of the day away when our minds run into the world we must curbe them and remember that the seventh day is the Sabbath of the Lord our God Reas 3 Thirdly Another Reason is That our Cattel and Servants and Children may rest as well as our selves they are to labour six dayes and one of seven they are to rest Reas 4 Another Reason is Because he hath sanctified it therefore the Lord blessed the seventh day and hallowed it Now then if the Lord hath sanctified the seventh day and appointed it if he hath set it apart for that purpose for spiritual employments and not to be filled up with any thing else we are guilty of Sacriledge if we do not give him this as Levit. 27.28 the Lord saith Whatsoever is devoted unto the Lord that is most holy unto him now God saith he hath devoted the seventh day to himself therefore we are to keep it holy Nebuchadnezzar a very heathen when he knew that the Vessels came out of the Temple of the Lord he would not employ them to a common use Dan. 1.2 He put them into the house of his god which was the holiest place he had Reas 5 Fifthly This is necessary because we are apt to be worldly and carnal and non-resident from Prayer and from the Word and serious humbling of our selves before God if we be never so little taken off how suddenly do our minds cleave unto the world and grow vain and unfit and distempered Now if God should not once in seven dayes have a day to take us off from the world as six dayes are employed in worldly affairs so if there were not a seventh day to take us off there would be no hoe with us therefore there must be a whole day to accustom us and habituate us to the Service of God otherwise we should drown our selves in the world The Sixth Proposition is this That as it must be one of seven so it is not indifferent which of the seven dayes we keep holy but it must be that day whereupon God rested therefore it hath the name of a Sabbath Sabbath is nothing but rest The reason of the name is Two-fold First Because God rested upon that day And Secondly Because we are to rest upon that day The Seventh Proposition is this That all that is in the fourth Commandment is not essential to the Commandment the fourth Commandment delivers only these Two things First That God will have a seventh day Secondly That this seventh day is to be the day of Gods rest This is the whole meaning of the fourth Commandment now all other particulars in the fourth Commandment are not essential to the fourth Commandment as that God made Heaven and Earth in six dayes and rested the seventh day c. It is not essential to the fourth Commandment but because at that time when God delivered the Decalogue there was no greater work then theâ— Creation and the rest from that work was the rest from the greatest work in the world thee fore it was kept upon the last day of the week upon which God rested from the Creation Now the meaning of the fourth Commandment is in the eighth Verse all the other particulars are but Commentaries to open it to the Jewes Remember the Sabbath day to keep it holy this is the fourth Commandment The Sabbath that is the day that God rested on and the day that we are to rest upon this is the holy day that is devoted to the Lord now it was kept upon the last day of the week because God created heaven and earth and rested upon that day and the Creation of heaven and earth was the greatest work that God then had done But then you will say Why doth the Commandment say That in six dayes God created Heaven and Earth and rested the seventh day I Answer 1. It is no strange thing to see some things in the Commandments which are not essential to them because the Commandments were delivered to the Jewes though they concern the whole world yet the persons that actually stood before God when the Decalogue was delivered were only the Jewes Deut. 5.22 God spake to the Jewes now no wonder that God speaking to the Jews did speak divers particulars according to them and in their phrase which if we had been alive and they to succeed us God would have spoken according to us as he did according to them 2. Secondly We see plainly there are some things in the Commandments which do not concern the whole world but only the Nation of the Jewes as in the first Commandment I have brought thee out of the Land of Egypt out of the house of Bondage Thou shalt have no other gods but me That is the Commandment but though they together with the other were put into the Tables of Stone yet it concerns only the Jewes 'T is true indeed it is a type of our deliverance that we are delivered from Hell and Sin and Satan as they were delivered out of Egypt and the house of Bondage but literally these words belong only to the Jews and the Commandment is this Thou shalt have no other gods but me So it is for the fourth Commandment Again There is something in the Fifth Commandment that doth not concern us but only them Honour thy Father and thy Mother c. That thy dayes may be long in the Land which the thy God giveth thee that belongs only to the Jews it is meant particularly of the land of Canaan This then is the effect of the Commandment Honour thy Father and thy Mother that thy dayes may be long in the Land of Canaan So that the first words are the Commandment and the later part belongs only to the Jewes So Deut. 5.14 the Fourth Commandment it was put into the Tables of Stone thus Remember the seventh day to keep it holy for the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou nor thy Son nor thy Daughter c. that thy man-servant and thy maid-servant may rest as well as thou that belongs to us as well as to them but then it follows Remember thou wert a servant in the Land of Egypt Here you see the Jewes have another Argument besides the Arguments that we have but though we have not that Argument yet the Commandment stands still and the Commandment is only thus much namely That there must be a Seventh day and that seventh day God rested upon now whereas the Jewes kept the last day of the week that was only by a temporary Commandment because the making of heaven and earth was the greatest thing that God had then done and God rested from that upon that day but now if God work a greater work then the Creating of heaven and earth and rest from that then by vertue of the fourth Commandment we are to keep that day holy upon which he rested from that work Now I
Saviour Jesus Christ and he pronounceth a blessing upon those that keep the Sabbath in those dayes Again Isa 11.10 it was Prophecied of old that the first day of the week should be the Sabbath day the Lords day In that day there shall be a Root of Jesse which shall stand up for an Ensigne to the people and the Nations shall flie unto it and his Rest shall be Glorious Not only the Fathers Rest shall be glorious when he had Created Heaven and Earth and rested the seventh day but Christs Rest also shall be glorious for all Divines agree that the Prophet speaks of the Rest of Christ from the work of Redemption now his Rest shall be glorious As God the Father Rested from his work and his Rest was glorious for four thousand years together so Christs Rest from his work shall be glorious there shall be glory and honour put upon it as well as upon the Rest of the Father when he Rested from making of Heaven and Earth Secondly Another Argument to prove this is out of Rev. 1.10 there Reas 2 Saint John speaking of the first day of the week the Spirit of the Lord calls it the Lords Day I was in the Spirit on the Lords Day so that it is not by Apostolical Tradition only but by the Institution of God himself he doth call it the Lords Day I was in the Spirit upon the Lords Day he calls the first day of the week the Lords Day by the same reason that the Sacrament is called the Lords Supper Now the Sacrament is so called because the Lord Instituted it and therefore it must be Holy so the Lords Day is called so because the Lord Instituted it and therefore it must be kept Holy Reas 3 Another Argument is this Our Saviour Christ himself doth Intitle himself to be the Lord of the Sabbath and therefore able to alter it and change it and appoint what businesse is to be done and what not to be done upon that day he doth openly profess that he is Lord of the Sabbath Mark 2.28 and John 5.23 he saith They shall Honour the Son as they Honour the Father As they honour the Father with a Sabbath in regard of his Rest from the work of Creation so they shall honour the Son with a Sabbath in regard of his Rest from the work of Redemption which being compared with Rev. 1.10 where it is called the Lords Day These two being put together do plainly prove it Reas 4 Fourthly Christ himself did command his Apostles to keep this day it was not by the Apostles counsel as if they would set up this day in the Church as some would have it but Christ did command them so to do for the Apostles did deliver nothing Generally to the Church but what they received from the Lord as Paul saith What I have received from the Lord that I declare unto you 1 Cor. 11. But I will prove it was the Commandment of Christ to them by this Argument Because the first day of the week was alwayes kept for the assemblies of the people of God before the Apostles durst order any thing in the Church the Apostles never durst undertake to set up any order in the Church until the Holy Ghost fell upon them in fiery tongues and that was fourty dayes after Now the first day of the week was kept long before this John 20.19 they kept the first day of the week and again the next week ver 26. they kept the first day of the week and Luke 24. they kept the first day of the week And if you compare three or four places of Scripture together as Mat. 28.16 20. together with John 20.19 26. we shall see plainly in John that they did meet upon the first day of the week and in Mat. 28. we shall see that Christ appointed them so to do it was by his Commandment Reas 5 Fifthly Another Argument to prove that it is by Divine Institution and not by Humane Ordinance is this Because the Wisdome of Jesus Christ would never have committed such a weighty thing as this is to the Judgement of man Certainly the Lord Jesus Christ before his ascending up unto his Father would never have left things to raw and uncertain and imperfect as to leave such a Branch of such a Sacred Ordinance to be at the Arbitrament of men being so apt to take liberty and so negligent to keep any day Holy surely the Lord would never have left it to the Arbitrament of men Therefore we may well conclude it is to be found in Scripture by Ordination of God for mark what the Apostle saith As Moses was faithful in all his house so Christ is faithful in all his house Heb. 3.2 3. He proves that Christ is more faithful then Moses Now Moses was faithful for he delivered the whole mind of God to the people of Israel there was nothing left out for time or place or manner there was not any Ceremony in the worship of God left out but he delivered all to them he was faithful So Christ is faithful in his house therefore seeing Christ knew how ready men were to neglect and prophane the Sabbath plain reason tells us that he would order it himself Reas 6 Again Who should Institute any Ordinance in the Church but only he that is the Head of the Church Reas 7 Again Another Argument is this It hath been the Practice of all holy men since the Apostles daies to keep this day That it was the practice of the Apostles that you will grant that they kept the first day of the week Now if there were no Argument but this that the Apostles did keep it this were enough to prove the change of the day when we find that the Apostles did sanctifie this day this were proof enough to stay our mindes for certainly they had a more Infallible guidance and direction then we have and they insisted upon this day 1 Cor. 16.1.2 They ordained and John the Divine kept this day though he were in the place of his banishment where he could hear no Sermon but was all alone yet he would keep the Sabbath on the first day of the week and the Lord rewarded his sanctifying of this day by declaring the Revelation unto him to incourage all good people to go on in keeping this day But to leave these and come to the time of the ancient Fathers immediately after the Apostles they all agree upon the first day of the week Jgnatius doth so and Saint Austin saith as the Virgin Mary is among women so is the first day of the week among dayes as she was blessed above women so is the first day of the week blessed above daies No man that makes conscience of his wayes but shall find a blessing upon eyery day but God hath blessed this day in a more peculiar manner and the soul that makes conscience of the keeping of it may by the Covenant of God expect a blessing
live forty years after the Ceremonies were ceased I would have you have a care of the Sabbath and delight in hearing of the word of God and meditating upon it and so forth and if any occasion come that you fall into the hands of your enemies pray that your flight be not in the Winter nor on the Sabbath day as who should say If it be in the Winter that will do hurt and be troublesome to your bodies and so if you fly upon the Sabbath day that will trouble your consciences if you regard Gods commandment and the good of your own consciences if you regard or fear Gods name it will grieve you to fly on the Sabbath day whereby you shall be deprived of the Congregation of Gods Saints therefore pray that your flight be not upon that day Intimating that it was Morall for if it had been Ceremoniall he would not have wished them to pray that it might not be upon that day Now whereas our Saviour doth so often condemn the Pharisees in regard of their strictnesse of the Sabbath it is not as if he did disallow the keeping of it but they were foolishly precise they strained at a gnat and swallowed a camel they crowded out and regarded not Mercy and Judgment they would not pull a poor beast out of a pit or relieve a poor man upon the Sabbath day they found fault that a man should be helped from deaths door by our Saviour upon the Sabbath this was their folly Now our Saviour did not condemn strict keeping of the Sabbath but he did condemn their Superstition for ever since Adams time it was lawful to do works of Mercy on the Sabbath it was Lawful to pull a beast out of the pit and do works of Mercy and Necessity upon the Sabbath day And whereas the Law saith The Jewes might not kindle a fire on the Sabbath day if we were in their case we might not neither for they were in the Wildernesse in an hot Countrey where they needed no Fire and having their Food provided to their hands And being in an hot Countrey if they kindled a Fire it was out of wantonnesse but if it had been a cold Countrey in Adams time and Abrahams time and in all times it was lawful to kindle a Fire Reas 7 Againe another Argument is this The very Heathen themselves have ever kept a Sabbath day though they could not tell which the day was some kept the Eighth day and some the Ninth yet they ever kept a Sabbath day Yea it is certain many of the Heathen themselves kept the Sabbath after their manner Alexandrinus a godly Father that lived but a little after Christ saith That the Heathen did count the Seventh day an Holy day And it is related of Alexander Severus Emperour of Rome though he were a Pagan and Infidel yet every Sabbath day he retired from his Warlike affaires and went up into the Capitol to worship his gods And it is reported againe in Heathen Histories our boyes go not to School upon the Sabbath day neither are Humane Arts taught on that day but we have a Rest upon that day Nay some of the Heathens tell us That they keep it from the Creation therefore Philo tells us That the Sabbath day is the Creation day and divers other poor people that never had Scripture or Prophet or Minister among them but went meerly by the light of Nature and what they had learned from their Ancestors and Fathers they did keep the Sabbath day Nay one of them saith That on the Seventh day all the Host of Heaven and Earth was finished Therefore seeing the very Heathen have learned to keep this day Holy it is an Evident Argument that this is a Moral Commandement I conclude the Proof of this Point with the saying of our Saviour Christ Mat. 5.18 Heaven and Earth shall passe away but not one jot or title of the Law shall passe away Marke our Saviour saith there that there shall not one jot or title of the Decalogue passe away As for the Ceremonial and Judicial law they stand not still but the whole compasse of them is removed the Ceremonial Law is quite and clean abolished and the Judicial Law in many particulars therefore our Saviour meant it not of those two Laws but he speaks of the Decalogue and he saith Heaven and Earth shall passe away before one jot of it shall passe away much lesse an whole branch be rooted out And Gal. 3.10 the Apostle saith Cursed is every one that continues not in all things that are written in this Law to do them not only he that continueth not in the first or second or third Commandment but he that continueth not in the fourth and fifth and all the rest And Jam. 2.10 the Apostle there saith If a man should keep the whole Law of God and be guilty only in one point he is guilty of all Suppose thou didst keep the Three first Commandments and all the Six last if thou keepest not the Fourth Commandment thou art guilty of the breach of all the Commandments I let this passe and come now to the last Proposition which is this That though the last day of the week were kept for the Sabbath till the coming of Christ yet the first day of the week that seventh day is now the Lords Day and is so to continue to the end of the World I frame it thus The change of the seventh day to the first day of the week is not by Ecclesiastical Law or by the Law of man or Apostolical Tradition but it is by the Institution and express Commandment of God The first Argument to prove it is taken out of Psal 118.24 It is an Argument Reas 1 used by the Church of God in all Ages ever since twelve hundred years agoe Saint Austin did use it in his time the Psalmist Prophecieth of the Resurrection of Christ the Stone which the builders refused is become the Head-stone of the Corner this is the Lords doing and it is marvellous in our eyes Our Saviour Christ Mat. 21. doth expound it of his Crucifying and Resurrection This is the day that the Lord hath made we will be glad and rejoyce in it The Psalmist speaks here of the Resurrection of Christ now speaking of this very day saith he This is The day that the Lord hath made And we for our part that are godly and desire to be built upon this Corner Stone we will be glad and rejoyce in it we will keep it as a glorious day a day of Thanksgiving and Rejoycing in God The thing is plain see Isa 56.1 2. the Prophet Prophecyeth of the Day of Christ and saith They are blessed that keep the Sabbath thus saith the Lord Keep Judgement and Justice for my Salvation is at hand to come and my Righteousness is to be revealed Blessed is the man that doth this and keepeth my Sabbaths This is a Prophecie of the day of our Lord and
though now under the gospel because Christ arose in the morning they are reckoned from morning to morning Fourthly another argument is this God never ordained halfe holy dayes in his Church indeed the Church of Rome have halfe holy dayes as saint Blacies day which is to be kept in the fore noon so they have other dayes that are to be kept in the after-noone but in the fore-noone they may do what they list so heathens did as Ovid saith the former part of the day is holy the latter part of the day is not holy the Lord hath no such days as these but all holy dayes in scripture if God ever appointed a fast or new moon or feast of Tabernacles whatsoever holy day he did institute it was an whole day and not a part of a day therefore much more this solemn day Again the judgment of all Divines in all ages hath been concerning an whole day I could instance in the fathers as in Irenaeus who saith we are to continue in the Sabbath all the day long for the Lord hath required all the day to be kept holy unto him and the saints of God have alwayes kept an whole day so saint Austin saith It is not enough that wee keep three or four houres of the day but that we rest the whole day And what rest not only to rest from our bodily labours for the beasts keep this Sabbath nor the rest of sport and pastime for that is the Sabbath of the golden calfe they ate and drink and rose up to play No but that thou mayest be vacant to God all the day in prayer and serving of him So in the Councell of Mexicon there was an assembly of ministers out of all nations in Christendome and they ordained a canon concerning the Lords day We ordain that people keep the whole Lords day holy and that they set themselves the whole day to pray to God and delight in God and heare his word and if a countrey-mans servant breake this day his punishment shall be to be beaten with severe blowes ictubus gravioribus are the very words of the Councell and if a Lawyer offer to plead this day he shall not have the benefit of his pleading or case and if a minister breake this day he shall be excommunicated half a year and throwne out of the Church and shall not be received into the Church again but upon great humiliation This was the judgment of Divines in all ages and it is the observation of a reverend Divine Musculus upon Exod. 20. God doth not say Remember the Sabbath to keepe it holy he that keeps it an hour or two keeps it holy but Remember the Sabbath Day to keepe it holy he will have a day kept holy Nay Calvin whom they take to be on their side to be a patron of their liberty he himselfe writing upon Deut. 6. upon these words Remember the Sabbath day he saith we are to keep this day speaking of himselfe and all the people of God we are to keepe this day and not a part of it but all of it The second Use is this we may hence see that sports and pastimes are not Vse 2 agreeable to the Lords day for if the Lord hath forbidden our weekly works on that day then surely he hath forbidden sports and pastimes The reason is good first because our weekly works are things Commanded at other times now sports and pastimes are never Commanded by God but onely permitted now if things commanded and things that are good at sometimes if these notwithstanding may not be done upon the Lords day then much lesse must those be done that are permitted onely Secondly because weekely works do lesse distract a man from God then sports and pastimes I appeale to any man here present if he be not more heavenly and better employed and lesse distract from good thoughts and gracious affections when he is plowing or sowing or threshing then when he is diceing and carding sports and pastimes beat a man further off from religion and let a man go to prayer after sports and pastimes he shall find himselfe more unfit and unaffected a great deal then he shall when he comes from the works of his calling Now if those things that do lesse distract from Gods worship and service are forbidden upon the Sabbath day then surely much more thâ—se things that doe more distract must needs be forbidden upon that day THE END Quae Deus abscondit ne scrutemur quae in apertum protulit ne negligamus ne aut unâ ex parte nimiae curiositatis aut alterâ iugratudinis damnemur 1. Point why a child of God may think he is dead or deader then ever when there is no such matter Seven cases of false liveliness 1. Novelty of Religion and grace 2. Violent Commotions 3. Indiscretion 4. Presumption 5. Activeness of natural disposition 6. Extraordinary assistance 7 Freedom from temptations How far forth a child of God may be dead 1. All by nature dead 2. Liveliest of Saints have some deadnesse 3. Deadest of Saints have some life 4. Dangerousness of the point 5. Needfulness of the point 6. How far forth a child of God may be dead 2 Chro. 16. Use 1 Tim. 1. The deadness of a child of God amplified A child of God may fall into very foul sins 2. A child of God may be hardned in sin 2 Chro. 19. 3. A child of God may be long in sin John 3. Reasons of the point Rev. 12.13 Mat. 26. Mat. 26.74 Rom. 9. James 4. Vse Joh. 13.1 Rev. 3.8 Why Gods people are to stand upon their guard 2 Sam. 7â— Jer. 32. Quest Answ â—â—uses of â—â—â—dness â— Gener. Pâ—ov 9.18 Mat. 26.47 â—â—h 2. Jonah 1. 2 Partic. Matth. 22. Jonah 4. 2 Chron. 17. Gal. 4. Phil. 3. Pro. 15. 2 Tim. 4. Matth. 25. 2 Pet. 1. Phil. 3. Matth. 26. Means of quickning 1. Means Second means The fourth meanes 5. Meanes 6. Means 7. Means James 5. Matth. 6. Motives 5 Matth. 24. Rev. 3. Matth. 19. 1 John 5 Acts 26. Five Remedies given the Church Verse 3. 1 John 1.3 Observation 1 Sam. 23.11 Prov. 13.3 Acts 19.25 Mark 4.19 1 Sam. 23.22 Ephes 6. Rev. 12.12 See more of this in the Sermons upon 2 Tim. 4.5 Matth. 3.17 Psal 119.92 2. Remedy Observation Part 1. Gen. 32.28 Mat. 12.30 Psa 2â— 1 1 John 2.14 James 3.2 Matth. 11.30 Matth. 7.18 Judg. 2.16 Psal 119.29 Rom. 13.12 2 Cor. 13.8 Gen. 39.9 Josh 7.21 Dan. 1.8 Psal 103. Direct 1 Sam. 17. Acts 16. Matth 26. 1 Kings 19. John 6.55 1 Sam. 14. 1 John â— 1 Sam. 25. Josh 5. Eph. 6. Psal 119. A child of God cannot fall from grace 2 Chron. 19.2.3 Mat. 25. 1. What not the Reason Evid Rom. 11.21 A childe of God cannot sin with his whole will A particular Church may perish 4. Notes of a true Church 1. Sincere preaching the Gospel 2. True and sincere use of the Sacraments 3. Sincere profession of the word of
come to the Eighth Proposition That this Fourth Commandment concerning a Sabbath day concerning the keeping of a Seventh day holy is a continual Commandment alwayes to abide in the Church of God I will prove it by divers Arguments that it was not to continue only in the time of the Jewes but it is to abide alwayes in the Church to the coming of the Son of man there is not a jot of Ceremony in the fourth Commandment Reas 1 The First Reason is Because God did institute the Sabbath before there was any room for Ceremonies it was commanded to Adam in his Innocency Now all Ceremonies did prefigure Christ and before Adam fell there was no Promise of the Seed of the Woman nor no need of it and so no need of a Figure to represent it but before Adam fell the Sabbath was prescribed Gen. 2.2 3. On the seventh day God rested from all that he had made so that God blessed the seventh day and sanctified it So that you see God having rested upon this day he sanctified it and put holiness upon it therefore we are not to name that Common which he hath named Holy now though we do not read of Adams keeping this day nor Abels nor Enochs nor Noahs nor Abrahams nor Isaacs nor Jacobs yet it doth not follow it was not kept for Moses doth not take in hand to set down the actions of the Fathers but only generally for you see what a short story we have of Methushelab a good man though he lived a thousand years almost yet we have scarce Three Syllables concerning him Now sith Moses did not undertake to set down all that they did therefore they might keep the Sabbath though he did not set it down neither afterwards doth he set it down for 319. years and 111. years which 430. years to the time of the Judges we have nothing spoken of concerning the Sabbath therefore seeing God did Institute it to Adam in his Innocency that is enough but what though the Fathers had not kept it holy doth it therefore follow that we must not keep it holy They had many wives doth it therefore follow that we must have many wives So suppose they did not sanctifie the seventh day though wee can see no proof that they did not yet this is enough That God did sanctifie it before any Ceremony was Again Though we do not read that they practised this yet the Scripture doth intimate to us that they did it Reas 2 The Second Argument to prove this is out of Exod. 16.23 before the Law was delivered upon Mount Sinai before the Commandment was spoken from Horeb yet you may see that the Sabbath is spoken of and the Lord doth finde fault with Israel for not keeping of it which intimateth it was a day they well knew and the Lord saith afterwards to Moses How long will ye refuse to keep my Laws and Statutes As in vers 28. the Lord there speaks of a Sabbath as a day well known unto them that it was commanded to be sanctified by them and this was before the delivering of the Ceremonial Law therefore it is not a ceremonial Law but a positive Law equipollent with the moral Law Reas 3 A Third Reason is Because it was written by the finger of God in Tables of stone and put into the Ark Exod. 31.18 and Deut. 10.12 the Commandments were written upon Two tables of stone and by the finger of God Now all Divines in all ages agree upon this that the writing of this Commandment in the Two tables of stone is an evident Argument of the morality of it For as a Reverend Divine saith Not to think the Fourth Commandment to be moral is the way to all Atheisme for if one should say the Fourth Commandment is not moral but ceremonial another might step up the next year and say the Second and the Fifth is not So that whereas the Law is written by the finger of God in tables of stone if we root it out of the tables of stone we shall root it out of the heart of man therefore the writing of it in the tables of stone is an evident Argument of the morality of it to all ages A Fourth Argument is this The Lord doth urge this Commandment Reas 4 more then any other Commandment in the Decalogue so that a man may question the First or Second or any of the Ten as well as this for first we know that God hath made this Commandment larger then any of the rest Secondly hee hath made it stronger and urged it with more arguments then any of the rest 3. He hath fixed a memento remember before it As who should say Be carefull of this and take heed of forgetting it take heed of those that shall teach you the contrary that this Commandment is not morall 4. It is negatively delivered and affirmatively the other delivered only one way either affirmatively only as the Fifth Honour thy Father and Mother or else negatively only as all the rest There is never a Commandment delivered both negatively and affirmatively but only the Fourth as Remember the Sabbath day to keep it holy there it is delivered affirmatively And afterwards it is delivered negatively In it thou shalt do no manner of work thou nor thy son nor thy daughter c. The Lord hath delivered it both wayes noting that this Commandment is equall and equipollent with the other and the Lord did this in infinite wisdome because he had not written this Commandment in the heart of man by the light of nature therefore the Lord did urge it more with Arguments that what was wanting in the light of nature might be supplyed by the pressing of Arguments 5. Another Argument is Because if this be not morall then we have Reas 5 not Ten morall Commandments there are but Nine now this is false for the Scripture tels us that the Commandments are Ten as Deut. 10.4 it is not an Ecclesiasticall thing but the Lord hath said it as you may see there And he wrote upon the Tables according to the first writing the Ten Commandments which the Lord spake unto you in the Mount out of the midst of the fire The Lord spake Ten Commandments now if the Fourth Commandment be not morall there be not ten Commandments And you may as well deny the Articles of the Faith and the Petitions of the Lords Prayer as the ten Commandments The Sixth Argument is this Christ tels us plainely that it is a Reas 6 morall Commandment Matth. 24.20 Pray saith he that your flight be not in the winter nor on the Sabbath day Our Saviour Christ here prophesied of the destruction of Jerusalem which was forty yeares after Christs Ascension when all Ceremonies were ceased as Paul had proclaimed before the destruction of Jerusalem That if any man would be circumcised Christ should profit him nothing Galat. 5.2 That is if he would keep the Ceremonial Law Now Christ bids those that should