Practical Exposition of the Ten Commandments, Lecture 5 (2 of 3)

Practical Exposition of the Ten Commandments · Lecture 5 (2 of 3)

p. 2333. 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 only provide for their children temporal things, but that they also bring them up in the nurture and admonition of the Lord, and 1 Tim. 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, p. 234with 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 putt …ng 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 insutable and no wayes allowable, that Masters should command in their own business, and o …ly intreat in the things of God. 3. In exacting an accou …t 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 practice of Levites being in families, Deut. 12. v. 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 exhonored 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 ca …echize and instruct servants, o … to pray in their families, or because they cannot bestow so p. 235much 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 than 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 comm …ndeth his houshold to keep the way of the Lord, Job himself offe …eth the sacrifice, David will not send home, but goeth himself to bless his house (though they had otherwayes 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 effectu … ting 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, must 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 su …able 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, Gen. 18. v. 19.2. It advanceth to a high degree of Familiarity with God, and is attended with sweet Communications of his mind as himself thinketh s …t, ibid. comparing v. 19. with p. 236v. 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, G …n. 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 hath spoken of him. 4. It is a notable mean of the propagation and encrease of the knowledg of God: O what plenty of the growth of the knowledg of God might, and would be, in the Church, if all Masters of Families made Conscie …e of Family Duties? and particularly of catechising and instructing them in the Knowledg 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 this 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 sutable 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 sit 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, … Sam. 23. …. Although my house p. 237be 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 forementioned, 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 Practice, 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 amplificatory 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 as it were to four times. 1. 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 alwaies to keep our hearts in such a frame a … 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.

p. 2382. 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 frame of heart, that he may be ready to meet the Sabbath, and enter kindly to the Duties of it, when it …hall come, otherwayes, 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 div …rt 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 …or 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, vvhen 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, Heb 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 only 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 in that time, because it is to be sanctified; p. 239other times and rests are drawn after worship, this time and rest draweth Worship necessarily after it; hence it was that only 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 holy 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. 2. 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 their hours longer or shorter as the day was long or short, but they kept up the number of their hours alway; the other is a natural day, which is a seventh part of the Week, and containeth twenty four hours, taking in so much time as interveneth betwixt the Suns begining to ascend, after midnight, the nocturnal Solstice, till it pass the Meridional altitude, which is the Suns Vertical point for that day, till it come to that same very point of Midnight again, which is the Suns natural course every twenty four hours, comprehending both the artificial day, which is from midnight to midday, and the artificial night also, which is from midday to midnight again.

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

Let us only for further clearing and for directing our own Practise speak here a word or two more, 1. We say it is a whole natural day, that is, as it's usually employed by us on any of the six Dayes for our own Works, that as we spend so much time in our ordinary Callings on other dayes, so would we employ so much in Gods Worship secret, private, and publick on that day; what proportion of time we use p. 240to 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 Waking 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 upon 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 u …, 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 inquired 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 other wayes determine, or had elsewhere determined; astricting then to a day, p. 241but not any particular day by vertue of this command, but to such a day as was formerly described or prescribed from the beginning, during the Jewish State, and to such another day as God should after Christs coming reveal unto them, and pitch upon for his service? for taking it for granted, that a Seventh day as moral is commanded, it followeth to be inquired, whether it be the Seventh in number, that is, one of seven, or the seventh in order, that is, the Seventh day?

For answering this we would premit, 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 astricteth 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 abolition, 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 o … 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 p. 242requireth such a worship, as he himself should prescribe, which is the moral affirmative part of it, and dischargeth all worship by Images, that is, its 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, and a seventh for rest, are spoken of.

A third Instance is in Tithes, which was the Lords requiring a part of their Means or Substance, as this was a part 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 otherwayes then by this command, it would not have implyed any particular definite day of the Seven.

3. We premit, that though the Seventh day be called moral, as is expressed in the command, or understood, yet it is but moral-positive, and so alterable at the will of the Lawgiver, 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 p. 243in 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, and in the promise annexed to the fifth, there was somthing 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 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 otherwayes 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 sanctified 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 self is not so either) but that a Seventh day should be sanctified hath been maintained p. 244in 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, as not making of Images, are moral, because they are continued, and Images are to be rejected; just so may we conclude that a Sev …nth day here was primarily commanded, and is moral because it 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 it's 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 comm …nd were only the Seventh day, it had been much more clear to have set it down otherwayes; and no other probable reason of the difference can be given.

p. 245Arg. 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, Levit. 27.32, 33. because there God determined; but if that tenth had not been set down, the general command had but determined upon the tenth of Cattle, as of Sheaves, or bolls of Corn, even so it is as to the day, the command requireth one of Seven primarily; but that it is this Seventh, followeth from another determination.

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

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

1. They are universal, and do not belong to that people more then any other, for the concession of Six dayes is p. 246to 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 p. 247order (as it must, if the prohibition of work on the Seventh respect the order and not the number) then 1. what warrant have we for our Six work dayes? if it be not here, where is it? for sure we cannot take Gods time without his order and warrant: 2. and more especially, then could not we by vertue of this command plead allowance for working Six dayes different from the first Six; if so, we would not be astricted by the command to sanctifie one (seeing the one inferreth and determineth the other, and they must go together) which were absurd.

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

The first reason is, Six dayes shalt thou labour, but the Seventh is the Lords. 1. It sayeth not, take the first Six, but of Seven take Six to labour, and give the Lord the Seventh, for he has reserved it to himself. 2. The same equity is in the inference for a Seventh, that is, for the Seventh, if not more; he has given thee Six, therefore give thou him a Seventh, will conclude more formally then give him the Seventh; a Seventh is the seventh part of time as well as the Seventh, which is the equity the command goeth on. 3. Had the command intended to inferr the 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. The 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 p. 248the inhibition, but the first is clear, Ergo, &c.

Arg. 6. If this command, for the substance of it, concern us, as being moral, and bind us to the First day, and the sanctifying of it equally, as it obliged the Jews to the Seventh; then it's one day of Seven and not the Seventh, which is intended primarily by it; But it bindeth us to the First, Ergo, That it's 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 …irst Six, for labour, and by clear consequence intendeth primarily a Seventh, and not the Seventh, for a day of rest. 2. If it be a sin against th …s command to break the Lords day or Christian Sabbath, and prophane it, then it obligeth us to it, and that directly; …or indirectly and by consequence the breach of the Sabbath is a sin ag …inst 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 it's 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 whenever they prophane the Lords day, do convincingly hold forth that this command concerneth us, 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 it's never counted a breach of this command to neglect to sanctifie the Seventh day, neither do the Consciences of well-informed Christi …ns challenge for that, though they do most bitterly for the other, as is said.

In sum, suppose now the first day being instituted, that the command were to sanctifie the Sabbath, we would understand it of the First day, because it's already instituted; and the s …me 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 comm …nd will run for our observing the Lords day, supposing p. 249its institution a … well as it did for that; although it more directly tye them, yet it doth so but as a reason, even as the preface prefixed to all the commands, and the promise affixed to the fifth, concern them literally; yet are binding in so far as they are moral, as appeareth by the Apostles applying the last, Ephes. 6.2. without relation to that particular Land or People, but as applicable and common to any Land or People making conscience of obedience to Gods commands.

But here it may be objected, 1. The Jews kept the Seventh day. Answ. 1. Not by vertue of this command, but by its prior institution, even as they were obliged to S …crifices 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. It's 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 osten the Sabbath recurreth, and what is the day.

It remaineth here to be inquired what is the beginning of the sancti …ication 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 beginning 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 it's evening largely taken, when the Sun beginneth to decline after mid-day.

In this debate then, we take morning and evening largely, p. 250as 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 days, 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 a special solemnity of these solemn times, and therefore the example or instance of these will not be concludent here to the prejudice of what we assert, but rather, to the contrary, seeing there is a particular excepting of them from the ordinary rule, and the particular intimation of their beginning in the evening, will rather confirm our assertion, that the ordinary Sabbaths did begin in the morning. 4. It's not questioned, if on the evening before, people should be preparing for the Sabbath following, we said that this is included in the word remember; but if we speak of the Sabbath to begin at the evening before, then it will be comprehended as a part of the very day, and so it will conclude the work or observation of the day to close at the next evening.

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

p. 251Arg. 1. As other dayes begin, or as dayes began at the first, so must this, but dayes 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 days, Ergo, &c. the consequence is clear, to natural sense, for the forenoon, 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 only, 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 preceding morning, seeing every evening supposeth a morning to go before it in proper speech (and I suppose the History of the Creation, Gen. 1. is not set down in metaphorical termes;) 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 i … nature, to wit, that there should be a consequent and posterior evening or afternoon, without a preceding 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 last preceding the first evening recorded Gen. 1. the evening and the morning were the first day, which to affirm would not only 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 the evening before its own morning, seeing there must be both morning and evening in each day; neither doth the Scripture speak any way of evening, but when it's drawing towards night, which p. 252still 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 Natural 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 preceded, 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 it's most sutable to begin with the evening, because it presupposeth the morning, and being added to it, cannot but be a day, whereas it is not so proper to say morning with the evening, as evening now added to its morning compleateth the first day, and evening now being past as the morning before▪ God did put a period by and with the evening to the First day, it being the evening that compleateth the day, and divideth it from the following day, and not the morning: as one would say, the afternoon with the forenoon maketh a compleat day, and the afternoon or evening is first named, because 1. the day is not compleat without it, seeing it compleateth it; 2. because the day cannot be extended beyond it, now the first day is closed, because the evening of it is come.

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

Again, if by vertue of the command of a day to be sanctified, p. 253we 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 ordinary Callings.

Arg. …. 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 denied, 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 vvhat they vvork after the first evening to belong to another day, but that vvay of reckoning vvas never heard of, the tvvelth hour belonging to that same day vvith the first hour.

Again, if by this command a vvhole Artificial day together (that is, our vvaking and vvorking time betvvixt tvvo nights) …e to be employed for Gods vvorship, then its beginning must be in the morning, for if the latter or follovving 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 vvhole vvaking day, or an Artificial day is to be sanctified together, and the even after it before vvaking time end as vvell as the morning: Therefore it must begin in the morning, and not on the evening before.

Further, if by vertue of the concession of Six vvorking dayes vve m …y not vvork the evening after; then the day beginneth in the morning, for the vveek day follovving must begin as the Sabbath did; but the former is true, Ergo, &c. These things vvill make out the minor, 1. It can hardly be thought consistent vvith this command to vvork immediately, p. 254when it groweth dark before folks rest. 2. It's said Luke 23. v. 56. and 24. v. 1. of the women that stayed from the grave till the first day of the week, that they rested according to the commandement 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; it's 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 of 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 Frydayes night, being the preparation to the great Sabbath, which p. 255followed: 2. That the Women who rested and came not to the grave till Sunday Morning (to use our known names) are said to rest according to the Commandement, 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, otherwaies he could not have been three dayes in the Grave, and therefore a part of Frydays night is reckoned to the first day, then the whole Sabbath or Saturday is the second, and lastly a part of the night, to wit, from twelve a clock at night, belonging to the First day or Sunday, standeth for the third, and so he arose that morning, while it was yet dark, at which time, or thereabouts, the Women came to the Grave, as soon as they could for the Sabbath, and therefore their Sabbath Seventh day ended then, and the first day Sabbath began.

We now come to the third general question concerning the change, to wit, the change of the Seventh day into the First day of the Week; where first, we shall sum up what is moral in this command, and then secondly by some Propositions clear the change and its consistency with this command.

To the first then, this command doth morally and perpetually oblige to these: …. 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, p. 256to 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 its 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 p. 257for 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, vvhichwhich the in-bringing 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 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 …eal are not ceremonial, for the tree of life vvas instituted to be a p. 258seal 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, 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 p. 259that 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 p. 260press 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.

p. 2612. 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 vvhichwhich 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 p. 262should 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; p. 263yet 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 … 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 …. 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.

p. 264The 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 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 the 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 than an ordinary day, or then other days of the week, as being specially dedicated to these Services and Exercises, and totally spent in them. 7. It's said, that the Disciples c …me together, they were not sent for that day, but they came together being called and accustomed p. 265so 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, and 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 than their meetings on any other day; and then 2. Why the one is so oft mentioned, and the other never, to vvit, 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 reco …ded 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 practice 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 vvhichwhich, 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.

p. 266The Titles whereby the Sabbath is distinguished from other days 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. It's called here the Sabbath of the Lord or to the Lord, that's the Lord's, as contradistinguished from the Six days he hath given unto us, a day that he hath right to, and not we, therefore called the Lords Sabbath. 2. Isaiah 58.3. It's 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 it's 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 vvas (saith John) in the Spirit on the Lords Day: In which place these things are clear.

1. That after Christs Ascension there vvas 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 days, to call the Sabbath then used amongst the Jews; the Lords day had more obscured it then cleared it, yea 2. In that it's called the Lords, 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 p. 267peculiar interest that God hath in that day beside other daye …, 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 Mediatour, 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 Christ's 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 contradistinguisheth 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 tho Lords, so it's 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 be the Lords, inferreth a condescension or dispensation whereby the last day becometh ours, for had there been two dayes belonging to him, one p. 268day could not have been peculiarly called his; in which respect, … Cor. 11. foreign, the Lords Supper is distinguished from foreign their own Supper, even so the Lords day is distinguished from other dayes.

3. It layeth on a necessity of using it for the Lord, and not for our selves, because it's 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 Seventh 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 it's 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 i … left more generally to be gathered: From all which we may gather the conclusion, 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 thus, 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 p. 269from other days 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 it's there clear, that the Apostle pitcheth singularly on that day beside other days, 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, Matth. 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. It's 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 only but in many.

3. That this is not commended only 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.

4. That this day was commanded even in the Churches of Galatia, in which Churches he had condemned the observation of days, whereby it would seem to be clear, that he counteth not the preferring of this first day, as one of these days the observation whereof is prohibited and condemned by him, nor willeth it to be laid aside; and that purposely he passed the Seventh day as amongst these days, which were not to be observed and retained but laid aside.