in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so â—ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or â— Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst â—eathenish 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 than where only 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 a-part therefore no less but much more is joynt-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 than 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 strengthning one another and talking to or conferring with one another of the word D â—ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt 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 joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly 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 resolveth Chap. 24.15 I a â—d 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 joynt 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 otherwayes 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 Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 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 Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 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 a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi â—es brought out for that end which Dedication no doubt had a Religious use 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
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 Mat. 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 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. Gods manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therfore 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 Coll. 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 it 's meet that the day of Worship under the Gospel should be 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 fingling 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 grounds upon which the Seventh day under the Law was preferred during that World do in this renewing of the World agree only to the First day of the Week then is the First day to succeed but these grounds proportionally agree only 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 vvorks on the Sixth and rested the Seventh It vvas the First day after the Creation so the First day of the Week is that day on vvhich Christ rose having perfected the vvork of Redemption and obtained victory over death under vvhose povver some vvay for a time his body vvas before that and vvas thereby manifestly declared to be the Son of God to vvit by his Resurrection from the dead Rom. 1.4 2. The force of the example vvill hold here God made the World in Six dayes and rested the Seventh therefore rest ye vvith him so Christ having for a time suffered fully overcame the First day and began his estate of exaltation therefore rest vvith him and rejoyce that day it being the beginning of this nevv joyful 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 Creation of 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 sutable 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 if 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 practice 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 never read that they kept it but another day 2. The Apostles and primitive Christians kept and esteemed the First day for their solemn day beyond and above all dayes yea and it only as the Christian Sabbath For 1. on that day they used to meet ordinarily and that not occasionally but purposely and determinately as John 20. v. 19. and 26. which is clearly the First day 2. They are purposely together and not for fear for fear scattereth but while they are together they do for fear shut the doors being very probably led from the news of the Resurrection to be together and so again v. 26. they meet and Christ with them And though it may possibly be that on other dayes they met yet doubtless this holdeth forth something peculiar to this day and some Lesson to be taken from it That 1. Christs coming to them is especially trusted on that day and that while they are together 2. That when they met at any other time ' ere he came to them it 's never said they were or came together the second third or fourth day of the week but on the First and vvherefore doth the Holy Ghost record that day or their meeting on that day when he omitteth the naming of other days but that that day in its Exercises may be especially taken notice of and though other dayes had been much alike in Exercises to them yet the recording of this day so often and omitting the other intimateth a difference sure they are not alike in this so much for the 20 of John which is the first place of Scripture we make use of The second is Acts 2.1.2 Here they are said to be all with o â—â— accord in one place when Pentecost came where it 's clear 1. That Pentecost was on the first day of the week for it was the fiftieth day after the Feast of unleavened bread Now according to the Jews account their Passover day was on the Sabbath called John 19.3 â— an high Sabbath in which Christ lay all the day in the grave as appeareth for that day is called their preparation for the Feast wherein Christ suffered which is our Fryday reckon now what will be the fiftieth day after or Pentecost and it will be found to be the First day of the week And it 's not only observable for their meeting but for God's sending the Spirit on them as a special blessing of that day and his countenancing of their worshipping him on it according to his promise 2. It is clear that they did meet together on this day 3. That this meeting together was not a daily or ordinary meeting together for John 21 we see they went to Fishing and no question sometimes they went asunder for v. 1. it 's marked as a thing not ordinary to every day that on that day they were altogether in one place 4. It was not a meeting in reference to the Pentecost feast for 1. They only are together distinct from the People 2. It 's not in the Temple but in some other house fit for their meeting together at publick Worship it must be therefore because that day was the time of their solemn meeting even their Christian Sabbath The third place is Acts 20.7 and upon the first day of the week when the Disciples came together to break bread Paul preached unto them c. where it is clear 1. That this meeting was for publick Worship as the breaking of Bread and Preaching intimateth 2. That there is some observableness in this Circumstance that it was on the first day of the week and that that day is mentioned rather then any of the former six dayes in which he had been there at Troas though it 's more than probable they had meetings and preaching on them also but this is the only and great difference that their meetings on these days were occasional and it may be but partial to speak so but the solemn chief sixt meeting of all was usually and ordinarily on the First day 3. This coming together on that day for these ends is spoken of as a thing that was not new nor occasional but as their customary constant known Practice they came together purposely to break bread and to wait on other Ordinances 4. It 's clear that by special applying of these Exercises to
Eccles. 10.16 17. and the Land is cursed that hath Princes that keep not the bounds allowed which implyeth that the using of meat or drink without respect to its end and that in due season as God giveth all things Psal. 145.15 and as we should pray for all things Matth. 6. is a breach and excess 10. Consider eating and drinking either as going the length of evil or as having the appearance of evil where either of these is there is a breach since we ought not only to abstain from evil but from all appearances of it 1 Thess. 5.11 What hath been said agreeth both to sins of drinking and eating We shall now give some general rules the observing whereof will further discover the sins that are in the use of meat and drink either in the excess or defect The first is we should look to a right end both in eating and drinking which is threefold 1. Supream Eat and drink to the glory of God saith the Apostle 1 Cor. 10.30 thus vve may sin either in the defect or excess by disinabling our selves for any duty of his worship or by not adverting to this end this rule therefore saith we should be so swayed in quality quantity time c. of our eating and drinking as we may most glorifie God 2. Subordinate and so we ought to have a respect to others in all these hence it is that 1 Cor. 8 9. Rom. 14.20 there is a woe to him that eateth with offence thus by frequenting Taverns though we exceed not in drinking we strengthen others to follow our example to a greater length or it giveth them occasion to misjudge and misconstruct us so also the using of unlawful enjoyments in a too carnal and joval a way before carnal men give them occasion to think that we place some happiness in these things as they do 3. Our own strengthening and refreshing is an end to be looked to in the use of meat and drink and so when we weaken and indispose our selves by them we sin against this end 2. Consider the act it self of eating and drinking if it be excessive for the kind of meat or drink as too delicate c. or for the quantity too much or for the time that is spent too long c. it is sinful 3. Consider the manner If 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 â— Consider the effects in diverse respects 1. In respect of 〈◊〉 â—s outward 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 otherwayes 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 duties 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 spiritual 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 heed 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 cares 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
do with Stage-playes because they are the pleasing incendiaries of mens lusts Augustine de Civ Dei brands Stage-playes with this black mark That they are the spectacles of filthiness the overturners of goodness and honesty the chasers away of all modesty and chastity whoris â—â— 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 at â—onements of filthy Devil-gods which â—o 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 Epiphani â—s 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 judgment 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 f â—bles 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 coelestial 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 Atheisme In â—ine to shew the perfect agreement betwixt the Primitive and Protestant Church anent such Playes i â— will neither be impertinent nor I hope unedifying to subjoyn here the judgment 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 Ann. 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 only 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 judgment in disposing of many of the particulars here discoursed I profess my self much beholden and may be in a great part by what hath been here hinted concerning the invention and original of them the nature end and use of them beside all that hath been and my most justly be said of the many dangerous and dreadful tendencies attendants consequents and fruits o them and the horrid abuses of them may sufficiently plead against the use of such Stage-playes being neither necessary nor profitable and for the utter abolition of them God is jealous and will not be mocked July 20 1675. Farewel 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 truth 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 is 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 found 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 fore 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 unlesse we
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 only 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 God's of Six Dayes to work on be Moral For all the time is God's and we cannot for our use take any part of it 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 large â—t 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 Sixt 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 â—or 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 Obedience to this Command is pressed by an exceeding Weighty Reason drawen from God's own Example which maketh it clearly Relative to it 's First Institution Gen. 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. It '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 themseves but as taking burden on them for all under them and within their Families to endeavour the sanctifying of the Lord's day with them and by them as well as by themselves whereby the extent of this Command is clearly and earnestly holden forth in more express terms than in any other of all the Commands though this be implyed in them also 8. The observation of it is pressed and encouraged unto by a special blessing which He hath annexed to the time set a-part by himself He blessed it that is He made and still maketh it useful and refreshing as a special blessing to his people who keep his Ordinances seeking Him therein this day has a double portion and increase beside any other day for his Peoples Repose Edification Comfort finding of His Presence c. And to say now that this Solemn-time were not moral were to â—ob the Church of a great blessing seeing this day set a part by God for his Service hath the blessing beyond any other day commanded on it and in the experience of his People often hath it been found to be so 9. It is specially and singularly ushered in with a M â—mento or Remember which is not expressed in any other Command and Shall we think that where God saith Remember there is nothing to be taken notice of or shall we think that it saith not Remember now as well as then and if so Who can warrantably forget that which he biddeth remember which is not to keep the Seventh day but the Sabbath holy unto the Lord And may not all these Characters putt together in one Command so many not being to be found in all the other Commands if put together May not all these I say convince us that it is the Lord's purpose to have this Command standing obligatory in its substance to the end of the world Which is so pressed that if there be little help from Nature's light to determine the day or to press its observation it may be strongly born-in by the more clear and weighty reasons And so we come to the fourth way proposed for making out the morality of this Command which is by adducing some Arguments drawn from Scripture The first whereof is If the Law bind under the New-Testament not only in respect of its matter as its natural nor only as it is repeated in the New-Testament but also by vertue of the Authority enacting it then this Law of the fourth Command though not explicitly determined by nature and though it were not mentioned particularly in the New-Testament must be binding also for it hath that same Authority But the first is true and is acknowledged generally by Divines excepting a few and is clear by Christ and his Apostles their citing of it as supposing it to be binding Therefore the last must be true also 2. Arg. If this Command be founded on moral grounds then it self must be moral But the grounds on which it is founded are moral Ergo c. 1. It is moral that God should have a solemn and chief set-time 2. That he himself and none other should determine that time seeing no other could do it and bless it 3. These reasons-in the Command it self dividing time into six parts of it to us and a seventh part to God and God's resting after six days working with his making only seven days in the week and employing six of them to work c. these reasons I say are all moral and bin â—ing now as before 3. Arg. If all moral duties be contained in the ten Commands then this Command must needs be moral But the first is true Ergo c. This Command containeth a moral duty which is in none of the preceding Commands to wit the stinting and determining of the solemn and chief time to be set a part for God's worship to be one day of s â—ven It is true Time is commanded to be allowed to God's worship in those other Command â— wherein the duties of worship themselves are commanded for worship cannot be performed more than any other duty without some time but that the chief time should be so much and so often is only determined in this Command from which it appeareth 1. That an indefinit time of worship or for it is not the morality of this Command because this followeth necessarily as being supposed needful for the performance of every positive duty contained in the other Commands its morality therefore must be The determining of â—hat definit time 2. We may hence
the change and its consistency with this command To the first then this command doth morally and perpetually oblige to these â— 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 intervene 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 days 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 remaining 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 Commandement as instituted or to be instituted elsewhere as is said and it 's first Institution Gen. 2. being only a positive and temporary Law may be therefore changed and yet the fourth Commandement keept 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 it 's 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 former Heb. 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 days 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 vvhen it s begun and closed or finished by the vvork of Redemption as the making of the old World vvas 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 vvit the memory of Gods great vvork 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 that ground agree better to another then to it then it is to be changed But the ground whereupon the old Seventh day vvas preferred is now changed and there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus if the perfecting of the vvork of Redemption and the rest of the Mediator after it be as much to be remembred as the vvork 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 from 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 vvere not typical properly yea it vvould be such a day as vvould point out the evanishing of former Ceremonies vvhich the in-bringing 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 vvay 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 vvell if the former day be kept unchanged at least not so vvell as vvhen it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayers Praises Ministry c. now Sacraments as they â—eal are not ceremonial for the tree of life vvas instituted to be a seal of the Covenant of vvorks in the state of Innocency before the fall vvhile there vvere no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of Worship vvithout 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 Heb. 2.5 That God put in subjection to him the vvorld to come different from vvhat vvas before and he is put as the Son in the Nevv Testament in the place of Moses vvho vvas the Lavv-giver and faithful Servant in the Old Heb. 3. upon this ground vve think that day is called Heb. 1.10 the Lords day to bring it in a dependance on Jesus Christ and to make it respect vvhat is past of the vvork of Redemption Arg. 5. If the day of solemn publick Worship be a piece of Gods Worship
that men at the close of the week should lay up by them as God had blessed them then to reserve it to the beginning of another week were not the First day more especially to be sanctifyed then the last and the last to be accounted but an ordinary working day The fitness then floweth from this that the first day of the week being the day of their solemn Communion with God and with one another and the day of their partaking most liberally of spiritual blessings from him that therefore they should be most readily warmed in their affections and be most liberal in their Communications to such as wanted especially if we consider the Jews to be parties for whom that Collection or Contribution was It 's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles Rom. 15.26 27. That the Gentiles were their Debtors in temporals because they had received spiritual things from them now this argument is most fresh and powerful when believers do on the First day of the week record Gods priviledging them with his Ordinances and giving them his day in place of the Ordinances and day â— which the Jews once had and yet deriving these unto them by the Jews I say this Argument will then be most fresh to incite to that duty in particular If any say that it was accidental that the first day was chosen or named rather then another because one behoved to be named and it was alike which But 1. I demand why is it universal If it were from one Church only it might possibly have been thought so but he doth call for this Duty on that day from more Churches 2. Why doth he not recommend it but command it as having more then an indifferency in the very day And 3. Can it be by guess or accident to speak so that so many priviledges are fallen on that day And that so many things are recorded of it and astricted to it by commands which is not done of and to any other days And if one place would not suffice to prove that the First day and not the Seventh day was preferred by the Apostles as the chief day of solemn publick worship yet all these things put together must prove a preference in that day or we must say that the Penmen of Holy Scripture have been very partial who have marked many things and recorded them concerning Gods Worship on that day and have never so much as once for solemn Service named what was done on the second third fourth fifth dayes we must either say that this is inadvertently done which were blasphemy considering by what Spirit they wrote or we must say it 's done to put a preference on that day and to shew that it 's especially to be taken notice of as the most solemn day for God's 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 human 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 human or Ecclesiastick Constitutions which may reach the external m â—n 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 human or Ecclesiastick t â—â—n it must be divine but it is not human or Ecclesiastick ergo it's divine That it is not human will appear 1. If it reach the Conscience and that immediately then it 's not human 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 human 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 ways 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 a lonely and therefore beside all other days in the new world it m â—y 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 a â—ter the Cre â—tion 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 Psal. 118. is very considerable to this purpose wherein there is 1. a Prophecy of Christ. 2. Of 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. 1.4 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
till the morrow but not till the day following and therefore they behoved to dress it also yea Jesus Christ went himself to a Feast on the Sabbath Luke 14. that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably which he would not have done had it been unlawful to dress any meat on the Sabbath yet his carriage was such at that Feast most remarkably that it would be followed as a pattern by such as may be invited by others to eat with them and shall be disposed to go on the Sabbath And if this were the design of the inviters and invited mens eating together on that day would not readily prejudice the sanctification of it as very often it doth Such is â—lying on the Lords day from a destroying enemy and in other warranted cases Matth. 24. defending our selves against unjust violence c. 6. Works of comliness tending to honest or decent walking as putting on of clothes honestly making the house clean from any uncleanness that may fall in it throughout the Sabbath c. By all which Believers have allowance 1. for piety 2. for charitie 3. for what is needful for their beasts 4. what is needful and convenient or comly for themselves and more is not necessary In these the Lord hath not streightned them neither hath he pinched and pinned them up to absolute necessitie but hath left them to walk by Christian prudence yet so as they may not exceed for the Disciples possibly might have endured that hunger and not pluck't the ears of Corn or beasts may live a day without water and not be much the worse or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing yea a man may live on little or nothing for one day but the Lord hath thought good not to streighten them so as to make his day and worship a weariness and burden unto them seeing he hath made the Sabbath for man to be refreshing to him and not man for the Sabbath nor will he have their Consciences to be festered with inextricable scruples He leaveth it to men on other dayes how much to eat and drink by a Christian prudence yet allovveth them not to exceed even on these so here there is some latitude left to conscientious reason to vvalk by for some may do something at one time and not at another yea one man may take more pains in upholding his body then is called for from another vvho is stronger so that it 's impossible to set particular rules vvhich vvill agree to all but men vvould look 1 to their end 2. to their need 3. to vvhat 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 libertie vvhich the Lord hath condescended to leave men at 1. That men vvould 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 necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh or could not foresee before it came 2. Men vvould see that that necessitie be not brought on by themselves If the thing might have been done at another time that necessity vvill not excuse though if the sin be taken vvith and repented of and Christ fled unto for the pardon of it vve may go about the doing that lavvfully vvhich sinfully vve have necessitated our selves unto as suppose one had got vvarning to slie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet vvhen necessity cometh he may still do it but not vvith a good conscience till he first acknovvledge the former fault of his neglect 3. It vvould be adverted if that thing may be done as vvell another time or may not vvithout 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. vvill not sustein and bear vveight before God vvhen folk do them that day to have their ovvn vvork day free and so put by the proper duties of the Lords day for some things that may be done the day or daies follovving Thus rest is commanded Exod. 34.21 even in sovving time and harvest because the necessitie is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them aftervvard 4. Men would take heed that they have not a tickling complacencie 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 slie on that day though it was lawful 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 irregularity 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 necessitie 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 Physitian 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 sutable 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 trust 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
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 â— 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 bl â—ssed 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 insisting with special petitions relating to the day with all the seriousness we 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 or busking of 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 your words that they be spiritually edifying and sutable watch over your eyes that carnal or worldly looks steal you not away nor distemper your hearts but especially over your hearts that they wear not out of a spiritual frame 8. When ye come to the place of publick worship if it be a while a beginning be still watchful and the nearer ye come to it the more watchful for temptations will be very ready to divert or discompose there would be a frequent intermixture of ejaculatory prayers in reference to every thing requisite for attaining and intertaining this composedness 9. When publick worship beginneth study to be as Cornelius was Acts 10. present to joyn in prayer and praise to hear what God will say to receive it to l â—y it up in your hearts to be sutably affected with it and to resolve through grace to practice it for blessed are they only who hear the word and do it and this would be with delight aiming aright at the end of the Ordinances whatever they be whereof we spoke somewhat on the second Commandement 10. When the publick worship is as to its first diet closed let not your minds turn carnal but depart reverently from it chearing your selves in God fixing the convictions exhortations directions instructions c. in your mind as ye have met with them and be ruminating rather on these then beginning to gaze or discourse with others on subjects that are not spiritual and to edification 11. As soon as ye can win go in secret and seek to have these things fastned and riveted betwixt God and you and let that be your first work and let the little time that interveneth betwixt the diets of publick worship till you return be spent sutable to the day and the end of the duties thereof 12. When all the publick vvo â—ship is ended then ye would do according to the preceding tenth Direction ye would withal retire a while in secret and reflect on your carriage in publick and also see what good may be gotten of the d â—y and if there be any misses neglects or failings observed as if there be a diligent search there will no doubt be then be humbled seek pardon through Christ and resolve through grace to help these afterward consider what was said and like the noble Boreans Acts 17. put it to the tryal for your confirmation by your considering and examining the Scriptures cited or spoken of and endeavour yet more to have your hearts affected in secret with them 13. Then call your Families and come together after secret seeking of God and 1. be inquiring of one another what is remembred that all being put together ye may be helpful by your memories one to another 2. ye would do this not as if it were enough to tell over the vvords but that the Doctrines and their Uses may be fixed and ye affected vvith them Therefore 3. ye vvould do this vvith other duties of reading singing and spiritual conference as the occasion of it shall offer vvith prayer to God before and after being thus exercised till ye go again in secret to close the day as ye began 14. Duties of Charity vvould be done contributions made liberally according to our ability and relief sent to others as vve knovv their need vvhich also vvould be inquired after 15. Indeavour to have the heart in a right frame to close the day vvith reflecting on our carriage throughout it fearing to lye dovvn vvith guilt unpardoned and vvithout some special fruit of the duties of the day haste not to go to rest sooner that night then on other nights on design that you may be sooner at vvork the next day vvhich smelleth strong of vvearying of the Sabbath and of longing to have it at an end of vvhich the Lord complained of old Amos 8.5 study to lye dovvn vvith thoughts as you arose leavi â—g your selves in his arms vvith respect to the eternal Sabbath that is coming 3. When the Sabbath is past and the next day cometh cast not by all thoughts of it instantly but begin your vvork as having just novv ended the Sabbath fearing to let the relish of it vvear avvay and indeavouring in your carriage through the Week to retain the stamp and impression of it especially bevvare to go