The Law Unsealed, Treatise · Commandment 4 (2 of 3)

The Law Unsealed · Treatise · Commandment 4 (2 of 3)

p. 1412. It ſpeaketh of particular duties, wherein they should joyn, as firſt, Here of ſanctifying the Sabbath in all the duties of it, adding more to our Family-worship that day then other dayes, as well as to our ſecret worſhip, for the Sabbath was to have its double offering. Secondly, Of praying, Jerem. 10. ult. which is neceſſarily included in that mourning, mentioned, Zech. 12. A fruit of the poured out Spirit of Grace and Supplications, So 2 Sam. 6. Davids bleſſing his family is to be unde…ſtood of his going before them in prayer to God for a bleſſing on them, not in common as a publick Prophet, which he did with the People, but as a peculiar duty diſcharged by him to his family, whereof he was head. Thirdly, Of family faſting, or ſetting of time apart in the family extraordinarily for Faſting and Prayer, as in Zech. 12. in that ſolemn mourning, and in Eſther 4. where it is recorded, that she and her maids (who were her family) and all the Jews at Shuſan (who yet could not have in that place a publick faſt) did go about that duty. Fourthly, Of Inſtruction, a moſt neceſſary duty to inſtruct and teach the family the knowledge of God; the Command goeth expreſly on this, Deuter. 6. 7, 8. and 11. 19, 20. where we commanded to talk of the Law within the Houſe, to teach it our Children diligently, or (as the word is) to whet it on them by catechizing, and to write it on the poſts of our Doors, and on the walls of the Houſe, for what end I pray? Sure for this very end, that the Houſe might have the means of knowledge in it, and that the knowledge of Gods Law might be taught and learned in it, and will any think that the Walls should teach and the Maſter be ſilent? p. 142Eſpecially, ſeeing it is for the Families behoof, that theſe things were written? What if ſome in the Family could not read? which on ſeveral accounts might be▪ then it would follow that they were loſt, if there were no more nor other teaching then what was by writing on the walls; when Abraham commanded his houſe to keep the way of the Lord, and to ſerve him, will any think he did not teach them, who he was, and how he ſhould be ſerved? By proportion other things fit for edification, and as worſhip to God, come in here, particularly praiſe, …s appeareth by the 30▪ Pſalm, intituled A Pſalm or Song at the dedication of Davids houſe.

3. The Scripture ſpeaketh of, and holdeth out the duty of the particular members of the Family, and that in reference to the ſtations they are in, and the relations they ſuſtain and ſtand under, as of Husband and Wife, that they live together▪ as the Heirs of the grace of life, and ſo as their prayers may not be hindred▪ of parents, that they do not onelyonly provide for their Children temporal things, but that they alſo being them up in the nurture and admonition of the Lord, 1 Timothy 3▪ 4. and 12. both Children and Servants are put in together.

4. The Scripture ſpeaketh of ordering of Families by a ſpecial Family diſcipline and Authority, therefore it is called in Abraham, commanding or charging his Servants to keep the way of the Lord, and 1 Tim. 3. a ruling of their own houſe well, with ſome reſemblance unto ruling in the Church by Eccleſiaſtical diſcipline, with which it is ſome way compared, as having a fitneſs, or as being an evidence of fitneſs, for that.

This Diſcipline conſiſteth eſpecially in theſe three, 1. in making good domeſtick Laws for Children and Servants in ordering every thing aright, that concerneth the promoting of godlineſs and edification amongſt them, and in timing of things rightly, ſo as every duty that is to be done in the family, may be done in the beautiful ſeaſon of it. 2. In putting forth a paternal or parental and maſterly authority in carrying on theſe ends, commanding or charging as Abraham did▪ ruling ſo as Children and Servants may be kept in ſubjection; it is very inſuitable and no wayes allowable, that Maſters ſhould command in their own buſineſs, and onelyonly intreat in the things of God. 3. In exacting an account of obedience and cenſuring diſobedience; Job and David do reprove their own Wives by vertue of the authority of their headſhip, David will not ſuffer a wicked perſon to abide in his houſe; that is, when commands and rebukes will not do, he will even extrude and put away.

If it be asked here, on whom doth the burden of diſcharging duties in the Family eſpecially lye, and what is to be thought of Chaplains▪

Anſw. I will not altogether condemn Chaplains, for certainly, Maſters may make uſe of helps, and God as often bleſſed it, and that practiſe of Levites being in Families, Deut. 12. verſe 13. 18, 19▪ (though it was a ſnare through his own fault to that Levite, who went ſeeking a place to ſojourn in Judg. 17. in Micahs houſe) ſeemeth to inſinuate that there hath been, and might have been, ſomewhat of this, and good if well improved; yet when putting the charge upon Chaplains, either meerly for Maſters of Families their own eaſe, and when they think themſelves altogether exoned of that burden, becauſe they have ſuch with them, or when it's becauſe they think leſs of, and undervalue that duty themſelves, or account it below them to catechize and inſtruct ſervants, or to pray in their Families, or becauſe they cannot beſtow ſo much time on theſe duties, who yet can beſtow much more idly, that is utterly culpable and inexcuſable; the burden lyeth on the Maſter primarily and chiefly, and therefore he can never denude himſelf wholly of it, more then of his other neceſſary affairs, except when more publick affairs call him, or when infirmities impede him; for here the Command ſaith, thou, to wit, Maſter, nor thy Son, nor Servant, &c. it ſpeaketh directly and immediately to him, becauſe the performance of the duty is eſpecially called for from him; ſo in that example of Abraham it's he that commandeth his houſhold to keep the way of the Lord, Job himſelf offereth the ſacrifice, David will not ſend home, but goeth himſelf to bleſs his houſe (though they had other wayes much employment if that could excuſe) and the man that is to be choſen an elder, is ſuch as ruleth his own houſe well; having of a Chaplain, will give no great proof of the Maſters own dexterity, yet we ſay, that one may for the better effectuating the end take help, though he cannot altogether devolve the burden on another; yea, we think when the Maſter is negligent or abſent, Duty falleth to be performed by theſe of the Family, on whom the weight of his affairs doth in his failing or falling ſhort, lye, if qualified; ſo that amongſt other defects they ſhould make up this, or in ſuch a Caſe the moſt fit and beſt qualified in the family ought to be pitched on for this.

From what hath been ſaid Family-worſhip appeareth to be ſo convincingly clear, neceſſary and important a duty, that any Objections or Scruples, that can be moved againſt it, moſt needs be but of little weight and importance, and may be eaſily ſolved and ſatisfied: It will not therefore be needful to condeſcend particularly on them: And as for the advantages that wait on the conſcientious and ſuitable practiſe of this duty they are many, a few whereof we ſhall very briefly touch upon: As 1. It hath Gods ſpecial approbation, teſtimony, and commendation, and he hath a great delight and complacency in the diligent and faithful Practiſers of it, Geneſ. 18. verſe 19. 2. It advanceth to a high degree of familiarity with God, and is attended with ſweet Communications of his mind as himſelf thinketh fit, ibid. comparing verſe 19 with verſe 17. and 18. 3. It is readily and often followed with ſucceſs more or leſs towards the ſpiritual good, and edification of Servants and Children, either in the Maſters life time, or when he is gone, Gen. 18. v. 19. Abraham will command his children and houſhold after him, and they ſhall keep the way of the Lord, they ſhall keep is emphatick and obſervable; and with promiſed bleſſings on the Maſter, or head of the Family, ibid. That the Lord may bring upon Abraham, that which he bath ſpoken of him. 4. It is a notable mean of the propagation and encreaſe of the knowledge of God: O what plenty of the growth of the knowledge of God might, and would be, in the Church, if all Maſters of Families made Conſcience of Family-duties? and particularly of catechiſing and inſtructing them in the knowledge of the principles of Religion! And what can one Miniſter do as to this alone in a numerous Congregation, if all, or moſt, Maſters of Families be negligent, who yet muſt anſwer to God for the Souls of their Children and Servants, as well as the Miniſter muſt for the Souls of all under his Charge; theſe being under their Charge, as well as the other are under his, as is clear, from p. 144this ſame Command. 5. It very much furthers through Gods bleſſing all the family for profiting by the Miniſtry of the Word, and for joyning in publick duties of Worship, as is obvious. 6. It procureth, or at leaſt, is a fit, hopeful and promiſing mean for procuring a ſuitable diſcharge of all ſorts of Duties, called for from the ſeveral Members of the family in their reſpective capacities. 7. It is notably contributive, through Gods bleſſing, for preventing many publick ſcandals in the Church, whereby the Name of God is much dishonoured, and the profeſſion thereof diſgraced. 8. The ruling of a mans own houſe well, doth not a little fit him, that is otherwiſe qualified for it, and called to it, for ruling in the houſe of God, 1 Tim. 3. 4. And by proportion for other publick Employments▪ whereof he is capable, and to which he is called. 9. It is waited with ſweetly, ſmiling, quieting and ſatisfying Reflexions in a ſtrait, and particularly at death; and failings in it (let be utter neglects) are waited then with ſad and bitter challenges, as may be gathered from Davids laſt words, 2 Sam. 23. 5. Although my houſe be not ſo with God, &c. The contrary prejudices either of the utter neglect, or of the careleſs and overly performance of theſe family-duties, may be eaſily diſcovered by the due conſideration of theſe fore-mentioned, and other ſuch like advantages: And from all that is ſaid on this Subject the horrid aggravations of the grievous ſin of neglecting family worship ſo clearly commanded, ſo much commended and preſſed; ſo much practiſed by the Saints, held forth to be ſo advantagious in its practiſe, and ſo prejudicial and ſeverely threatned in its neglect, cannot be but at firſt view obvious to any that will but with ordinary ſeriouſneſs take notice of them.

Having cleared that this Command is moral, not as to the ſetting a part of time for duty (which every Command ſuppoſeth) but of ſo much time, particularly ſtinted and defined in the Command: We come now to ſee what is ſpecially commanded here; the Command divideth it ſelf in a Mandat, or mandatory part in the firſt words thereof, and in an amplicatory part, wherein it is more fully cleared and preſſed: The 1. is, Remember the Sabbath-day to ſanctifie it, or keep it holy: for the opening up and winning at the clear meaning whereof, we would conſider three words.

The firſt is, what it is to remember or (as it is infinitively ſet down) remembring to remember; this is prefixed and would look rather like the inferring of ſomething commanded already, then the new inſtituting of a command, and ſo indeed, it ſeemeth to ſuppoſe a day formerly inſtitute and ſet apart for God (as was hinted before) which by this Command his people are put to mind: It doth beſide import theſe four with a reſpect it were to four times. Firſt, A conſtant and continued duty at all times, and in all dayes; that is, that we would remember, that God has ſet apart a ſeventh day for himſelf, and therefore every day we would remember to caſt our Affairs ſo, as they may not be impediments to us in the ſanctifying of that day, and we would endeavour alwayes to keep our hearts in ſuch a frame as we may not be diſcompoſed, when that day shall come, and this affirmative part of this Command bindeth ſemper or alway, and its negative ad ſemper, on other dayes as well as on the Sabbath.

2. It importeth a timely preparing for the Sabbath, when it is a coming, or when it draweth near, this remembring it calleth for ſomething to be done in reference to it; before it come a man by this is obliged to endeavour to have a p. 145frame of heart, that he may be ready to meet the Sabbath, and enter kindly to the duties of it, when it ſhal come▪ or otherways, if it come on him while he is in his common or courſe frame, and not fitted for it, it will ſay he has not been remembring it before it came.

3. Remembring importeth an intenſeneſs and ſeriouſneſs in going about the duties of the day, when it cometh, and that it ſhould be with all carefulneſs ſanctified, and that men ſhould be mindful of the duties called for, leſt their hearts divert from them, or ſlacken, benſil and grow formal in them; whereby mens inclination to forget this duty, or to be ſuperficial in it, is much hinted at, this word we take to be moral, being a mean for furthering the great duty aimed at of ſanctifying the Lords-day, or Sabbath coming.

4. Remembring may import this, that the Sabbath even when it is paſt, ſhould not be ſoon forgotten, but that we ſhould look on the Sabbath paſt to remember it, leſt by looſing the fruits of it, when it is by, we make our ſelves guilty of prophaning it.

The next word is, the day of the Sabbath. By Sabbath here is meaned reſt, as it is exponed by the Apostle, Hebr. 4. and that not every reſt, but a holy reſt from our own works, that there may be acceſs to poſitive ſanctifying of that day, for the ſanctifying of that day is the end, and this is but a mean and neceſſary ſuppoſed help, without which the day cannot be ſanctifyed in holy duties; holy duties and our own works being for the time inconſiſtent; beſides, that reſt on this day is not onelyonly called for, as ceaſing from our ordinary affairs in the time of worſhip is called for on any other day, but more eſpecially and ſolemnly in reſpect of the day it ſelf; for at other times our duties require a time for them, and therefore that time cannot be employed in another ordinary work and in worſhip alſo, but here the Lord requireth time and reſt to be ſanctified, and therefore we are to perform holy duties … that time, becauſe it is to be ſanctified; other times and reſts are drawn after worſhip, this time and reſt draweth worſhip neceſſarily after it; hence it was that onelyonly the Jews feaſts were called Sabbaths, I mean religious Sabbaths, not civil or politick, as their years were, becauſe they included a reſt upon deſtination to an …oly uſe.

That which is mainly queſtionable here is concerning the day, expreſſed in this Command, concerning which may be asked, 1. What ſort of day, or the quamdiu. …. How often, or the quoties. 3. What day of the ſeven or the quando. 4. When we are to reckon its beginning.

For Anſwer to the firſt we ſay, There are two ſorts of dayes mentioned in the Scripture, one is artificial of twelve hours, ſo the Jews divided their day, making …heir hours longer or ſhorter as the day was long or ſhort, but they kept up the …umber of their hours alway; the other is a natural day, which is a ſeventh part …f the week, and containeth twenty four hours, taking in ſo much time as inter…eneth betwixt the Suns beginning to aſcend, after midnight, the nocturnal Sol…ice, till it paſs the Meridional altitude, which is the Suns Vertical point for that …ay, till it come to that ſame very point of Midnight again, which is the Suns natu…al courſe every twenty four hours, comprehending both the artificial day, which … from midnight to midday, and the artificial night alſo, which is from midday to …idnight again.

p. 146The day mentioned here is the natural day, becauſe it's a ſeventh day, proportionable to each of the ſix dayes, given unto us, and they with the ſeventh making up the Week, it muſt contain as many hours as any of the reſt doth; but the ſix dayes wherein God made Heaven and Earth, &c. are natural days; therefore the ſeventh to wit, the day of reſt, muſt be ſo alſo.

Let us only for further clearing and for directing our own Practiſe ſpeak here a word or two more, 1. We ſay it is a whole natural day, that is, as it's uſually employed by us on any of the ſix Dayes for our own Works, that as we ſpend ſo much time in our ordinary Callings on other dayes, ſo would we employ ſo much in Gods Worſhip ſecret, private▪ and publick on that day; what proportion of time we uſe to give, or may and ſhould give ordinarily to our Callings on other dayes, we would give as much to God and his Worſhip, to our Souls, and our ſpiritual ſtate on the Lords day or Sabbath.

Therefore▪ 2. there is not to be underſtood here a rigid preſſing of all theſe hours to be ſpent in Duties of immediate Worſhip, but our Working and Walking time, having a reſpect to our infirmities, and alſo to our Duties, leſt under pretext of infirmity we incroach upon Gods day, and give him leſs then we give to our ſelves, or ſhould and may give him: And ſo in Scripture they accompted, what is betwixt riſing and going to bed, as ſtill the Work of one day, or one dayes Work; for as God in conceding ſix dayes to us, hath yet ſo done it, as there may be a Reſerve of particular times for Worſhip called for from us to him every day for keeping up our Communion with him; ſo on the ſeventh day doth the Lord allow ſo much conveniency of ſleep and other refreſhing, as may be ſubſervient for the main end of the day, theſe being Works of mercy and neceſſity, which Chriſt allowed on the Sabbath, which was made for man, and not man for the Sabbath.

3. Yet care would be had leſt under pretext of theſe we exceed, and apply too much of what is the Lords unneceſſarily for our ſelves and on our luſts; and if we will wake for ordinary buſineſs, and keep up on ſuch and ſuch a Dyet, other Dayes, yea if we might do it, or others no more ſtrong then we, do it, the pretence of infirmity will not excuſe us, eſpecially ſeeing hardly it can be often inſtanced, that timeouſneſs at Gods Work in that day, or earneſtneſs and continuance in it, hath proved hurtful, which we may account as a part of Gods bleſſing on the ſeventh day, that leſs meat and ſleep may be as refreſhful as more at another time▪ thus much for the quamdiu, or the Continuance of the day.

Secondly, it may be enquired how often by vertue of this command that day doth recur? if it be one of ſeven? or, if it be the very ſeventh? And ſo if this day be to be taken definitely for the very ſeventh day after the Creation, or indefinitely for one day of ſeven, as the Lord ſhould otherwayes determine, or had elſewhere determined; a ſtricting then to a day: but not any particular day by vertue of this command, but to ſuch a day as was formerly deſcribed or preſcribed from the beginning, during the Jewiſh State, and to ſuch another day as God ſhould after Chriſts coming reveal unto them, and pitch upon for his ſervice? for taking it for granted, that a Seventh day as moral is commanded, it followeth to be inquired, whether it be the Seventh in number, that is, one of ſeven, or the ſeventh in order, that is, the Seventh day?

p. 147For anſwering this we would permit, 1, That there is a great difference betwixt theſe two; the one, to wit, that there be a Seventh doth concern the matter and ſubſtance of piety; the other, to wit, which of theſe Seven it be, is more circumſtantial and is alike, if it be appointed by God, and have the bleſſing.

2. That it is uſual for God in his commands concerning worſhip, not at firſt to expreſs a particular definitely, but to deliver it in the boſome of a general indefinitely, mediately, and by clear conſequence, as it were ſeveral Species under one Genus.

As for inſtance, 1▪ when Deut, 12. 5. he commandeth his people to offer their Sacrifices in the place which he ſhould chooſe, here there is a ſtinting or aſtricting of them to the place which God ſhould reveal unto them; this before the Temple was built, tyed them to the Ark, and ſometimes to one place, and ſometimes to another, as it was removed and placed, till it was brought to Jeruſalem; but after the Temple was built and choſen for the place, it aſtricted men to that; yea when the Temple is deſtroyed, and Chriſt come, it a ſtricteth men to no place by another, but it obligeth men to worſhip God every where in ſpirit and truth: It's true, this is a Ceremonial precept, and will not hold in all things, eſpecially as to its oblition, yet while it ſtood by a poſitive Authority or Precept, it ſheweth that God may command a particular, as one day of ſeven, and yet not inſtantly ſo determine, but that one and the ſame command may inforce to diverſe dayes at diverſe times, upon ſuppoſition of Gods manifeſting his mind, even as by one command men were aſtricted ſucceſſively to diverſe places

2. See it inſtanced in the ſecond Command, wherein God requireth ſuch a worſhip, as he himſelf ſhould preſcribe, which is the moral affirmative part of it, and diſchargeth all worſhip by Images, that is, the moral negative part thereof; by vertue whereof Believers were then tyed, to offer Sacrifices, to Circumciſe, to keep the Paſſover, &c. but now Believers are tyed to Baptize, to celebrate the Lords Supper, &c. yet by vertue of one and the ſame command▪ ſo here, that command which requires the Seventh day from the Jews, may require the Firſt day from us Chriſtians, for the Sabbath, becauſe theſe particulars are not expreſly▪ directly, and immediately called for by theſe commands, but indirectly and by conſequence▪ yet this ſecond command tyed the Jews to abſtain from blood, and to circumciſe, before the ceremonial Law was added to them, becauſe theſe commands were formerly revealed to them, but it tyed them to theſe accidentally (to ſay ſo) and by conſequence only, even ſo we ſay of the fourth command as to the Seventh day, it being inſtituted before: conſider for this Exod. 16. 26. where ſix dayes for gathering of Manna, & a ſeventh for reſt, are ſpoken of.

A third Inſtance is in Tithes, which was the Lords requiring apart of their Means or Subſtance, as this was apart of their time; he there required the tenth part of their increaſe, as here he doth the ſeventh part of their time; yet God, in proportioning their eſtates, did not particularly limit to any exact and preciſe order, but as to this proportion of their eſtates whatever they were; ſo we ſay here, had not the day been determined other wayes then by this command, it would not have implyed any particular definite day of the Seven,

p. 1483. We premit, that though the ſeventh day be called moral, as is expreſſed in the Command, or underſtood, yet it is but moral poſitive, and ſo alterable at the will of the Law-giver, and therefore the queſtion would not be much different, if acknowledging the ſeventh day to be commanded to the Jews, as well as one of ſeven, we yet aſſerted the ſeventh to be diſcharged, and one of ſeven to be ſtill retained▪ for ſo one of ſeven would be binding now, and not the ſeventh.

4. Yet leſt we ſhould ſeem to admit ſomewhat changeable in the very Command it ſelf preciſely conſidered, we would put difference betwixt the commanding part of the Law, and its explicatory part; the command may be moral and indefinite, although ſome things in reaſons and motives were not ſo▪ as in the preface which inforceth all the commands, & in the promiſe annexed to the fifth▪ there was ſomething peculiar to that people, yet cannot we caſt off all becauſe of that; ſuppoſe there had no more been in this fourth Command, but remember in the day of reſt to keep it holy, that would not have inferred the ſeventh day, though we think the Jews, becauſe of its former ſanctification, would have been obliged to keep that day by vertue of this Command: And ſuppoſe that in the explications or reaſons there may be ſomething added peculiar to that people (which cannot be a ſeventh day, but at the moſt (if any thing) the ſeventh day) yet that which is in the commanding part, will ſtill ſtand moral, to wit, that the day of reſt ſhould be remembred; and if it can be made out that it was determined to the Jews to ſanctifie the ſeventh day (though it were in the reaſons added) and to us afterward to ſanctifie the firſt day, they will be both found to be a ſeventh day, and a day of reſt, and therefore to be remembred and to be ſanctified; this would reſolve into the ſame thing on the matter; yet we conceive it ſafeſt to aſſert that in this Command God hath ſet apart a ſeventh day to himſelf, which is to be ſanctified by us, by our application of it to holy uſes, but doth not by it expreſly, directly, and primarily bind to the ſeventh day, but ſecondarily and by conſequence, to wit, as it was other wayes before declared by him, and ſo it bindeth now that ſame way to the ſanctifying of the firſt day of the week, as being now revealed by God, juſt as in the former inſtances or examples we touched upon.

That a ſeventh day (whatever it be which is choſen of God) and not the ſeventh day in order, is to be ſanctifyed by vertue of this Command, as injoyning that, as the ſubſtance and matter of it, may be made out by theſe Arguments.

Arg. 1. That which is the ſubſtance of this Command is moral, and bindeth perpetually, as we have formerly proved (for if its ſubſtance be not moral, then it ſel… is not ſo either) but that a ſeventh day ſhould be ſanctified hath been maintained in the Church by the Apoſtles in their retaining the firſt day of the week, while the ſeventh hath been laid by and never uſed; therefore it was not the ſeventh, but a… ſeventh day which was primarily commanded in this Command; ſo that no particular day is inſtituted here more then any poſitive ſervice is preſcribed in the ſecond Command: yet the obſervation of what was preſcribed, or ſhould be preſcribed was included. Even ſo it is here in reference to that day; and as we may inferr that the ſecond Command injoyned not ſuch and ſuch Ordinances primarily, becauſe they are aboliſhed; and that ſuch as were negative or prohibited, a… not making of Images, are moral, becauſe they are continued, and Images are to be rejected; juſt ſo may we conclude that a ſeventh day here was primarily commanded, p. 149and is moral becauſe it is continued, and that the ſeventh was not ſo commanded, becauſe it is rejected and laid aſide.

This Argument eſpecially made out in the deſignation of the Lords day will prove this, for if that ſeventh day was the ſubſtance of this Command, then either it is to be continued as moral, which were againſt the current of the New Teſtament, wherein, as Chriſt hath ſet forth different Ordinances, ſo a different chief ſolemn time for worſhip; or we muſt ſay that this fourth Command belongeth not to us at all, the contrary whereof we have made out: It muſt then follow, that it was not the ſeventh day, but a ſeventh day which this Command reſpecteth, which therefore belongeth to us, as it did to the Jews, as well as any other Command (and particularly the ſecond Command) doth.

Arg. 2. If God hath put a difference ſome way betwixt the Sabbath commanded here, and the day of his own reſt, the ſeventh day, then it would ſeem its not that day which it commanded: But he hath put a difference, firſt, in the mandatory part, Remember; what? not the ſeventh day, but the Sabbath day, or day of reſt: 2. In the bleſſing, it is not ſaid, he bleſſed the ſeventh day, but the Sabbath; therefore is that difference ſo palpable, as being ſpecially intended; whereas if the ſcope of the Command were only the ſeventh day, it had been much more clear to have ſet it down other wayes; and no other probable reaſon of the difference can be given.

Arg. 3. Either a ſeventh day is commanded primarily, and then the ſeventh but ſecondarily and conſequentially, or the ſeventh was commanded the Jews primarily, and one of ſeven but conſequentially (for both were commanded to them) and the firſt, to wit, the ſeventh as being in uſe before. But it cannot be ſaid that the ſeventh day was primarily commanded, and one of ſeven conſequentially only, becauſe the general is firſt commanded, and then the particular; as when God required Tithes of increaſe and Cattle, by the Command of Tithes he firſt required the proportion, and then what particular proportion as to order, he himſelf ſhould carve out to them; and ſo conſequently came in the tenth Beaſt (which paſſed under the rod) by a particular command, Lev. 27. 32, 33▪ becauſe there God determined; but if that tenth had not been ſet down, the general command had but determined upon the tenth of Cattle, as of Sheaves, or bolls of Corn, even ſo it is as to the day, the Command requireth one of ſeven primarily: but that it is this ſeventh, followeth from another determination.

Arg. 4. If the moral grounds and reaſons which preſs this Command do moſt directly reſpect a ſeventh day, and not the ſeventh; then its not the ſeventh day, but a ſeventh day, which is primarily commanded in it (for the reaſons bear out eſpecially what is moral in it, and principally intended) but the moral reaſons preſſing it plead more ſtrongly and directly for a ſeventh day, and but indirectly for the ſeventh day as it was then inſtituted; Ergo, &c. That the reaſons do directly preſs a ſeventh day, and in a manner ſtick cloſely to it, may thus be made out.

1. If the reaſons equally preſs on us the firſt day, and the obſervation of it (ſuppoſing it now to be obſerved according to Divine warrant) then they do not primarily preſs the ſeventh, but the reaſons equally preſs on us the firſt day, Ergo, &c. the major is clear, for the ſame thing cannot preſs two different dayes p. 150primarily nor equally; that the reaſons concern us as well as them upon the ſuppoſition aforeſaid, may thus appear:

1. They are univerſal, and do not belong to that people more then any other, for the conceſſion of ſix dayes is to all, and Gods example of reſting, concerneth all.

2. If the breaking of that Command be equally ſinful to us with them, and ſtrike againſt the equity of the Command, and Gods example in us as well as in them, then theſe reaſons concern us alſo, and us as well as them: Now that they do ſo, and agredge the ſin of prophaning our Lords day as they did the ſin of prophaning their Sabbath, we muſt either grant, or we muſt deny that they concern us at all: Beſide the weight of a challenge from the conſcience by vertue of them, will put a tender heart out of queſtion of it, ſeeing God giveth us ſix dayes to our ſelves, as he did to them, and his example propoſed to us ought to be reſpected by us, as well as by them, and the ſame general equity is in both.

3. If the reaſons be a ſufficient ground of allowance to us for ſix working dayes together, even the laſt ſix of the week, as they were to them for the firſt ſix; then they determine not the ſeventh day to be the day of reſt primarily, but a ſeventh following theſe ſix of labour; but they do allow us warrantably to work ſix dayes, even the laſt ſix of the week; Ergo, they do not determine the ſeventh day primarily; the connexion of the major ſeemeth to be very clear: For firſt, theſe muſt ſtand and fall together, if the conceſſion (to call it ſo) concern us in the ſix working dayes, ſo muſt the reſervation of a ſeventh. 2. As the conceſſion concerneth us in the ſix working dayes, ſo muſt the prohibition of work on a ſeventh of reſt, for the one determineth the other, if the conceſſion be for ſix in number, ſo muſt the prohibition be for a ſeventh in number; but if the conceſſion be of ſix in order, then it is the ſeventh that is to be reſerved, and if the ſeventh be related to in the prohibition of work, then the conceſſion muſt look to the firſt ſix dayes, which it doth not, as we have ſhewed. And therefore 3. ſeeing the ſix dayes conceſſion looketh to ſix in number, ſo many thou mayeſt or ſhalt work together▪ and no more, the prohibition muſt alſo reſpect the number, to wit, a ſeventh▪ and not the ſeventh day: the minor will be clear to the judicious conſiderer, by a particular application of the reaſons of the fourth Command.

Further, if the conceſſion reſpect not the number, but the order (as it muſt▪ if the prohibition of work on the ſeventh reſpect the order and not the number) then 1. what warrant have we for our ſix work dayes? if it be not here, where is it? for ſure we cannot take Gods time without his order and warrant: 2. and more eſpecially, then could not we by vertue of this Command plead allowance for working ſix dayes different from the firſt ſix; if ſo, we would not be aſtricted by the Command to ſanctifie one (ſeeing the one inferreth and determineth the other, and they muſt go together) which were abſurd.

Yet again, it may be made out that the reaſons preſs a ſeventh, and not the ſeventh by conſidering the words and force of the conſequence in both.

The firſt reaſon is, Six dayes ſhalt thou labour, but the ſeventh is the Lords. 1. It ſayeth not, take the firſt ſix, but of ſeven take ſix to labour, and give the Lord the ſeventh, for he has reſerved it to himſelf. 2. The ſame equity is in the inference for a ſeventh; that is, for the ſeventh, if not more; he has given thee ſix, therefore p. 151give thou him a ſeventh, will conclude more formally then give him the ſeventh; a ſeventh is the ſeventh part of time as well as the ſeventh, which is the equity the Command goeth on. 3. Had the Command intended to inferr the ſeventh primarily, it would have been more clearly expreſſed thus, he hath given thee the firſt ſix, therefore give thou him the ſeventh.

The ſecond reaſon from Gods example inferreth the ſame, he wrought ſix and reſted the ſeventh, do thou ſo likewiſe, and ſo theſe that work ſix and reſt a ſeventh (as we now do) follow Gods example, as well as they that wrought ſix and reſted the ſeventh did.

Arg. 5. If the poſitive part of the Command muſt be expounded by the negative, & contra, then it concerneth one of ſeven, and not the ſeventh: But the firſt is true, 1. To poſitive part commandeth a day without reſpect to its order, therefore the negative doth ſo. 2. The negative is to be reſolved thus, ye ſhall not work above ſix, not thus, ye ſhall not work above the firſt ſix, as the event cleareth. 3. If it be not the firſt ſix, but ſix, that is, in the conceſſion, then it is not the ſeventh, but a ſeventh that is in the inhibition, but the firſt is clear, Ergo, &c.

Arg 6. If this Command, for the ſubſtance of it, concern us, as being moral, and bind us to the firſt day, and the ſanctifying of it equally, as it obliged the Jews to the ſeventh; then its one day of ſeven and not the ſeventh▪ which is intended primarily by it: But it bindeth us to the firſt, Ergo, That its moral, and bindeth us now, is cleared. Thus 1. it either bindeth to this day, or to nothing, therefore it primarily granteth ſix, and not the firſt ſix, for labour, and by clear conſeqnence intendeth primarily a ſeventh, and not the ſeventh, for a day of reſt. 2. If it be a ſin againſt this Command to break the Lords day or Chriſtian Sabbath, and prophane it, then it obligeth us to it, and that directly; for indirectly and by conſequence the breach of the Sabbath is a ſin againſt any, or all of the three former commands▪ 3. If the prophaning of the Sabbath be forbidden on this ground, becauſe it is the Lords (as it is in this Command) then prophaning of the Lords day is equally forbidden in it, becauſe its the Lords, and is now appropriated to him according to his own will. 4. The Teſtimony of mens Conſciences, and the conſtant challenges of all (when tender) as being guilty of breaking this Command when ever they prophane the Lords day, do convincingly hold forth that this Command concerneth, and are as ſo many witneſſes of it; and conſequently prove that it is not the ſeventh day, but a ſeventh day, whether inſtituted, or to be inſtituted by God, which is the ſubſtance of it, and primarily commanded in it; for its never counted a breach of this Command to neglect to ſanctifie the ſeventh day, neither do the Conſciences of well▪informed Chriſtians challenge for that, though they do moſt bitterly for the other, as is ſaid.

In ſum, ſuppoſe now the firſt day being inſtituted, that the Command were to ſanctifie the Sabbath▪ we would underſtand it of the firſt day, becauſe its already inſtituted; and the ſame reaſons will inforce it, even ſo the ſeventh day came in then, becauſe it was formerly inſtituted; beſide the Sabbatiſme ſignifieth not this or that day, but what day ſoever, ſhall be by God ſolemnly ſet, or is ſet apart for holy reſt; and the Command will run for our obſerving the Lords day, ſuppoſing its inſtitution as well as it did for that; although it more directly tye them, yet it doth ſo but as a reaſon, even as the preface prefixed to all the Commands, and the p. 152promiſe affixed to the fifth, concern them literally; yet are binding in ſo far as they are moral, as appeareth by the Apoſtles applying the laſt, Epheſ. 6. 2. without relation to that particular Land or People, but as applicable and common to any Land or People making conſcience of obedience to Gods commands.

But here it may be objected, 1. The Jews kept the Seventh day. Anſw. 1. Not by vertue of this command, but by its prior inſtitution, even as they were obliged to Sacrifices and Circumciſion by the ſecond command, though they were not particularly named in it. 2. So we are obliged to the keeping of the Firſt day of the week by this fourth Commandement: yet it followeth not, therefore this is expreſly commanded in it, there being indeed no particular day primarily at leaſt inſtituted in it.

2. It may be objected, But God reſted the Seventh day? Anſw. Gods reſt is not principally propoſed as the reaſon of that Seventh day, but that he reſted one day▪ after ſix imployed in the works of Creation▪ I'ts to inferr the number▪ not the order, otherwaies it would not concern us. 2. The Seventh relateth not to the order of the dayes of the week, one, two, three, &c, but it's called the Seventh with reſpect to the former Six of work.

Thus much for the quoties and quamdiu, how often the Sabbath recurreth, and what is the day.

It remaineth here to be inquired what is the beginning of the ſanctification of this day (which belongeth to the quando) or wherefrom we are to reckon it, ſeeing it's granted by all to be a natural day; Now it is queſtioned mainly, whether its begininning is to be reckoned from evening about Sun▪ſetting or darkneſs, to Sun▪ ſetting the next day, or if it be to be reckoned from morning, that is (as we fix it) when the Sun beginneth to aſcend towards us after midnight, which is morning largely taken, as its evening largely taken, when the Sun beginneth to decline after mid-day.

In this debate then, we take morning and evening largely, as they divide the whole natural day, ſo the morning is from twelve at night to twelve in the day, and the evening from twelve in the day to twelve at night: And it muſt be ſo here, for 1. Moſes; Gen. 1. divideth the natural day in morning and evening, which two put together, make up the whole day; and theſe ſix dayes, made up each of them of morning and evening, are natural dayes, the whole week being divided in ſeven of them: and that reckoning from Gods example is no doubt propoſed for our Imitation in this. Hence the morning watch was before day, and the morning ſacrifice about nine of the clock, ſo the evening ſacrifice was about three in the afternoon, and the evening watch about nine at night▪ 2. It is granted by all, and is clear from this command, that as we account the ſix working dayes of the week, ſo muſt we account the ſeventh, for one muſt begin where another endeth; and if one of them begin at the evening or morning, all the reſt muſt do ſo likewiſe. 3. We ſuppoſe the ſanctifying of the ordinary Sabbath was from morning to evening, I ſay, of the ordinary Sabbath; becauſe for extraordinary Sabbaths, as of the Paſsover. Exod. 12. and of the Atonement, Levit. 23. there were ſpecial reaſons; and though otherwayes they were to be ſanctified as Sabbaths, yet that they were to begin in the evening before, was added as aſpecial ſolemnity of theſe ſolemn times, and therefore the example or inſtance of theſe will not be concludent p. 153here to the prejudice of what we aſſert, but rather, to the contrary, ſeeing there is a particular excepting of them from the ordinary rule, and the particular intimation of their beginning in the evening, will rather confirm our aſſertion, that the ordinary Sabbaths did begin in the morning. 4. Its not queſtioned, if on the evening before, people ſhould be preparing for the Sabbath following, we ſaid that this is included in the word remember; but if we ſpeak of the Sabbath to begin at the evening before, then it will be comprehended as a part of the very day, and ſo it will conclude the work or obſervation of the day to cloſe at the next evening.

We conceive, eſpecially to us Chriſtians, the day is to begin in the morning, as is ſaid, and to continue till the next morning, for which we reaſon thus.

Arg. 1. As other dayes begin, or as dayes began at the firſt, ſo muſt this, but days ordinarily begin in the morning, Ergo, &c.

If the firſt ſix of Moſes's reckoning begin ſo, then this beginneth ſo alſo, but they do begin ſo, which may be cleared from Gen. 1. where the evening and the morning make the firſt day after the Creation.

1. If there the morning and the evening do fully divide the natural day, then the morning muſt go before the evening, every morning being for its own evening: But they do divide the natural day, all being comprehended under ſix dayes, Ergo, &c. the conſequence is clear, to natural ſenſe, for the fore-noon, which is the morning muſt be before the afternoon, which is the evening; the aſcending of the Sun is ſure before its declining, and ſeeing the morning natural (to ſpeak ſo) of the natural day, is from the twelfth hour at night, this muſt be the beginning of the day.

Again, the queſtion then, being onelyonly, whether to reckon the evening or the morning firſt; it would ſeem neceſſary to reckon the morning firſt; for if the evening be firſt, that evening muſt either be, 1. the evening of a day preceeding morning, ſeeing every evening ſuppoſeth a morning to go before it in proper ſpeech (and I ſuppoſe the Hiſtory of the Creation, Geneſ. 1. is not ſet down in metaphorical terms;) or 2. it muſt be an evening without a morning, and that in proper ſpeech (here uſed) is abſurd, and ſeems alſo to be as impoſſible in nature, to wit, that there should be a conſequent and poſterior evening or afternoon, without a preceeding morning or forenoon, as that there should be an effect without a cauſe; or 3. it muſt be the evening following its own morning, and ſo that morning muſt be loſt proceeding the firſt evening recorded, Gen. 1. The evening and the morning were the firſt day; which to affirm would not onelyonly be abſurd, but would alſo manifeſtly faſten the loſs of a dayes time on the Scriptures calculation: and it ſeemeth hard in all ſpeech and Scripture-phraſe, to put evening before its own morning, ſeeing there muſt be both morning and evening in each day; neither doth the Scriptute ſpeak any way of evening, but when its drawing towards night, which ſtill ſuppoſeth the morning of that ſame day to be paſſed, or elſe we muſt divide the day in the middle of the Artificial day, and make the natural day begin at twelve of the noon▪day, which will be as much againſt the Scripture phraſe, that reckoneth ſtill the whole Artificial day as belonging to one natutal day, the Artificial day and night being the two parts of one whole natural day.

All the force of the oppoſite reaſon is this, the evening is firſt named, Ergo it is firſt. Anſw. Moſes his ſcope is not to shew what part of one day is before another, but to divide one day from another, and to shew what goeth to make a whole day, to wit, an evening and a morning; not a morning alone, but an evening added to the morning which preceeded, that made the firſt, ſecond, third day, &c. as one would reckon thus, there is a whole day, becauſe there is both evening and morning; In this account its moſt ſuitable to begin with the evening, becauſe it preſuppoſeth the morning, and p. 154being added to it, cannot but be a day, whereas it is not ſo proper to ſay morning with the evening, as evening now added to its morning compleateth the firſt day, and evening now being paſt as the morning before▪ God did put a period by and with the evening to the Firſt day, it being the evening that compleateth the day, and divideth it from the following day, and not the morning: as one would ſay, the afternoon with the forenoon maketh a compleat day, and the afternoon or evening is firſt named, becauſe 1. the day is not compleat without it, ſeeing it compleateth it; 2. becauſe the day cannot be extended beyond it, now the firſt day is cloſed, becauſe the evening of it is come.

Arg. 2. What time of the day God began his reſt▪ we muſt begin ours, but he began his in the morning of the ſeventh day, the Artificial night having intervened betwixt that and the ſixth, which is clear; for 1. Gods reſting this day is more then his reſting in the other nights of the ſix dayes, it being granted by all, that he made nothing in the night. 2. There had not otherwiſe been any intermiſſion betwixt his labour and his reſt, which is yet ſuppoſed by diſtinguiſhing the dayes.

Again, if by vertue of the command of a day to be ſanctified, we ſhould begin the night or the evening before, then, theſe two or three abſurdities would follow, 1. Then we would confound the preparation by the word remember, and the day together. 2. Then we Chriſtians might alſo, by vertue of the conceſſion of ſix dayes for work, begin to work the night before Monday, as the Jews on this ſuppoſition might have begun their work the night before Sunday. 3. Then we were almoſt no ſooner to begin the ſanctifying of the day, then to break it off for reſt, and when its ſanctification is cloſed, as ſoon to fall to our ordidinary callings.

Arg. 3. If by this Command a whole natural day is to be employed for duties of Worſhip, as another day is employed in our ordinary Callings▪ then is it to begin in the morning, the antecedent will not be denyed, the conſequent is thus made good; if men account all the labour of their working time from one nights reſt to another, to belong to one day, then muſt they begin in the morning, or elſe they muſt account what they work after the firſt evening to belong to another day, but that way of reckoning was never heard of, the twelth hour belonging to that ſame day with the firſt hour.

Again, if by this Command a whole artificial day together (that is, our waking and working time betwixt two nights) be to be employed for Gods 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 no… on the evening before.

Further, if by vertue of the conceſſion of ſix working dayes we may not wor… 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. Theſ… things will make out the minor. 1. It can hardly be thought conſiſtent with thi… Command to work immediately, when it groweth dark before folks reſt. 2. I… p. 155ſaid 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.

p. 156To 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 onelyonly 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 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 its 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, its 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 tha… 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 p. 157prefer 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-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 poſitivemoral, 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 p. 158firſt 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 its 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, 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 ſeventhday 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 p. 159difference 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; Its their old difference he cryeth down.

Propoſ. 3. As its meet that the day of Worſhip under the Goſpel, ſhould …e another then what was under the Law▪ and ſhould therefore be changed; ſo its 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 onelyonly to the firſt day of the week; then is the firſt day to ſucceed; but theſe grounds proportionally agree onelyonly 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▪ p. 1602. Its 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 i… 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: Its 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 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 onelyonly 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. verſe 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 gain, verſe 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 tryſted on that day, and that while they are together. 2. That when they met at any other time, ere he came to them its never ſaid, they were or came together the ſecond, third, or fourth day of the week, but on the firſt; and wherefore doth the Holy Ghoſt record that day, or their meeting on that day, when he omitteth the naming of other dayes: 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 one accord in one place when Pentecoſt came, where its 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. 31. 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 Friday; 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 its not only obſervable for their meeting, but for Gods ſending the Spirit on them, as a ſpecial bleſſing of that day, and his countenancing of p. 161their 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 verſe 1. Its 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 onelyonly are together, diſtinct from the People. 2. Its 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 its more then probable they had meetings and preaching on them alſo; but this is the onelyonly and great difference, that their meetings on theſe dayes were occaſional, and it may be but partial (to ſpeak ſo) but the ſolemn chief fixt 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, Practiſe; they came together purpoſely to break and to wait on other Ordinances.

4. Its clear, that by ſpecial applying of theſe Exerciſes to that day, and by mentioning of the day for that end, that, that day was their moſt ſolemn day, and that the old ſeventh day was not ſo (at leaſt neceſſarily) imployed by them.

5. Neither is it like, That Paul, who was ready to depart, would have ſtayed for the firſt day of the week, if there had not been ſome ſolemn worship in that, or that he would have paſſed the old ſeventh-day Sabbath, eſpecially to marring of his other occaſions had they been equal, if more ſanctification had been required in it, then in the firſt day of the week, or that he would have ſo much inſiſted in religious publick worship on that day, if the former ſeventh had been imployed in that ſervice, but here the Church being conſtituted of believing Gentiles, there is no mention of the old Sabbath, but as of another common day of the week;

Yea 6. Pauls ſpending this whole day in that ſervice, and continuing his Sermon till midnight (yet accounting it ſtill one day) in ſolemn meeting doth confirm this day to be more then an ordinary day, or then other dayes of the week, as being ſpecially dedicated to theſe Services and Exerciſes, and totally ſpent in them.

7. Its ſaid, that the Diſciples came together, they were not ſent for that day, but they came together being called and accuſtomed ſo to do on that day, and as being put to theſe duties by the day, as the proper Exerciſes in which it is to be ſpent.

Hence we may argue; If the Apoſtles and primitive Chriſtians did obſerve the Firſt day of the week, as their prime and chief time for ſolemn publick Worship, p. 162and did paſs over the old ſeventh day, then is the day changed from the ſeventh to the Firſt day of the week, but the firſt is cleared by the former Inſtances, Ergo, &c

And if theſe meetings on that Firſt day were not ſuch as uſed to be formerly on the ſeventh day, I deſire to know a reaſon: 1. Why their meetings on that day ſhould be particularly recorded rather then their meetings on any other day; and then 2. Why the one is ſo oft mentioned, and the other never, to wit that they met the ſecond, third day, &c. of the week. Or 3. If their meeting on this Firſt day now (after Chriſts Aſcenſion) be not like his going to the Synagogue on the ſeventh▪day Sabbath, and doing ſuch and ſuch things on the Sabbath: that day being moſt frequently mentioned before, whereas now there is deep ſilence of that day, and the firſt day is recorded in its room, neither can the Scriptures ſpeaking of the one▪ and ſilence in the other be for no purpoſe, or for any other purpoſe.

And as the practiſe of the Church holdeth out the change of the day, ſo doth the Title given, Rev. 1. 10 to the firſt day of the week, to wit, the Lords day confirm the ſame, whence we argue.

If the Title, which by the Lord and his people was given to the ſeventh-day Sabbath under the Old Teſtament, and under which, and by which, he claimeth a ſeventh-day in this Command; If I ſay that Title in the New Teſtament be not given unto the ſeventh, but unto the Firſt day of the week; then is the day changed from the ſeventh day to the Firſt, and the Firſt falleth now under this command, as the ſeventh formerly did; but the former is true, the Firſt is ſtyled as the ſeventh was, and as this Command ſtyleth and claimeth the day to the Lord to be obſerved for him; therefore now is the Sabbath changed from the ſeventh day to the Firſt day of the Week.

The Titles whereby the Sabbath is diſtinguiſhed from other dayes, and peculiarly claimed and marked by God as his, and that in this ſame Command, muſt certainly evidence that day, which he hath ſet apart and doth claim as he applyeth them: And therefore if theſe Titles be given and applyed to the firſt day now, it muſt needs ſhew a ſucceeding of that day unto the former ſeventh, for during the Obſervation of the ſeventh day theſe Titles were not, nay could not be applyed to the Firſt▪ no day being then the Lords but the ſeventh.

Now we find that the ſeventh-day Sabbath is in the Old Teſtament ſtyled by the Lord under theſe Titles, and ſo claimed by him. 1. Its called here the Sabbath of the Lord, or to the Lord, that's the Lords, as contra diſtinguiſhed from the ſix dayes he hath given unto us, a day that he hath right to, and not we, therefore called the Lords Sabbath. 2. Iſaiah 58. 3. Its claimed by the Lord as his, my holy day, which is ſo called 1. to diſtinguiſh it from other days. 2. To ſtamp it with the Lords mark in reſpect of its uſe, for it is not to be applyed to our uſe, but to his own, it being his in a ſpecial manner.

But in the New Teſtament after Chriſts reſurrection, the ſeventh day is not ſo ſtyled and claimed, but the firſt day of the week is, Rev. 1, 10. I was (ſaith John) in the Spirit on the Lords day: In which place theſe things are clear.

p. 1631. That after Chriſts Aſcenſion, there was a peculiar day belonging to the Lord beſide and beyond other days.

2. That it was not the old Sabbath, for 1. Johns ſcope being particularly to clear the time of the Viſion by the Circumſtance of the day, the particular day as diſtinct from other dayes, to call the Sabbath then uſed amongſt the Jews; the Lords day had more obſcured it then cleared it, yea 2. In that its called the Lord, according to the phraſe of the New Teſtament, it ſuppoſeth ſome relation to Chriſt the Mediator, as being derived from him which cannot be ſaid of the ſeventh day Sabbath.

3. That it was not any indefinite day of the Lord: For, 1. there is great odds betwixt the Lords day, and the day of the Lord, the former looketh to a conſtant ſpecial right and peculiar intereſt that God hath in that day beſide other dayes, even as when the ſeventh day was called his Day before, the Temple, his Temple, the preſcribed Service, his Service, and the Sacrament of the Supper, his Supper, &c. 2. That day would be ſtill dark to the Church if it were indefinite, contrary to Johns ſcope.

4. That it is, and muſt be ſuch a day as was commonly ſet apart by Chriſtians to God as his; and that with reſpect to Chriſt the Mediator, and ſuch a day as was known to them; And by the former practiſes it is clear, that this day is the firſt day of the week, being the Lord Chriſts day, who now having conquered death; and gotten the victory, He doth therefore claim this day as a tribute to him.

This being clear, that no other day can claim this title, and that the Firſt day hath good ground to claim it, we may put it out of queſtion, that it is the Firſt day or no day, or if it were not the Firſt, that to no purpoſe were the deſignation of that day inſerted, ſeeing to no other day hath it been applyed, nor can it be applyed.

This truth has been uncontroverted in all Antiquity, and almoſt by all Writers (till of late Gomarus beginneth to queſtion it) as Rivet cleareth on this Command againſt him.

Now (ſuppoſing it as unqueſtionable that this is the very Firſt day) we are to inquire if the title applyed to this day be the ſame with that in the Command, and which uſually was given to the old ſeventh-day Sabbath, or that then Lords day.

And it is clear, 1. That this title claimeth this day to God as his Day, it being poſſeſſively expreſt, as when we ſay, the Lords Throne, the Lords Altar, the Lords Sabbath, &c.

2. It contra-diſtinguiſheth that day from other dayes, as if they were not ſo the Lords, but ours, like that in the Command, Six dayes ſhalt thou labour, &c. but the ſeventh is the Lords, ſo its the Lords in a peculiar way, we having leſſer right to imploy that day for our own uſe then any other day; and this claim of the Firſt day to the Lords, inferreth a condeſcenſion or diſpenſation whereby the laſt day becometh ours, for had there been two dayes belonging to him, one day could not have been peculiarly called his; in which reſpect, 1 Cor. 11. foreign ▪ the Lords Supper is diſtinguiſhed from foreign their own Supper; even ſo the Lords day is diſtinguiſhed from other dayes.

p. 1643. It layeth on a neceſſity of uſing it for the Lord, and not for our ſelves, becauſe its his, and will infer the ſame moral duties and ends which the Command obligeth to.

4. It will infer an appointment of Chriſts, whereby he appropriateth that day to his ſervice, and claimeth it to himſelf; why, becauſe he calleth it his, even as in the fourth Command there is no expreſs inſtitution of the ſeventh day, yet becauſe the ſev nth was called the Lords, and in his former way and diſpenſations intimated as a day to be kept for him, therefore it's underſtood and taken for granted by the Jews to be inſtituted, ſeeing he calleth it his; ſo may we conclude here, that there is an inſtitution and appointment of the Firſt day to be the Lords, becauſe its claimed by him as his, although no ſuch plain expreſs inſtitution be of it as of other Ordinances, it being clear that the inſtitution of dayes is left more generally to be gathered: From all which we may gather the coucluſion▪ to wit, that the Firſt day of the week is ſtiled by the ſame peculiar Titles claimed by the Lord expreſly as his right and due, and upon as valid grounds under the New Teſtament, as the ſeventh day was under the Old; Therefore now the ſeventh day is changed, and the Firſt is come in its room, which was the thing to be proved.

In the laſt room we argue from the Apoſtles Ordinance, 1 Cor. 16. 1, 2. concerning contributions for the Saints; As I have (ſaith Paul) given order to the Churches of Galatia, even ſo do ye, that is, the first day of the week let every one of you lay by him, &c. I ſay we argue t…us, That not the ſeventh, but the firſt day, is the chief ſolemn day for worship after Chriſts Reſurrection.

If the Firſt day of the week be particularly and eminently pitched on by the Apoſtle, and that in diverſe Churches as the fitteſt time for expreſſing their Charity, then muſt there be ſomewhat eminent in the Firſt day, giving ground for ſuch an appointment and ordinance, as the Apoſtles ſingling that from other dayes for ſuch an end (and no other reaſon can be given, but that that day being more eſpecially and immediately appointed for God, is moſt fit for that duty, which is a Work of Mercy) but its there clear, that the Apoſtle pitcheth ſingularly on that day beſide other dayes, Ergo, &c.

For ſtrengthening of the Argument, conſider 1. That it's clear to be the firſt day of the week, ſince that ſame phraſe which is uſed by the Evangeliſts, Matt. 28. 1. Mark 16▪ 2. Luk. 24. 1. is made uſe of here by the Apoſtle, who no queſtion followeth the Evangeliſts phraſe, yea his following that phraſe may hint at a reaſon, why he commandeth Charity to be on that day, or ſets it apart for that uſe as beyond other dayes, to wit, our Lords Reſurrection.

2. Its clear, that he thinketh it not indifferent what day it be done on, nor that all days are alike, therefore he pitcheth on that day, the firſt day, and that not in one Church onelyonly, but in many.

3. That this is not commended onelyonly to them, but commanded and enjoyned even in reference to the day, and will the Apoſtle load Churches with Commands in that circumſtance without ground, and univerſally (to ſpeak ſo) prefer one day to another, and ſo as he will have uniformity in the very day in the Church of Corinth, with other Churches unneceſſarily? Let it not be ſaid, nay nor thought.