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
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
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
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
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
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
Col. 4. 2. or when we meet with some special occasion or Dispensation pointing out to us this or that as a duty called for such a Providence invites us to the practise of that duty for though Providences will not make these things to become duties which are not duties yet they will serve to time and circumstantiate duties that lye on us by vertue of affirmative Precepts 4. Some special occasions and times are set down in the Word as for praying Morning and Evening for hearing the Word on Sabbath days and in these and other the like duties the examples of the Saints so recorded for imitation in Scripture would be observed as a Copy and patern 5. When they have not such inconveniences with them as cross and hinder other Moral duties of Edification love c. for if they do that they must yield and give place to these but if no other duty be called for then they ought to be done for we should be in some duty And though such dnties be in themselves Moral suppose praying hearing and such others which might be instanced yet the timing of them or going about them at such a time and in such a manner is not Moral simply but as these are by circumstances called for 6. When without sin such a duty cannot be omitted and although there be not any inward exercise of mind or frame of spirit sutable thereto yet the Conscience calls for it or there is some on special occasion or other that puts us to it 3. Observe that this Rule of Negatives tying ad semper or obliging in all circumstances of time is not to be understood but where the matter is Moral therefore we would distinguish again betwixt negative Morals and negative Positives for Positives whether negative or affirmative give still place to Morals As for instance that part of the fourth Commandment is negative In it that is one the seventh day â—â—ou shalt do no manner of work yet sometimes when necessity calls for it some manner of works is lawful on that day because it is only a negative Positive and not a negative Moral And so David's eating of Shew-bread was against a negative Command though not against a negative Moral but a negative Positive 4. Take this Rule that in all Commands joyntly and severally we would have special respect unto the scope God aims at by them all in general or by such a Command in particular now the general scope is 2 Cor. 7. 1. 1. Pet. 1. 15. 16 perfect and absolute holiness even as he is holy and therefore whatever he requires he requires that it be absolutely perfect in its kind as that our love to him be with the whole heart c. and so our love to others be as to our selves our Chastity and Purity all must be absolute see 1 Tim. 1. 5. This Rule will teach us what we are to aim and level at And whatever Exposition of the Commandments comes not up to this scope is no doubt defective and by this Rule only can we be helped to the right meaning of every Commandment for each of them has its peculiar scope both as to the duties it requires and sins it condemns And by this Rule it is that our Lord Christ whose Exposition with that of the Prophets is best draws in the least and smallest branches of filthiness to the seventh Commandment which dischargeth all things contrary to perfect and compleat Purity 5. The fifth Rule is that the Law is spiritual Rom. 7. 14. and that not only outward obedience to such duties or outward abstinence from such sinful acts is called for but the Law having a spiritual meaning calls for spiritual service and that in these three 1. As it requires spiritual duties such as Faith Fear Love to God and â—â— others right habits as well as right affections and outward actions and therefoâ—â— Paul to prove the spirituality of the Law instanceth in the habit of Lust Rom. 7. â—â— a thing thereby discharged 2. The Law is spiritual in that the obligation thereof reaches to the Spirite and very inwards of the Heart affections and thoughts as welâ— as to the outward man the love it requires is love with all the Soul Heart and Mind Hence there is Heart-Idolatry Murder and Adultery as well as outward therein condemned 3. It is spiritual in respect of the manner it requires as to all outward duties that they be done to a spiritual end from a spiritual principle and in a spirital way opposite to the carnal way to which the unrenewed heart of man is inclined in which sense we are commanded to walk in the spirit Gal. 5. 16. and so praying and praising which this Law calls for is praying and praising in the spirit 1 Corinth 14 vers 14 15 16. 6. A sixth Rule is that beside the duty expressed there is more implyed in the affirmative Commands and beside the sin pitched on there is more forbidden in the negative Precepts even all duties and sins of these kinds in whatsoever degree As for example in the affirmative Commands 1. Where the duty is commanded all the means that may further it are commanded likewise Hence under care to preserve our Brother Levit. 19. 17. 18. it is commanded that we should reprove him c. 2. Where any thing is commanded as a duty all duties of that kind are commanded as keeping holy the Lords Day is commanded in the fourth Commandment there hearing praying watchfulness all the Week over and all things belonging unto the Worship of God that day such as Tythes that is maintenance for a Ministry calling of fit Ministers bulding Churches c. are required though they be not all duties of that day 3. Where a duty is required the owning and suitable avowing of the duty is required also and so believing in God and the profession of Faith are required in the same Commandment Rom. 10. 10. 4. Where the duty of one Relation is repuired as of Childrens subjection there is required the duty of the other Relation as of Parents yea and also of all under that name Again in negative Precept observe 1. Where great sins are forbidden all the lesser of that sort are forbidden also as under Adultery Murder and Idolatry all light obscene Whorish words wanton looks unchaste thoughts revenge rash anger wordly affections c. are forbidden and they are comprehended and prohibited under the grossest terms to make them the more detestable odious and dreadfull 2. All means that may prevent these sins are commanded and all snares or occasions or incitements to them are prohibited 3. Where any sin is forbidden there the least scandal about it or the least appearance of the guilt of committing it is forbidden also for God will have his people holy and shining in holiness unspotted and without scandal and abstaining not only from all evil but from all appearance of it 1 Thess 5. 22. 4. We are not only forbidden the committing of such
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-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
added for pressing the observation of it or for explaining its meaning The precept strictly is Remember the Sabbath day to keep it holy It saith Remember the Sabbath or the Holy reâ—â— what-ever day it shall be on and so it is said in the close that He rested the seventh day but that He blessed the Sabbath Drawing it still from the seventh precisely to the Sabbath Even as in the second Command This is 1. commanded in special that no Image be made then 2. This in general that all Gods Commandment concerning his worship even such as were Ceremonial for the time should be observed with whatever others should be given So here this fourth commandeth expresly one of the seven because the Recurrency of that time is bounded and generally whatever seventh the Lord shall be pleased to pitch on We have said the more on this because it doth not only clear the true scope of the Command but sheweth the necessity of the observation of that time which the Lord hath sanctified for himself 3. We should put a difference also betwixt Ceremonial and Mutable All the Judicial Laws are Mutable and the Decalogue it self in respect of its Curse and as it was a Covenant giving life is actually changed and abolished Yet is not for that to be reputed Ceremonial and not Obligatory Though all Ceremonials be mutable yet all mutables are not Ceremonial Besides this change is not in the matter Why may not therefore the seventh day in order which was observed from the Creation to the Resurrection of Christ be changed to the first day of the week which is a seventh day in number still without abolishing the morality of the fourth Command Amongst other things in this Command there is more express mention of the whole Families joyning in this duty then is in other Commands Therefore it being a concerning-duty to us and a special thing included in the Command we shall speak to that Point concerning Family worship before we speak of the second general proposed about the particular morality of this Command and the meaning of the words of it that ye may see that it is no invention of Men when ye are called to it and when it is pressed upon you We shall here 1. shew you that This Command holdeth forth a Family or Domestick Worship 2. We shall confirm it more largely from other Scriptures and grounds of Reason 3. We shall shew wherein it consisteth in particular and on whom it mainly lyeth to be discharged 4. We shall shew the advantages of conscientious discharging of it and the Prejudices of neglecting it with the Aggravations of that sin That there is such a thing as Family-worship included in this Command will be clear by considering 1. What worship to God in general is 2. What Family-worship is 3. What this Command requireth 1. By worship is understood some Tribute payed by the reasonable Creature to God as the great and soveraign Lord Creator whether it be immediatly and directly payed and performed to him as prayer and praise or for him and at his Command and for his honour as preaching hearing and receiving of Sacraments which are worship when rightly gone about In a word we call that worship more strictly and properly which is a duty of the first Table and cometh in as commanded in it for the honour of God and not for our own or others external profit which though commanded in the second Table cannot be so properly called worship much less Immediate worship Thus Teaching others the Duties of Piety may be worship when teaching the Duties of any other ordinary calling is not 2. We call that Family-worship which is to be performed by such and such Relations or by all the constituent members of the Family jointly And so it differeth 1. From secret or solitary Worship which one performeth alone to and before God 2. From publick Worship which one performeth by joyning in a Congregation of many Families together 3. From that worship performed occasionally in mutual fellowship amongst Believers or professors of divers Families For 1. That may not be ordinary as this nor so frequent 2. That is free to this or that Believer as they shall choose or as occasions do cast them to be together This is not at choice but is necessary as to the same persons 3. This is performed by vertue of domestick relations and not of Christian only 4. This may have and should have an Authority-Domestick in its regulation For a Master of a family may authoritatively command the members of the family to pray keep the Sabbath c. and may suitably correct for the neglect of those duties whereas that other is by Christian Communion and Admonition onely Ye will see this Family-worship clear 1. By considering the Jews eating of the Pass-over Where there was 1. Secret worship no question apart 2. There was publick-worship a holy convocation the first day and the last But 3. There was peculiarly a Family-worship or if the family was little two joyned together for eating the pass-over within the House wherein all the members of that family or of those two little families that were circumcised were necessarily to be present and to be joyners this is Family-worship 2. By considering Psalm 101. compared with other Scriptures where ye have 1. David mentioning his private carriage and longing for God and walking in a perfect way 2. His publick carriage as a Magistrate in cutting off the wicked from the City of God as ye have 3. Elsewhere his publick-worship as Psalm 122. 1. and 2 Sam. 6. 4. His fellowship with all the Godly being a Companion to them that feared God Psalm 119. verse 63. Yet fifthly and lastly Ye have a walk within his House with a perfect heart mentioned there as contradistinct from all which must infer some religious performances of duties or exercise of worship in his House in reference to that station as well as in private or in publick yea a joynt-exercise because it is such an exercise as he performed onely at home in his House whereas had it been praying for them or any thing that otherwise he might have done apart he needed not go home to them for performing of it Yet 2 Sam. 6. verse 20. when the publick worship is done he goeth home to bless his House which manifestly sheweth a peculiar duty performed by him in his Family according as he resolved in that 101. Psalm 3. It will yet further appear that there is such a thing and some way what it is by considering Zach. 12. from verse 10. to the last where there is first A publick mourning of the whole Land 2. Of several families together Families shall mourn then 3. Families apart 4. Their Wifes apart and so every particular Person in secret In which place it is clear 1. That there is a worship of families besides publick and secret worship 2. That that worship includeth the same duties jointly performed by the members of
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
was added as aspecial solemnity of these solemn times and therefore the example or instance of these will not be concludent here to the prejudice of what we assert but rather to the contrary seeing there is a particular excepting of them from the ordinary rule and the particular intimation of their beginning in the evening will rather confirm our assertion that the ordinary Sabbaths did begin in the morning 4. It s not questioned if on the evening before people should be preparing for the Sabbath following we said that this is included in the word remember but if we speak of the Sabbath to begin at the evening before then it will be comprehended as a part of the very day and so it will conclude the work or observation of the day to close at the next evening We conceive especially to us Christians the day is to begin in the morning as is said and to continue till the next morning for which we reason thus Arg. 1. As other dayes begin or as dayes began at the first so must this but days ordinarily begin in the morning Ergo c. If the first six of Moses's reckoning begin so then this beginneth so also but they do begin so which may be cleared from Gen. 1. where the evening and the morning make the first day after the Creation 1. If there the morning and the evening do fully divide the natural day then the morning must go before the evening every morning being for its own evening But they do divide the natural day all being comprehended under six dayes Ergo c. the consequence is clear to natural sense for the fore-noon which is the morning must be before the afternoon which is the evening the ascending of the Sun is sure before its declining and seeing the morning natural to speak so of the natural day is from the twelfth hour at night this must be the beginning of the day Again the question then being onely whether to reckon the evening or the morning first it would seem necessary to reckon the morning first for if the evening be first that evening must either be 1. the evening of a day preceeding morning seeing every evening supposeth a morning to go before it in proper speech and I suppose the History of the Creation Genes 1. is not set down in metaphorical terms or 2. it must be an evening without a morning and that in proper speech here used is absurd and seems also to be as impossible in nature to wit that there should be a consequent and posterior evening or afternoon without a preceeding morning or forenoon as that there should be an effect without a cause or 3. it must be the evening following its own morning and so that morning must be lost proceeding the first evening recorded Gen. 1. The evening and the morning were the first day which to affirm would not onely be absurd but would also manifestly fasten the loss of a dayes time on the Scriptures calculation and it seemeth hard in all speech and Scripture-phrase to put evening before its own morning seeing there must be both morning and evening in each day neither doth the Scriptute speak any way of evening but when its drawing towards night which still supposeth the morning of that same day to be passed or else we must divide the day in the middle of the Artificial day and make the natural day begin at twelve of the noon day which will be as much against the Scripture phrase that reckoneth still the whole Artificial day as belonging to one natutal day the Artificial day and night being the two parts of one whole natural day All the force of the opposite reason is this the evening is first named Ergo it is first Answ Moses his scope is not to shew what part of one day is before another but to divide one day from another and to shew what goeth to make a whole day to wit an evening and a morning not a morning alone but an evening added to the morning which preceeded that made the first second third day c. as one would reckon thus there is a whole day because there is both evening and morning In this account its most suitable to begin with the evening because it presupposeth the morning and being added to it cannot but be a day whereas it is not so proper to say morning with the evening as evening now added to its morning compleateth the first day and evening now being past as the morning before God did put a period by and with the evening to the First day it being the evening that compleateth the day and divideth it from the following day and not the morning as one would say the afternoon with the forenoon maketh a compleat day and the afternoon or evening is first named because 1. the day is not compleat without it seeing it compleateth it 2. because the day cannot be extended beyond it now the first day is closed because the evening of it is come Arg. 2. What time of the day God began his rest we must begin ours but he began his in the morning of the seventh day the Artificial night having intervened betwixt that and the sixth which is clear for 1. Gods resting this day is more then his resting in the other nights of the six dayes it being granted by all that he made nothing in the night 2. There had not otherwise been any intermission betwixt his labour and his rest which is yet supposed by distinguishing the dayes Again if by vertue of the command of a day to be sanctified we should begin the night or the evening before then these two or three absurdities would follow 1. Then we would confound the preparation by the word remember and the day together 2. Then we Christians might also by vertue of the concession of six dayes for work begin to work the night before Monday as the Jews on this supposition might have begun their work the night before Sunday 3. Then we were almost no sooner to begin the sanctifying of the day then to break it off for rest and when its sanctification is closed as soon to fall to our ordidinary callings Arg. 3. If by this Command a whole natural day is to be employed for duties of Worship as another day is employed in our ordinary Callings then is it to begin in the morning the antecedent will not be denyed the consequent is thus made good if men account all the labour of their working time from one nights rest to another to belong to one day then must they begin in the morning or else they must account what they work after the first evening to belong to another day but that way of reckoning was never heard of the twelth hour belonging to that same day with the first hour Again if by this Command a whole artificial day together that is our waking and working time betwixt two nights be to be employed for Gods
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