required in this Command 8. Some other thing is required by this Command of a member of a Family which seeketh God then of a person in an heathenish Family or some other thing is required from so many persons joyned together as members in one Family then from such persons suppose them to be scattered from one another amongst heathenish Families certainly where Husband Wife Children and Servants are Christians and Professors of the same true Religion there is some other thing required of them then where onely the Husband the Wife the Child or the Servant is so but if they were scattered and became parts or members of diverse families among Heathens they would be obliged to seek God apart therefore no less but much more is joint-seeking of God required of them when they are united together as members of one family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his family then when he is withdrawn from them But a Master at a distance may command all in his family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The duties that are to be performed on this day will require this such as instructing one another exhorting admonishing comforting strengthening one another and talking to or conferring with one another of the Word Deut. 6. verse 7. 8. Which cannot be denied to be duties called for on this day and yet they cannot be done but by joint concurring together in that work and therefore it concludeth strongly that family-worship at least on the Lords-day is commanded here and if families be called to worship God jointly on the Lords-day by the worship competent for that day then by proportion are they also called to worship him jointly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other family worshipping him in the World So Joshua resoâ—veth Chap. 24. 15. I and my House will serve the Lord and sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one family then ought that worship to be joint according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as family-worship and that it is commanded we shall consider in the next place how the Scriptures do otherways hold it out 1. Then consider that where the Scriptures speak of eminently Godly men they speak of them as making conscience of this and take notice of their honouring of God in their families as a special part of their eminency So Abraham Genes 18. verse 19. Joshua 24. 15. Job in the first Chapter of his Book and David Psalm 101. are noted It must then be a commanded and commendable duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Genes 18. Exod. 12. Dout. 6. Joshua 24. Job 1. Psalm 101. and Psalm 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7. 84. were said to be Dedicated when they were set apart for Gods service and Consecrated for that use So Neheâ— 12. 27. the Walls were Dedicated and the Levites brought out for that end which Dedication no doubt had a Religious use and Will any think that they began with Prayer or praise as David did and left off such Exercises afterward see also 2 Sam. 6. 20. where mention is made oâ— Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zech. 12. 12. and that as a Prophesie of the Converts carriage under the New Testament We find it also mentioned 1 Tim. 3. 4. and 5. v. 8 and Titus 1. 6. 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in families after it before the Law by Abraham Iob and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Zachariah especially yea it is also renewed in the New Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this duty it will be found that there is hardly any duty more cleared and pressed then it It s pressed 1. By Command 2. By examples of Godly-men held forth as Paterns for imitation 3. By promises made to it and 4. By blessings conferred on the conscientious practisers of it Genes 18. Deut. 11. verse 18. 19. 20. 21. 5. As evidencing sincerity Genes 18. Ioshua 24. 6. As making Folks lyable to the curse and wrath of God when neglected Ierem. 10. 25. 7. As a fruit of the Spirit and as a companion of true repentance Zach. 12. 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1. Tim. 3. 4. Tit. 1. 6. Hence the Argument runneth strong That duty which in Scripturs is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary duty but Family-worship is such therefore it is a necessary duty 1 That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. 7. 8. and Deut. 11. 18. 19. In which two places it is clear that observing of the Law is not onely to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Family
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
at least it would be peculiar to them And by Christs rising in the morning is changed 2. It 's pressed peculiarly on the account of Gods redeeming them from Egypt they had that to think on that sometime they were where they got not liberty to rest any day therefore should they ease their Servants as it is Deut. 5. 14. 15. This holdeth especially if it was on the seventh day that their freedom from Egypt began Exod. 12. which was after that made the first day of their year that is the morrow after they did eat the Passover as it s made probable by some 3. It was peculiarly discovered to them by Gods raining Manna from Heaven six dayes and by his with holding it from them the seventh 4 It was peculiarly accompanied with special Ceremonial services beyond other dayes 5 God 's manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therefore it was most agreeable to that way and time to press the seventh day on them which minded them of the benefit of Creation but it 's otherwise with the Church under the Gospel Hence their Sacraments had respect externally to their deliverance from Egypt and temporal things whereas ours have respect purely to what is spiritual 6 The Apostle Col. 2. 16. taketh in their Sabbaths with their other dayes and though he take not in all dayes alike yet it can hardly be denyed but their seventh-day Sabbath cometh in there where all the Jewish times are put together Therefore it would seem there is a type not in the Command but in that day though not properly yet accidentally in respect of its worship end application c. complexly taken and that therefore this seventh day Sabbath is expired at least if not repealed seeing that dayes and times kept by the Jews are enumerate with their other Services which were antiquated even as when the Apostle condemneth difference about meat or drink his meaning is not to condemn what difference is made in the Lords Supper in the New Testament but what is from the Old so may the same be said of dayes It s their old difference he cryeth down Propos 3. As its meet that the day of Worship under the Gospel should â—e another then what was under the Law and should therefore be changed so it s meet that the change should be into the First day of the week and to no other day For 1. No other day has been honoured with so many Gospel priviledges as 1. With Christs Resurrection Matth. 28. It was the First day of his victory and rest 2. With Christs appearing twice at least on it to his Disciples singling it out from other dayes or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day if there were not something remarkable in it beside what is in another day 3. The Spirits giving at Pentecost Acts 2. will be found to be on the First day of the week now no other day can claim so many priviledges and so many wayes relate to Christ 2. If the ground upon which the seventh day under the Law was preferred during that World do in this renewing of the World agree onely to the first day of the week then is the first day to succeed but these grounds proportionally agree onely to the first day under the Gospel which agreed to the seventh under the Law Ergo. That which made the seventh day preferrable was 1. That God had ended all his works on the sixth and rested the seventh It was the first day after the Creation so the first day of the Week is that day on which Christ rose having perfected the work of Redemption and obtained victory over death under whose power some way for a time his body was before that and was thereby manifestly declared to be the Son of God to wit by his Resurrection from the dead Rom. 1. 4. 2. The force of the example will hold here God made the World in six dayes and rested the seventh therefore rest ye with him so Christ having for a time suffered fully overcame the first day and began his estate of exaltation therefore rest with him and rejoyce that day it being the beginning of this new joy full World 3. No other day can be substituted in place of the old seventh day reserving intire the morality of this Command therefore it must be this that is put in the place of that for this Command requireth 1. one day of every seven allowing six of every seven to work and that together Now if the day had gone beyond the Sabbath ensuing it had not been one day of seven if it had been the second third or fourth day then the six working dayes had not gone together But now the first being appointed for God next to the seventh God hath his part or tribute called for and then came six working dayes together unto us of that same week and so still they run God hath One and we have Six of the same week If it be here objected that this way the new World is begun with a Sabbath whereas the Sabbath closed and ended the old World Answ 1. Thus God hath no loss of what he required for this way no week wanteth its Sabbath 2. It s most suitable that the old World should end in a Sabbath and the new begin in a Sabbath that so the worship of the new which most distinctly discovereth the change might the more immediately and convincingly preach the change which could not so well have been done iâ— working dayes of both had met together or a working day of the one and the Sabbath of the other 3. Though the old Sabbath was the seventh in order from the Creation yet it was the first day after mans Creation God beginning as it were and entring him with that even so when men are brought into this new World or change God will begin it with gladness and joy to them Propos 4. The day of solemn publick worship required to be observed by this Command was really changed from the seventh or last day to the first day of the week according to the former grounds That it was really changed may be made out by these 1. That the Apostles and primitive Christians after Christs Resurrection and Ascension had their solemn day for meeting to worship God yet neither did they by themselves together in practise keep the seventh nor by command appointed it to be kept nor gave it the title of the Lords-day It s true that often they kept it in a sort with the Jews as they did Pentecost for the opportunity of the multitude coming together on these dayes or to bury it with honour as they did practise for a time several of the Jewish Rites antiquated for their gaining and till they were fully informed of their abolition but in constituted Churches of the Gentiles we
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
creature enjoyments be with delight sought for or excessively delighted in and folks become restless and anxious about them Matth. 6. 25. and too eager in pursuing these things and too much taken up with them so that the seeking after them marreth contentment and the quiet frame of the mind then there is sinful excess 4. Consider the effects in diverse respects 1. In respect of a mans â—â—â—ward estate or family and so a man sinneth when he eateth or drinketh beyond that which he may uphold or his condition in the world will allow and when his eating or drinking so may make himself or his wife and children fast for it afterward or to be much pinched 2. In respect of his calling if it divert a man from that and marr the work in his hand and make him break appointments set by him for finishing of other mens work which he might other wayes have kept and much more if it indispose him for speaking of or doing that which concerneth his calling it is then sure in the excess 3. In reference to his body if it be weakned dulled or indisposed by the excess of meat or drink This is called Isa 5. 12. inflaming of them and is not allowable 4. Look to it as it affecteth folks reason and in less or more indisposeth them to conceive or judge of things aright much more when it raiseth a fury or madness and maketh them as reasonless beasts in their carriage it is excessive and to be eschewed no doubt 5. Look on it in reference to the spiritual duties of a mans christian calling as of praying reading hearing repenting c. the obligation to these dutis laying on alway and our refreshments being in themselves midses to lead to the more chearful performance of them when by them we become more indisposed for them so as either to forbear them or to be formal or drousie in them that is sure not good but to be evited 6. Look to it in reference to the serious inward frame of the mind which these should have who ought to walk alwayes with God keep communion with him and be filled with the spirit whatsoever marreth that or obstructeth spiritul consolation or is inconsistent with it cannot certainly be good Hence Ephes 5. 18. to be filled with the spirit is opposed to excess in wine or drunkenness so that what is inconsistent with the one may be understood as belonging to the other and although this sensible joy of the spirit cannot be alwayes carried alongst yet none should incapacitate themselves for keeping up with it 7. Look on it in reference to our corruptions and the promoving of mortification when it either marreth this by dulling and weakning of the graces of the spirit or indisposing for their exercise or strengthneth and provoketh the former it cannot be but sinful being a feeding of the flesh a making of provision for the flesh as if we fostered our corruptions of laziness sensuality and other lusts when we feast our selves 8. Look on it with respect to its opposite sobriety and temperance what is not sobriety is excess and contrarily and sobriety being not only no excess but a denyed sober use of creatures there must be excess when the mind as well as the body is not sober in the use of these things 9. Look on it with respect to its end with which we began when it leadeth not to and fitteth not for honouring of God when it marreth our being useful to our relations and others either by taking up our time or spending our means that we cannot provide for them and supply them or indisposeth us for duties or hindereth a man from considering his own last end thus it is sinfully excessive 10. Look on it in reference to death and Christs second appearing for certainly our frame and posture in every thing should be such as we may not be surprised with that Hence is Christs warning Luke 21. 34. Take head that ye be not overcharged with surfetting gluttony and drunkenness and the cares of this life and that day come upon you unawares where he maketh not only the coming of the Lord an aw-band to keep from gross out-breaking into these sins but joyning them with the carts of the world he sheweth that there may be and oft is an indisposition for that day even from the inward frame of the mind occasioned by sensual inclinations and desires when nothing doth outwardly appear Now put what hath been said to tryal and ye will find that it is not only he who by surcharging himself staggereth vomiteth or hath no use of reason who in Scripture is accounted guilty of these evils but many more as will be sadly evident when the Lord cometh to count with them and if he should call many to this reckoning at the time of their eating or drinking it would be a terrible surprisal to them It is marked Matth. 24. 39. as an evidence of the sensuality and security of the old world that they continued eating and drinking and knew not till the flood came and it is more terrible and sad what the Lord saith afterward So shall it be at the coming of the Son of Man O! fear and think seriously of this when ye are at your cups and after them and do not imagin that you are never guilty but when you are like to beasts void of reason for the Scripture condemning drunkenness comprehendeth under it all excess in drinking and that which may indispose for going about what we are called to though the exercise of our reason be not alwayes disturbed Neither to constitute drunkenness is it needful that the person willingly and purposely intend drunkenness it is enough that he willingly drink and his will cannot be simply forced although he be not desirous that these effects should follow for it is the act and not the effect which is properly the sin as is said If there were any thing of the fear of God or sense of duty or shame of dishonesty there would not need many motives to disswade from these evils by committing of which most holy men have brought sad things on themselves and occasioned sad curses to their children as in Noah and Lot is clear and therefore their examples and falls are so far from being to be imitated or made use of to diminish from the account men ought to have of the greatness of the guilt as they often alas are that they are set up as beacons to scare and fright from them What sort of persons it doth worst become is not easse to determine it being unbecoming to every person yea even beastly and against nature men being by it not only put for a time from the exercise of their reason as it is in sleep but incapacitate to act it and put in a contrary beastly fury How unbecoming is it for old men that should be examples to others in sobriety How unbecoming is it to young â—en whose youth should be otherwayes exercised
That they are the spectacles of filthiness the overturners of goodness and honesty the chasers away of all modesty and chastity whorish shews the art of mischievous villanies which even modest Pagans did blush to behold the inventions to lewdness by which the Devil useth to gain innumerable companies of evil men to himself In another place he calls Theaters Cages of uncleanness the publick professions of wickedness and Stage-playes the most petulant the most impure impudent wicked shameful and detestable attonements of filthy Devil-gods which to true religion are most abominable And elsewhere he declares That when the Gospel came to be spread abroad in the World Stage-playes and Play-houses the very caves of filthiness went to ruin almost in every City as inconsistent with it whence the Gentiles sayes he complained of the times of Christianity as evil and unhappy times Epiphanius contra haeres sayes That the Catholick and Apostolick Church doth reprobate and forbid all Theaters Stage-playes and such like Heathenish spectacles Chrysostom Hom. in Matth. sayes I wish the Theaters and Play-places were all thrown down though as to us they did lye desolate and ruined long ago Elsewhere he sayes That nothing brings the Oracles and Ordinances of God into so great contempt as admiring and beholding Stage-playes And that neither Sacraments nor any other of Gods Ordinances pray mark this diligently O! how often is it sadly verified will do a man good so long as he goes to Stage-playes Bernard Serm. ad milites templi sayes That all the faithful Souldiers of Jesus Christ abominate and reject all diceing and Stage-playes as vanities and false frenzies Let Salvian his weighty words de gub Dei shut up this short account of the judgement of these ancient Fathers anent this matter who sayes That in Stage-playes there is a certain Apostacie from the Faith For what is the first confession of Christians in their Baptism but that they do protest they renounce the Devil his Pomps Spectacles and Works know thou Christian when thou doest wittingly and knowingly return to Stage-playes thou returnest to the Devil who is in his Playes for thou hast renounced both of them together wherein many Fathers agree with him they being harmonious in condemning Stage-playes as being ordinarily stuffed with the Names Histories Persons Fables Rites Ceremonies Villanies Incests Rapes Applauses Oaths Imprecations and Invocations of the Idol-gods as when the Actors cry Help Jove Juno Apollo Bacchus c. and exclaim O Jove O Cupid O Venus O Apollo O Mars O ye Gods c. and swear by Jove Mars Venus the câ—lestial Gods c. beside all these they are often fraughted in these dayes with wicked and prophane scoffs and jests abuses of Scripture and bitter invectives against piety and as drawing men on to Profanity Idolatry and Atheism In fine to shew the perfect agreement betwixt the Primitive and Protestant Church anent such Playes it will neither be impertinent nor I hope unedifying to subjoyn here the judgement of the famous Reformed Protestant Church of France from which other reformed Protestant Churches in this do not differ yea the stream of Protestant Divines runneth this way declared in a National Synod held at Rochel Anno 1571. where this Canon was unanimously framed Congregations shall be admonished by their Ministers seriously to reprehend and suppress all Dances Mummeries and Interludes and it shall not be lawful for any Christians to act or to be present mark well at any Comedies Tragedies Playes Interludes or any other such sports either in publick or in private Chambers considering that they have alwayes been opposed condemned and suppressed in and by the Church as bringing along with them the corruption of good manners especially when as the holy Scripture is prophaned which is not delivered to be acted or played but onely to be preached What useth now to be said in Apology for and defence of Stage-playes and for reforming of them yet so as to retain them still was long since objected by the witty and voluptuous Pagans and solidly answered and strongly confuted by the Fathers as it hath been by several Modern Writers particularly Doctor John Reynolds Mr. Stubbs and notably by Mr. Pryn to whose indefatigable diligence in collecting and great judgement in disposing of many of the particulars here discoursed I profess my self much beholden and may be in a great pâ—â— by what hath been here hinted concerning the invention and original of them the natureâ— end and use of them beside all that hath been and may most justly be said of the manâ— dangerous and dreadful tendencies attendants consequents and fruits of them and thâ— horrid abuses of them may sufficiently plead against the use of such Stage-playes beinâ— neither necessary nor profitable and for the utter abolition of them God is jealous anâ— will not be mocked Farewel July 10. 1675. TO THE READER THe Decay of Religion at this day in the World is come to such an height as that it is observed by all who pretend unto any Concernment therein and Complained of by Many By Religion we understand the Power of it in the Hearts and Lives of Men and not any Outward Profession of it only much lesse the generall pretence that is made unto it in them by whom its power is openly denied Neither is it manifest onely in the fruits of Sinfull security and the flagitious lives of all sorts of men but begins to be so also in its effects in the present state of things in the World filled with Misery and Confusion For the Wrath of God is many wayes revealed from Heaven against the ungodliness and unrighteousness of men who hold the â—â—th in unrighteousness and in many Nations the Visible tokens and demonstrations of it do abound For there is in them no peace to them that go out nor to them that come in but great vexation is upon all their Inhabitants Nation is destroyed of Nation and City of City for God doth vex them with all adversity For whatever may be the thoughts and counsells of men in these things the Judgements of God are not meerly subservient unto their lusts and passions it iâ— his own controversie with the world for neglect of the Gospell and opposition unto it that he pleadeth in them neither can our present respite in the enjoyment of outward mercies be any evidence unto us that we are not the objects of the same displeasure All men are in the same condition among whom the same sins and the same relapses from the power of religion are sound for God is no Respecter of persons It is indeed an effect of divine patience which if abused unto security will issue in a more sore revenge In the mean time the Voice of God unto us in all the miseries and desolations we hear of in the world is that unless we Repent we shall all likewise perish Neither are we altogether left without pregnant warnings among our selves in many severe dispensations of divine providence And
matter be Moral not contained in any former Command then is the Command it self Moral seeing a Moral substance and Matter denominateth the Command so Yea it must be Moral otherwise something Morally necessary to Gods service such as the determination of its chief time should be omitted It may be assumed yet further It must be Moral be it what it will to eschew a Tautology in this short Compend of Duties and that of Moral Duties too Again If it be not Moral but contain some Ceremonial thing reducible to one of the three former Commands Then 1. It might have been put amongst other Ceremonials 2. Other Ceremonials might have been put in with it Or. 3. A Reason given Why all are not Reducible to some Moral Command 4. If the matter of this be Reducible to another Command then can it not be accounted a distinct Command neither ought it here to have been given as such but subjoyned to some other as the Servants and Beasts resting is sub-joyned to this 5. It would be â—hewn to what Command it 's Reducible as to the substance of it if it be Ceremonial 6. A Reason would be given Why amongst Ten One and onely One is set down so far different from all the rest And if all these Absurdities follow the Denyal of it's substance to be Moral then for eschewing of them we must conclude it to be Moral and so the fourth Command is Moral Fourthly we reason thus If it be not Moral it must either be Judicial or Ceremonial for the matter and substance of it but it is not Judicial that is it belongeth not to External Policy and Civil Society principally and especially in that one Nation because no such duties are comprehended at least Primarily in any Command of the first Table but in the second which teacheth Duties to others as this first doth to God Neither is it Ceremonial For All Ceremonies that are Typical have their rise since the fall and relate some way to Christ to come But this of sanctifying one Day of seven had it's rise in the state of innocency and was enjoyned to Adam in Paradise before he fell and therefore cannot be called Ceremonial properly more then the Command of a Man's leaving Father and Mother and cleaving to his Wife so that they two should be one flesh which the Apostle Ephes 5. maketh use of Besides if it were Ceremonial in the substance then were it Typical and significant of some thing to come which is hard to shew Then also had it not been Lawful to have retained it for Ceremonials now in their use are not only dead but deadly But this Morality in substance the same with the Command which we plead for was retained by the Apostles and primitive Church to sav no more Therefore it is not Ceremonial And so this Law must needs be Moral To say That the Command is partly Moral partly Ceremonial if we respect it's substance will not hold For 1. There is no such other Law 2. That were to make Confusion betwixt Ceremonials and Morals which it seemeth the Lord himself hath aimed and resolved to keep clearly distinct 3. What ever be Ceremonial That which was allowed and injoyned to Adam in Paradise and wherein we may agree with Him under the Gospel cannot be Ceremonial For neither of these States are capable of proper Ceremonies but both agree on a seventh Day Therefore it is not Ceremonial The third way we make out the Morality of this Command is By particular considering of it self and here we argue thus If it be not onely put into the Decalogue with the other Moral Commands but more singularly explicated and pressed even in it then they then it is certainly Moral that is perpetually Obligatory with the rest But so it is put and set down in the Decalogue and pressed even more then the rest of the Commands as on other accounts so possibly on this because it 's Ground is Positive and Men need the more Words about it Just as in the second Command Ergo c. Now that it is thus put and pressed appeareth these several wayes 1. It shareth of all common Priviledges with the rest of the Commands set down in the Decalogue that were all spoken yea Written by the Lord immediatly and laid up in the Ark. 2. It is proposed and set down in it's Form both Positively Remember the Sabbath to keep it Holy and Negatively in it thou shalt do no manner of work c. Whereas all the other Commands are but one of these wayes set down 3. It hath the Particularity in it that all the rest have to wit To be in the singular Number Thou shalt c. To shew That it speaketh to every one in particular Yea though all the Commands concern all Ranks yet onely here are Son Daughter Man-servant Maid-servant and Stranger expresly mentioned as comprehended in it 4. There is a special Equity holden out here in the proportioning of this time There are six dayes given us to Labour on and therefore it is all the Reason in the World that the Lord have the seventh And if this Concession of Gods of six dayes to work on be Moral For all the time is Gods and we cannot for our use take any part of iâ— but by his grant and there is no other grant But this dividing and proportioning of Time betwixt him and us in which Division too he hath given us by far the laâ—gest Share to wit Six parts of seven Then must the setting a part of a seventh Day be Moral also And so the Command it self wherein both are comprehended viz. The sixth given to us and the seventh reserved for him they must needs stand and fall together For they mutually put each other Thou shalt labour six dayes and rest on the seventh Thou shalt rest on the Sabbath day and Labour six 5. This Day is claimed by the Lord as a thing wherein he hath a special Propriety It s the Lords day for though he did give six yet he reserved a seventh And can or dare any say That he discharged that or dispensed it away from Himself to any other If not it must be His still and cannot without Sacriledge be other wayes applyed 6 Obedience to this Command is pressed by an exceeding weighty Reason drawn from Gods own Example which maketh it clearly Relative to its first Institution Genes 2. Where it is said That He rested after six dayes Work the seventh Day viz. the whole seventh day and so should we which is the more effectual for proving the Morality of this Command Because 1. Iâ—s a Reason that took place even in innocency and so respecteth no Type or Ceremony 2. It is Universal belonging to all Men who are God's Creatures And therefore since the Reason is perpetual so must the Command be like-wise 7. This Command alone and beside all others is expresly pressed in the observation of it not only on Masters and Rulers for
former Hebr. 2. 5. and the redeeming of the one is looked upon as the making of the other therefore from that day forth the day of rest is to be such as may relate to both now the day being changed to the first it remembreth us of Gods rest at the Creation by distinguishing six dayes from the seventh and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former Arg. 2. If the new World be a work as much for the glory of God and as comfortable to men when it s begun and closed or finished by the work of Redemption as the making of the old World was then the day of rest of the new World is to be made to relate to that much more if the Redemption of the World be more for the glory of God and for the comfort of men then by the ground on which the seventh day was at first instituted it s also again to be changed to wit the memory of Gods great work but both the former are true Ergo or thus if the ground that made the seventh to be chosen for the Sabbath in the old World be changed in the new and thaâ— ground agree better to another then to it then it is to be changed But the ground whereupon the old seventh day was preferred is now changed there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus f the perfecting of the work of Redemption and the rest of the Mediator after it be as much to be remembred as the work of Creation and Gods resting after it then the day is to be changed but so it is Ergo. Arg. 3. If by Christ in the new World all the Levitical services be changed and the Ceremonial Worship of that day then it is meet that the day also should be changed 1. For shewing the expiration of that Worship and Law it being hard to keep that day and to distinguish it from the Jewish former Worship 2. To keep Christians more Judaizing and to abstract them even from former services of the Sabbath now abolished just as now no particular family hath the Priesthood as Levi had it before nor no particular Nation hath the Church confined in it as that of the Jews had though these were not typical properly yea it would be such a day as would point out the evanishing of former Ceremonies which the inbringing of the first day abundantly doth Arg. 4. If the Worship and Ordinances of the new gospel-Gospel-world be eminently to hold their Institution of Christ the Mediator and to be made some way relative to his Redemption past then it is meet for that end that the Sabbath-day be changed so as it may be dependant on him as all other worship is that is moral-positive or positive-moral and that cannot be done well if the former day be kept unchanged at least not so well as when it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayer Praise Ministry c. now Sacraments as they seal are not ceremonial for the Tree of Life was instituted to be a seal of the Covenant of works in the state of Innocency before the fall while there were no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of worship without hazard of typifying a Saviour to come therefore he instituted new ones and that with relation to his work of Redemption considered as past Hence also his Prayer or Pattern is called the Lords Prayer and his Sacrament of the Supper is called the Lords Supper because instituted by him and relating to him in this sence it is peculiarly said Hebr. 2. 5. That God put in subjection to him the World to come different from what was before and he is put as the Son in the New Testament in the place of Moses who was the Law-giver and faithful Servant in the Old Heb. 3. upon this ground we think that day is called Hebr. 1. 10. the Lords day to bring it in a dependance on Jesus Christ and to make it respect what is past of the work of Redemption Arg. 5. If the day of solemn publick worship be a piece of Gods worship capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of worship capable of that and it falleth under the power of Christ who Matth. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other worship was which stood by Gods positive Command even as this did Arg. 6. If by this Command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the first day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their seventh day and yet nothing so in the fourth Command which commandeth one of seven but not the seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far
to their need 3. to what may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former liberty which the Lord hath condescended to leave men at 1. That men would see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessity as they caâ—not contrive a way conveniently to evite when it cometh or could not foresee before it came 2. Men would see that that necessity be not brought on by themselves If the thing might have been done at another time that necessity will not excuse though if the sin be taken with and repented of and Christ fled unto for the pardon of it we may go about the doing that lawfully which sinfully we have necessitated our selves unto as suppose one had got warning to flie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet when necessity cometh he may still do it but not with a good Conscience till he first acknowledge the former fault of his neglect 3. It would be adverted if that thing may be done as well another time or may not without prejudice that is considerable be delayed till the next day Thus taking or giving of Physick on the Lords day making ordinary civil visits beginning voyages c. will not sustain and bear weight before God when folk do them that day to have their own work day free and so put by the proper duties of the Lords day for some things that may be done the day or dayes following Thus rest is commanded Exod 34. 21 even in sowing rime and Harvest because the necessity is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them afterward 4. Men would take heed that they have not a tickling complacency that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of Conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24. 20. pray that your flight be not on the Sabbath day because it would be heavy to Gods people to flie on that day though it was lawfull 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without inregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessity to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physician should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a suitable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to tryst them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all which we may see what need there is to watch over our selves in these things lest our liberty be turned into licentiousness and lest we grow either idle or carnal on that day Let us then consider how far this rest extendeth and under it we take in 1. The rest of the whole man outward and inward in deeds words and thoughts so is it Isai 58. 13. we should not speak our own words nor by proportion think our own thoughts nor find our own pleasures 2. It goeth through the whole day for though every minute of the day cannot be applyed to positive duties yet in no minute of it is it lawful to do another work inconsistent with the qualifications and scope aforesaid that is the negative part in it thou shalt do no work which bindeth ad semper 3. It is to be extended not onely to a mans own person but to all under him children servants c he must be answerable for it that they rest and must give them no occasion of work 4. It s to be extended even to the least work of any sort if unnecessary as gathering sticks speaking our own word c. these are all breaches of the Sabbath 5. This rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted or are consistent with the sanctifying of the Sabbath As 1. All works which tend to our external profit pleasure satisfaction c. all works of our callings which make for the increase of outward gain and profit such whereby we ordinarily sustain our lives These Hebr. 4. 15. are called our own works and here it s such works as ordinarily are wrought in the rest of the six dayes So it is doing thy own pleasure as well as works Isai 58. 2. Such works as tend to others external gain or profit as the great motive of them as Servants may be working for their Masters profit and yet prophane the day 3. Such as are not necessary on that day as ploughing sowing reaping or gathering in and that even in Seed-time and Harvest and so fishing going of mills c. when these are not done for the very preserving of life because they are not necessary out of that case neither is there any thing here of an extraordinary dispensation that maketh them necessary the weather depending on an ordinaryprovidence or ordinarily depending on providence which is to be reverenced Hence though the weather and season be rainy yet it is not lawful to cut down or gather in Corn on the Sabbath their hazard in this ease being common and from an ordinary immediate providence yet suppose that
be within view of Heaven to make some Essay of glorified Saints exercise there and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God The Fourth way of considering this sanctification is positively to wit as to the Duties wherein the Sabbath is to be spent which are shortly all duties of immediate worship whether they be inward as meditation self-examination heart prayer either ejaculatory or more continued heart-sorrow for sins c. or outward as vocal prayer and singing of Psalms reading the Scriptures and other pious Books hearing the word c. or whether they secret which may be both inward and outward or private in Families as reading of the word conferring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the word read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanks givings when they fall necessarily or more conveniently to be on the Sabbath All which and such like are proper duties for that day to which liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man would be added as a suitable dnty of it though it be no duty of immediate worship The fifth way is to consider the sanctification of the Sabbath complexly before it come when it 's come and after it's past 1. Then the night before not secluding a suitable remembrance throughout the week remember it 1. by timous leaving of worldly business it 's a great incroachment on the Sabbath thought too too usual to continue longer at work the night before then any other night of the week as if folks would gain the day of rest out of Saturnsdays night and Mondays morning 2 By not suffering this little times leaving of work to be idly spent but being taken up with endeavours 1. To abstract mind the 2. To from other works as well as the hand and to have the heart put in a lively frame mind the work of the day which is coming and to have a suitablenss to it If ye ask what suitableness we have to it Answ Endeavour 1. to be as if ye were about to meet God to tryst as if it were visibly with him and solemnly to treat and enter in marriage with him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye were already entered into his rest and had rested from your own works 3. To be as if ye were to dye and to step into Eternity for this resting should mind us of that and was and is still specially appointed though yet no Ceremony to mind us of Gods separating of us from others for himself that we may rest eternally with him Then 3. for furthering of this look back on the Week past and endeavour to have things clear before the Sabbath come and all by-gone quarrels removed that theremay be no standing controversies against you to begin the Sabbath with 4. Pray with special solemn seriousness in reference to that day that ye may have peace for what is past that ye may be in a right frame for the day that the Minister may be helped to speak as it becometh that others may be fitted to heare and joyn that the Word and other Ordinances may be richly blest of God and that the mercy of having the Ordinances may be minded with praise to the gracious giver of them and suitably improved 2. When the morning of that sweet and desirable day cometh after we have fallen asleep in a special manner as it were in the Lords arms the night before and left our selves there 1. we would timely begin the work and beware that either carnal thoughts get in or the time be idly slepped over but I say we would begine the work early for it 's for that end appointed and sinful thoughts will not be kept out but by filling the room otherwayes with what is spiritualy profitably Shew forth Gods loving kindness in the morning saith the Psam for the Sabbath to wit the 92. Let therefore the Meditation of somewhat of these or such like begin with us even when we are making ready 1. somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world a being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this blessed remedy and out-gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with persisting in inwith special petitions relating to the day with all the seriousnese may win it 3 We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning of busking or folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick-modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in you words that they
as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power which God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other wayes in which respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three ways pressed also 1. By Gods example who during the space of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5. 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world were then made and finished Whence by the way we may gather that not only all Creatures were made Angels even these that since turned Devils c. but that they were made within the Six days of Creation when Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days would be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day which is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shal not prejudge them in their weeks work but that their labour shal be therefore blessed so that they shal miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they were as when they laboured Lev. 25. 20. 21. 22. and it 's like that if we will compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Isa 56. and Psal 92. 3. That God will abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days wherein he is also sought as there is this day a double worship both in respect of the Duty and of the day whereon it 's done so there shall be a double blessing beyond what is on other days in which respect even prayers in and towards the Temple while it stood by divine appointment as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence we may see an usual connexion betwixt Universal thriving in Religion Grace and Piety and suitable obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore be hallowed it or sanctified it that is per â—odum â—â—stinandi or by way of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or end wherefore God did it to wit that there might thereby be an excitement left to men to imitate God and that men might not only have Gods command but his example also to bind this duty on him If it be asked here why God will have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribut being reserved to himself 2. Because men having but a finite understanding beside the now corruption of it connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once or at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live with him and that he ought to cary in his own affairs along the week and order things so as the Sabbath may be duly sanctified when it shal come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to walk and converse with God and to be in his worship this is his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and wordly things It was a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the world ordinarily think and judge We see now how great and grievous a sin it is to break this command and with what care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed with more reasons and with more full and particular explication Because 1. All the commands hang some way on this and obedience is ordinarily given to them with the same readiness as this day is employed in Gods Service 2. It keepeth life as it were in all the rest and when men are cold in this so are they in all the rest 3. This tryeth men in theirlove to God best If indeed his company and service be more delighted in thenthe World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they