence By the light of this Rule evident it is that the Commandements of the first Table which respect the glory and interest of God are to be preferred in obedience before those of the second which concern the interest of the Creature when both cannot be obeyed As when we cannot but either betray or deny some truth of God which he hath made knovvn to us and so sin against a great duty of the first Table or else disobey the Magistrate Father Mother c. and so expose our selves to the losse of our greatest comforts in the things of this world yea it may be of life it self which are all contrary to the sense of the greatest duties of the second Table in ordinary cases in this case we must obey the charge of the first Table and stand by the truth of God with our testimony and disobey superiours whatsoever be the consequence of it It is true and the instances lately mentioned do confirm it that the greater duties of the second Table are by Gods gracious permission and allowance to take place of the letter duties of the first Table when there happeneth a competition between them But the duties of the same degree in both Tables being compared those of the first being the more important ought to have the preheminence in Competitions Quest 32. What is the Sixteenth Rule Answ Affirmative Commands are alwayes binding but not binding to be alwayes practising or actually doing what they command but only at times convenient and upon regular and due occasions They are indeed binding alwayes to maintain the habits of those vertuous and worthy actions which they enjoyn or an inward disposition or readinesse of mind to be doing the things required in them upon all occasions Thus when and where I am commanded to call upon God to meditate of his works to reverence his Word c. I am not commanded to be alwayes imployed in the actual exercise of these or any of these duties but only to be alwayes prepared and ready for the performance of them respectively upon all opportunities and when opportunity serveth to perform them actually There is the same consideration of all affirmative Precepts in matters appertaining to the second Table The Reason of this Rule is because it is meet that every vertuous and worthy action ' as well one as another should have time and place to be practised and wrought the honour of God on the one hand and the conveniency of the world on the other hand requiring it But evident it is that this could not be I mean orderly and without sin if any Commandement which bindeth to the practise of any one of them should bind them to the continual practice of it inasmuch as a man imployed in one action during such his imployment is uncapable of any other Quest 33. What is the Seventeenth Rule Answ Negative Precepts are not only alwayes binding but also binding to the actual forbearance of what they prohibit alwayes at all times and in all cases whatsoever excepting only such wherein haply God himself who hath power over his own Lawes shall grant a relaxation from any of them unto any man Thus the Commandement by which I stand charged not to hate God not to despise him not to make him a lyar by not believing him not to murther not to commit adultery c. imposeth a charge upon me to refrain from all these misdemeanours at all times and never to be found in any of them The reason of this Rule is because every evil or sinfull action is alwayes and in every case whatsoever repugnant to the glory of God and contrary to the true and real interest of men Therefore such Commandements of God by which these are prohibited admit of no cessation or interval in their obliging authority under any circumstance or circumstances whatsoever Quest 34. What is the Eighteenth Rule Answ Where any external duty whether respecting God or Man is required the inward disposition of the heart and soul from whence such outward actions when they are regularly and duely performed do proceed is required also Thus where the outward Worship and service of God are commanded a devout humble and pious frame of heart is commanded also So where I am commanded to feed the hungry to relieve the oppressed to pray for mine enem es c. I am commanded withall to be inwardly loving mercifull tender-hearted c. The reason of this rule is because God being a Spirit delighteth in special manner in the beauty and lovelinesse of the spirits and Souls of men as also to see fruits that are outwardly good growing upon their own proper trees and not upon those that are counterfeit And being desirous to make his Law spiritual and not bulky or great of body judged it meet to include his mind and will concerning all things becomming the inner man in those precepts wherein he requires such actions and deportments which are proper to be performed by the outer man Quest 35. What is the Nineteenth Rule Answ Where the external act of any sin is restrained there all inclinations inward motions workings and stirrings of heart towards the committing of that sin are prohibited and restrained likewise Thus where Murther is forbidden wrath hatred envie malice desire of revenge with whatsoever moveth in the heart or soul towards the perpetration of that horrid action are forbidden with it So where the act of Adultery under which according to a former rule all acts of bodily uncleannesse are comprehended is forbidden all lustful and wanton thoughts all secret motions and desires leaning towards that sinful act are made sinful also The reason of this Rule may readily be conceived by that of the Rule next preceding Quest 36. What is the Twentieth and last Rule Answ One and the same sin may in different respects be prohibited in several Commandements Thus a mans coveting his Neighbours Servant
imposition upon them at the first a fair account might be given but that my design of brevity is against it So that the Jews themselves in after-times did not observe their Sabbath nor as it seems stood bound to observe it with like strictnesse in respect of some particulars and who knowes in respect of how many unto which they were bound about the time of the first delivery of the Law thereof unto them and this by Gods own interpretation of his Law Nor is it an easie matter to make it out clearly from the Scriptures with what either strictnesse or liberty from things burthensome and grievous they stood at any time bound to observe it It seems they were not at any time bound to observe it upon any such termes of strictnesse but that they ought and doubtlesse might well call it a delight Isa 58.13 Yea God himself numbreth it amongst their feasts and with the same breath as it were threatneth to cause their mirth and their Sabbaths to cease Hos 2.11 And some of the Jewish Doctors themselves by the day of their gladnesse Num. 10.10 understand their Sabbath as Mr. Ainsworth noteth upon the place The greatest outward strictnesse unto which the Jews were tyed in the keeping of their Sabbath as farr as can be gathered from the Scriptures consisted First In abstaining from bodily labour and servile work from which notwithstanding they were not so strictly restrained neither but that in cases of necessity and the compasse or measure of this necessity who can justly measure or estimate As likewise in cases of a religious import they might yea in all cases of the former consideration and in many of the latter were bound thus to labour and work Secondly In forbearing to set any of their Children servants or cattel about any such labor or work excepting only in the two cases mentioned Thirdly In a serious preparing of themselves privately or with their families if they were heads of any for the more publique and solemn worship of God in the Tabernacle Temple or some of their Synagogues Fourthly In repairing duely on this day to one or other of these places and there to join with their Brethren that were present in the publique worship of God Fifthly In exhorting and perswading if need were those of their families to accompany them hither and to behave themselves reverently in the worship and service there Sixthly In meditating pondering and hiding in their heart the word of God after they have heard it read preached or expounded unto them Seventhly In exercising mercy as well towards their Beasts as toward their Bretheren upon occasion Eightly and lastly in refraining all idle vain and impertinent communication all discoursing of worldly businesse and affairs all leightnesse and uncomlinesse in behaviour all indulging themselves and giving way to their hearts in their secret workings against the Sabbath as detaining them from their worldly occasions longer then they can willingly or well bear c. That the Jews in the observation of their Sabbath were obliged by God unto these particulars may I suppose be proved from the Scriptures but I do not remember any thing further having the least shew of rigor or strictnesse that was required of them upon this account For to say that this was further required of them that in the vening or close of their Sabbath they were to gather up by Repentance what they had scattered in the day by forgetfulnesse or other infirmities of the flesh and humbly to crave of God in Prayer the forgivenesse of the iniquity of their holy things and to blesse him with thanksgiving for his holy ordinances and the like amounteth to no more upon the matter then to say they were bound on that day to do that which they stood bound to do every day besides not to add that to blesse and praise God yea and to pray unto God for things needful and comfortable and especially for forgivenesse of sins upon those terms of a gracious audience and acceptance on which the Jews might do both are so farr from deserving the name of things strict or rigid that David who perfectly understood their nature and propriety of working pronounceth them pleasant and joyfull See and compare Psal 135.3 with Psal 63.3 4 5. many other places in the Psalmes Concerning the daily offering that was to be doubled upon their Sabbath daies Num. 28.9 10 this was indeed a little more trouble and but a little neither to those that served at the Altar but it did not render the service of the day any whit more troublesome unto the generality of the people Now certain it is that Christ who came to call the servants of God unto a farre greater liberry in his worship and service then was permitted unto them under the Law of Moses hath not incumbred the observation of the Christian Sabbath with any austerities of duty or service either positive or privative I mean either in things to be done or in things to be forborn beyond what was charged upon the Iews in the keeping or for the sanctifying of their Sabbath If then their Sabbaths notwithstanding any seeming severity or rigor of those injunctions unto which they were tyed to submit in the keeping of them were yet a delight and dayes of gladnesse and mirth as we herd unto those that loved and feared God amongst them how much more should good Christians under the Gospel rejoice in keeping holy their Sabbaths the Ordinances and services whereof have more marrow and fatnesse much more heavenly sweetnesse in them then theirs had the external observation of them in the mean time being no whit more charged with any thing grievous or burthensome to the flesh but rather much eased and better accommodated unto their comfort if not otherwise yet by the farr richer and more gracious supplies of the Spirit which also they may obtain to what measure they shall desire if they shall stirre up themselves to ask them of God accordingly Quest 66. What then are the duties required of Christians in this Fourth Commandement or such of them by which an estimate may best be made of the rest Answ First in this Commandement they are enjoined to remember in the six daies preceding that their Sabbath or day of holy rest is drawing near and will be with them in the course of it and that they be accordingly diligent and carefull so to dispatch contrive and settle their worldly businesse within the compasse of these daies that if it be possible no temptation from hence may lye upon them to violate the rest of their holy day when it cometh Next in the morning of this day being come to sanctifie and prepare themselves for the regular observing it as well in respect of inward as outward requirements by a serious and effectual meditation of the high concernments for their well-being both in this life and in that which is to come of a conscientious observance of this day and also of the
any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to