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

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

p. 2695. That the thing required is a Duty of the Sabbath, being a work of mercy, as Isa. 58. giving Bread to the hungry, is mentioned particularly, as one of the Duties of Gods Holy day.

6. That the mentioning of the First Day of the week must be looked on, as relating to, and as compared with, the practise of keeping solemn meetings on that day, and this command p. 270of doing this on the First day of the week must be more strong, and infer somewhat more being compared with other places, then if such things were not recorded other ways of the First day.

7. This command supposeth them to be already acquainted with some special priviledges of the First day beyond others, when he commendeth this as a motive to them to be more charitable, to wit, that it was to be done on that day.

8. That there must be some peculiar thing in this day making it fit, yea more fit for such a purpose, as doing works of Charity on it; rather then on any other: And the Apostles commanding this (and that in many Churches) doth necessarily presuppose a reason why he doth it, drawn from some fitness of this day by another. Now if we will enquire, no reason can be given but that the Seventh day, Sabbath was expired, and that this First day was instituted in it's place, for otherwise any day was alike; yea the Seventh day being the last day of the week, and the day when men usually reckon their weeks success, it would seem more reasonable for this end, that men at the close of the week should lay up by them, as God had blessed them, then to reserve it, to the beginning of another week, were not the First day more especially to be sanctifyed then the last, and the last to be accounted but an ordinary working day: The fitness then floweth from this, that the first day of the week being the day of their solemn Communion with God, and with one another, and the day of their partaking most liberally of spiritual blessings from him, that therefore they should be most readily warmed in their affections, and be most liberal in their Communications to such as wanted, especially if we consider the Jews to be parties for whom that Collection or Contribution was; It's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles, Rom. 15.26, 27. That the Gentiles were their Debtors in temporals, because they had received spiritual things from them; now this argument is most fresh and powerful, when believers do on the First day of the week record Gods priviledging them with his Ordinances, and giving them his day in place of the Ordinances and day … which the Jews once had, and yet p. 271deriving these unto them by the Jews, I say this Argument will then be most fresh to incite to that duty in particular.

If any say that it was accidental, that the first day was chosen or named rather then another, because one behoved to be named and it was alike which: But 1. I demand why is it universal? If it were from one Church only it might possibly, have been thought so, but he doth call for this Duty on that day from more Churches: 2. Why doth he not recommend it, but command it as having more then an indifferency in the very day: And 3. Can it be by guess or accident (to speak so) that so many priviledges are fallen on that day? And that so many things are recorded of it, and astricted to it by commands, which is not done of, and to, any other days▪ And if one place would not suffice to prove, that the First day and not the Seventh day was preferred by the Apostles, as the chief day of solemn publick worship, yet all these things put together must prove a preference in that day, or we must say that the Penmen of Holy Scripture have been very partial, who have marked many things, and recorded them concerning Gods Worship on that day, and have never so much as once for solemn Service named, what was done on the second, third, fourth, fifth dayes; we must either say, that this is inadvertently done (which were blasphemy considering by what Spirit they wrote) or we must say it's done to put a preference on that day, and to shew that it's especially to be taken notice of, as the most solemn day for God's worship by Christians (which is the thing to be confirmed) for, the day that's claimed as the Lords, kept for him, and singularly marked to be priviledged beyond other days, must be his day; but this First day is such, Ergo, &c.

Propos. 5. This change of the day whereby the Seventh is laid aside, and the first substituted in its room, is of divine authority and institution; and not by any meer human or Ecclesiastick Constitution. I conceive there is indeed no mids here betwixt a divine Institution, which hath Gods warrant and authority stamped on it, and for Conscience sake is to be observed as being; obligatory thereof, and that immediately; and human or Ecclesiastick Constitutions, which may reach p. 272the external m …n, but in the matters of worship cannot bind the Conscience or impose them as necessary: Now that this change is not by the last, but by the first, we prove these ways.

1. Thus, if it be not human or Ecclesiastick, t …n it must be divine, but it is not human or Ecclesiastick, ergo it's divine: That it is not human will appear 1. If it reach the Conscience, and that immediately, then it's not human but divine, but it doth so. 2. If no man or Church on earth have power to alter Gods day, now, nay, nor simply, or at all, then it's not human or Ecclesiastick, but first, none can change it, as we might clear from great absurdities, that would follow. 2. If any Church have this power let them shew it, the Old Church had it not, neither the new, as is cleared in the first question.

2. We proceed to evince this change to be by divine institution these four ways.

1. From reasons flowing from Scripture, or Consequences drawn from it, 1. Thus, where by genuine and native Consequences drawn from Scripture any thing is so imposed, as it cannot without sin be altered or neglected, there is a divine institution; but in the change of the Seventh day-Sabbath to the First such Consequences may be drawn from Scripture, as will (upon supposition of the change) a strict it to the First day, so as that cannot be altered or neglected without sin, Ergo, it's of divine institution: The question can be only of the minor, which is made out from what is said in the third Proposition, thus,

If these very grounds which plead the conveniency of the change simply, do plead the conveniency of that change to the First day, then by clear and unforced Consequence, the first day is chosen and cannot without sin be passed by, altered or neglected, except we say these reasons have no weight; but these very grounds will be found to plead for, and to be applicable to, the First day of the week a lonely: and therefore beside all other days in the new world it m …y be called the day, which God specially made, as it is the day of Christs rest from the work of Redemption, answerable to Gods rest a …ter the Cre …tion, &c. and therefore as being most conducible p. 273to that end, the First day cannot be without sin past by neglected or altered.

2. Thus, if the very day of Christs rest in the new world be to be rested on, and sanctified as the Sabbath, then the First day is to be rested on and sanctified; but by Analogy from the works of Creation, we may see that the First day of rest after the finishing of the work of Redemption is to be sanctified, Ergo, &c. and Psal. 118. is very considerable to this purpose, wherein there is 1. a Prophecy of Christ. 2. Of a day which God hath singularly made for us to joy in. 3. That day is the day wherein the rejected stone is made the head of the corner, which day is clear from Rom. 1.4. to be the resurrection day; yea suppose that day there doth signifie the time of the Gospel, wherein we should joy, yet even that way, the First day is by proportion that day eminently, wherein Christs Victory was manifested, and so the day wherein Christians ought especially to rejoyce.

The second way we may reason for the change to be by divine Institution, is from this command: If (supposing still a change) by the morality of this command, the Seventh can be changed into no day but the first day of the week, then is the change into the first day, of divine institution (for so that must necessarily be, which is by vertue of a command) but by this command no other day can be admitted; for each week is divided in six working days, and these together to us, and one of rest and that to God; now by changing it to the First God getteth one and we six and that together; but if the day were the second, third, fourth, &c. it would not be so; for the six working days would be interrupted, which is contrary to that morality of the Command, whereby our days are distinguished from his, that ours, for one week being fully by, we may with the greater freedom give God his.

The third way we take to prove the change of the day to be by divine Institution is this … If by the practise of the Apostles, who were guided and inspired by the Spirit in things belonging to their Office infallible, this day was observed as different from other days; then there is a divine institution of, and warrant for, this day; but by the practise of the Apos …les this day is celebrated as different from, and preferred p. 274to, other days, or as divine, therefore it's of divine Institution; If the divine practise and example of the Apostles in things moral and common to all, do not either suppose a divine antecedent institution, or infer a subsequent, then their practise and example, which in these things is infallible and unerring, will have no more force then the example of others, which were absurd, their examples being especially pressed on us; and if in any thing their example be divine, it must be in this so particularly and so well circumstantiated; and where their meeting is not recorded to have been on any other second, third, &c. day, certainly their practise must be not only more then nothing, but very significant; and indeed in positive worship, the Lord hath been pleased to be more sparing (to say so) and to leave us more to gather from Examples then in negatives, as in the positive part of swearing, admitting of Church members, in government, baptism and admission to the Supper, yet none can say that there is no Scripture-institution in these, where there may be such grounds or examples.

4. The divine Institution of the chang may be argued from the title thus, if that which is called the Lords, be his by divine institution and separation from other things not so called; then this first day must be his by divine institution and separation from other days, but all that is called the Lords, is his after this manner, Ergo, Let the minor be confirmed these three ways, 1. By looking to what is called the Lords generally in the Old Testament, as his house, his Altar, his Priests, his Tithes, &c. are they not still his, because by him separate for distinct uses in his worship: 2. By looking more particularly, how the Seventh day was called his day, or the Sabbath his, is not this the reason, because it was appointed by him for his worship beside other days? And can can any reason agree better to this? 3. By looking how any thing is called the Lords in the New Testament, there is no other or better phrase or designation to try by, then that 1 Cor. 11.20, 21. foreign is opposed to foreign, even as this First day, called the Lords day is opposed to our dayes or common days, and that is called the Lords Supper, because instituted by him, for such and such spiritual ends and uses: And p. 275therefore there can be no better ground gotten for shewing why this is called the Lords day beside others, th …n by comparing it with other Scriptures, and if in other things that phrase import a divine institution, why not in this? I do not mean that this is an institution, or that it will prove that there must be a clear and express institution shewn, but I mean this, that it will inferr there is one, and that it is divine, seeing God is to choose and not we. We might here again produce the four Witnesses already attested for the morality of this fourth Command, to wit, 1. the general practise of primitive Christians, 2. their general opinion and judgment, 3. mens consciences, 4. the dispensations of God; which will also all clearly depone in this, about the change of the day.

Propos. 6. Although we know not the peremptory and precise time when this day was instituted, and the very first day sanctified, nor whether it was immediately by Christ, or mediately from him by the Apostles instituted, which is of no great concernment to the main of its institution; yet we think it most probable that our Lord did from the very day of his Resurrection either himself institute it, while as Acts i. v. 3. he taught them what concerned the Kingdom of God; or did inspire his Apostles to observe it from that time forth; Because, 1. If it was not then instituted, the Church had for some time wanted a Sabbath, the Seventh-day-Sabbath being expired by the Resurrection. 2. The reason moving the change and preferring the First day before others as in a nearer capacity of sanctification for that end, was from that time forth. 3. The Apostles practise of meeting; and Christs keeping with them, hath been from the first change, even on the first two first dayes of the week, John 20.19, 26. 4. All the practises and other grounds whereby the change is evidenced, suppose still the institution to precede; which maketh i … appear to be very ancient.

And so we resume and close these six propositions, 1. The day may be changed from the last to the first: 2. It's meet it should be so, and there is good reason for it: 3. It can only be to the First: 4. It's so changed actually: 5. It's change is not by Human, but by Divine institution: 6. Its institution p. 276seemeth to be from the rise of the Gospel Church, and the very day of Christs Resurrection. Hence vve infer 1. Good vvarrant, even Gods vvarrant for imploying the Seventh day to our selves, seeing God seeketh but one day in Seven, and novv has chosen and claimeth the First. 2. Gods vvarrant for sanctifying the First-day-Sabbath or the Lords day as his institution. 3. That the Lords day is to be sanctified by us Christians, and that by vertue of this command, as the Seventh day vvas by the Jevvs on its grounds.

We come novv to speak of the sanctification of this day, vvhichwhich is the main thing, and for vvhichwhich all the rest is intended, vve shall first consider the precept, and then 2. the reasons vvhereby it is inforced.

The precept is, sanctifie it, or keep it holy, sanctifying of it is twice mentioned in this command, 1. In the end, it's said God hallowed or sanctified it, that is by separation, destination and appointment for holy uses, and as a part of worship, so he sanctified the Temple, Altar, &c. not by infusing any holiness in them, but by appointing them for holy uses; Thus only God can sanctifie a day, or any other thing, so as to make it a part of worship, and no man or power on earth what somever can do that. 2 In the precept it self we are commanded to sanctifie it, that is, by the application of it unto the uses wherefore he hath set it apart; thus we sanctifie what he hath sanctified when we use it and imploy it according to his appointment. And so we are to consider, the sanctifying of this day in these duties called for from us on it.

This sanctification is two wayes set down, 1. In its cessation and rest, separating it from other uses, and so keeping it from the common uses, to which other dayes may and use to be applied: 2. In its special application to and imployment in holy uses.

For clearness we shall consider this sanctification, 1. In respect of its rest, what we are to abstain from▪ 2. Comparatively, with that strictness cal …ed for from the Jevvs: 3. Eminently, vvhat is required more as to holiness this day then on other daies vvherein also the Lords people should be holy? and vvherein this go … beyond these? 4. Positively, …n vvhat p. 277duties it should be taken up: 5. Complexly, in respect of vvhat is called for to the right sanctifying of that day before it come on, in the time of it, and after it is past, and that in publick and private, and by all relations, Master, Servant, &c. and throughout the vvhole man, thoughts, vvords, and deeds, and throughout the vvhole day: 6. Oppositively, or negatively, vvhat are the breaches of this command, and the aggravations of these sins vvhichwhich break it.

First then, vve consider it in its rest, vvhichwhich is required; and because there are extreams, some giving it too little, as the Jevvs did before the captivity; some too much, even to being superstitious, as the Jevvs after the Captivity, and the Scribes and Pharisees particularly in Christs time did; stretching this rest too farr. We must therefore consider it more narrovvly and particularly for quieting of our Consciences, for the Jews are by the Prophets Ezek. 20. Jer. 17. and by Christ, Matth. 12. reproved for both extremes respectively.

We do then in this matter assert first, That there is a rest required here, which is extensive to a mans words, thoughts, and actions, whereby many things lawful on other dayes, become unlawful on this day.

Yet 2. we assert, That by this rest all sort of actions are not condemned, but only such as are inconsistent with the end and scope of this command; as by other Scriptures, and the practice of Christ and the Saints is clear: we conceive therefore these to be permitted.

1. All duties of Piety, as was sacrificing under the Old Testament, or preaching, hearing or going about the Sacraments under the New Testament: In which sense, Matth. 12. our Lord saith, the Priests prophaned the Sabbath and were blameless, not that formally they prophaned the Sabbath, or did indeed break that command, but materially they wrought in killing beasts, &c. which had been unlawful, had it not been in the exercises of piety.

2. All things that have a tendencie, as necessary helps and means to the performance of the former works of piety, are lawful, as going to the Congregation to hear the Law, calling the Assembly for worship by Trumpets, or Bells, or by a Voice, Journeying, going or riding to Church, &c. because p. 278the duties of the Sabbath cannot well be done without some of these, nor at all without others of them.

If it should be asked here, What that, which is called a Sabbaths day Journey, Acts 1.12. was among the Jews? and whence it came, and what way may it be stinted or limited among Christians? Answ. It was to them 2000 Cubits, which according to the different measuring of that distance of ground consisting of these 2000 Cubits by a lesser or longer Cubi …, is reckoned to be more or less by learned Men; but all agree (saies Goodwin in his Moses and Aaron) in this, that these 2000 Cubits was a Sabbath daies Journey.

It arose to be reckoned so from these grounds; 1. From their expounding Exod. 16.29. Let none go out of his place; thus, Let none go without the bounds of the City, which with its Suburbs was 2000 Cubits, or a mile about. 2. That the Tabernacle of the Congregation was so far from the Tents of these who pitched about it in the Wilderness, Numb. 2. as they supposed; and that the Priests kept that distance from the people in entering with the Ark into Jordan, Jos. 3.4. whence they gathered that a man might still go to the Ark or place of worship, as it was then in these cases at a distance from them, and no further on the Sabbath day.

But we say whatever superstitiously or on custome they took up (for that is but their Tradition) we cannot stint a Sabbath daies journey to so many miles, fewer or more, but it must be as the man is in providence cast to reside further from, or nearer to the place where the Ordinances are dispensed; for one may go many miles and not prophane the Sabbath, if he cannot have the publick Ordinances nearer, whereas another may break the Sabbath by going but to his Neighbours door, yea by walking in his own house, or to his door, if either it be done idly, or with respect to another civil or worldly end, which agreeth not to that day; it is not here remoteness or nearness, but what sweyeth us, and what is our end, that we are to try by.

3. All works of mercy are lawful on that day, as laying beside us something to the poor, 1 Cor. 16.1. sending or dealing something to those who are in want, Isa. 58.7. visiting others, to comfort, strengthen, or otherwaies to edifie them p. 279christianly; though idle and carnal visits (albeit, alass … too rise) are not permitted.

4. Good Works, as Christ saith Matth. 12.12. it's lawful to do good or well on the Sabbath, such are giving of Physick (when it is necessary) bringing of Physiti …ns, saving a mans life, and taking p …ins for it, &c. Luke 13. (these good Works may be classed either with Works of mercy before, or with Works of necessity that follow, both being good Works as they are Works of mercy or of necessity)

5. Works of necessity, such as feeding Beasts, leading them to the water, pulling them out of Ditches, when they are fallen into them on that day, and much more preparing honestly sober allowance for the susteining of the body, as the Disciples pluck't the ears of Corn, Matth. 12. and the Jews, Exod. 16.23. dressed the Manna on the Sabbath, though they were not to gather it, yet on the Sixth day to bake and seethe a part, and to keep a part till the morrow, but not till the day following, and therefore they behoved to dress it also; yea, Jesus Christ went himself to a Feast on the Sabbath, Luke 14. (that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably) which he would not have done had it been unlawful to dress any meat on the Sabbath, yet his carriage was such at that Feast most remarkably, that it would be followed as a pattern by such as may be invited by others to eat with them, and shall be disposed to go on the Sabbath: And if this were the design of the inviters and invited, mens eating together on that day would not readily prejudice the sanctification of it, as very often it doth: Such is …lying on the Lords day from a destroying enemy, and in other warranted cases, Matth. 24. defending our selves against unjust violence, &c.

6. Works of comliness, tending to honest or decent walking, as putting on of clothes honestly, making the house clean from any uncleanness that may fall in it throughout the Sabbath, &c.

By all which Believers have allowance, 1. for piety, 2. for charitie, 3. for what is needful for their beasts, 4. what is needful and convenient, or comly for themselves; and more is not necessary: In these the Lord hath not streightned them, p. 280neither hath he pinched and pinned them up to absolute necessitie, but hath left them to walk by Christian prudence (yet so as they may not exceed) for the Disciples possibly might have endured that hunger, and not pluck't the ears of Corn, or beasts may live a day without water, and not be much the worse, or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing; yea, a man may live on little or nothing for one day: but the Lord hath thought good not to streighten them, so as to make his day and worship a weariness and burden unto them, seeing he hath made the Sabbath for man, to be refreshing to him, and not man for the Sabbath; nor will he have their Consciences to be festered with inextricable scruples: He leaveth it to men on other dayes, how much to eat and drink by a Christian prudence (yet allovveth them not to exceed even on these) so here there is some latitude left to conscientious reason to vvalk by; for some may do something at one time, and not at another, yea, one man may take more pains in upholding his body then is called for from another vvho is stronger, so that it's impossible to set particular rules vvhichwhich vvill agree to all, but men vvould look, 1 to their end, 2. to their need, 3. to vvhat may conveniently attain the end.

Yet it is needful here to add some qualifications or caveats, lest folk indulge themselves too much, and exceed under the pretext of the former libertie vvhichwhich the Lord hath condescended to leave men at.

1. That men vvould see that the necessity be real, that real sickness keepeth at home, that real hazard maketh them flie, or maketh them bide at home, that it be such a necessitie as they cannot contrive a vvay conveniently to evite vvhen it cometh, or could not foresee before it came.

2. Men vvould see that that necessitie be not brought on by themselves; If the thing might have been done at another time, that necessity vvill not excuse; though if the sin be taken vvith, and repented of, and Christ fled unto for the pardon of it, vve may go about the doing that lavvfully vvhichwhich sinfully vve have necessitated our selves unto; as suppose one had got vvarning to slie the day before, to bring p. 281such a Physician, or to provide such drugs, &c. if he did it not, then he sinneth, yet vvhen necessity cometh he may still do it, but not vvith a good conscience, till he first acknovvledge the former fault of his neglect.

3. It vvould be adverted, if that thing may be done, as vvell another time, or may not vvithout prejudice (that is considerable) be delayed till the next day; Thus taking or giving of physick on the Lords day, making ordinary civil visits, beginning voyages, &c. vvill not sustein and bear vveight before God, vvhen folk do them that day, to have their ovvn vvork day free, and so put by the proper duties of the Lords day, for some things that may be done the day or daies follovving: Thus rest is commanded Exod. 34.21. even in sovving time and harvest; because the necessitie is not clear, but dependeth on ordinary providence, and folks are to expect occasion and opportunities for them aftervvard.

4. Men would take heed that they have not a tickling complacencie that such necessities fall on the Sabbath, and be not glad to have diversions from the proper duties of the day. They would go about such works with a sort of sadness, though yet with clearness and peace of conscience as to their lawfulness: Therefore Christ saith to his Disciples, Matth. 24.20. pray that your flight be not on the Sabbath day; because it would be heavy to Gods people to slie on that day, though it was lawful.

5. We would see that it marr not a spiritual frame, and that in doing these we turn not to mind the World as on other dayes; There would be still a respect to the day in our frame (which is called for in the word remember) and even when our hand is otherwayes imployed, the heart should not be taken up with these things, but so far as is necessary to the acting of them.

6. It would be adverted to, that they be done without irregularity, and so as not to give offence by them (hence it was that Christ ever gave the reasons of what he did on the Sabbath) lest others, not knowing our necessity, judge us guilty of Sabbath-breaking, or be involved without necessitie to do the like.

p. 2827. Folks would have great respect to the end in these works, and to the motive which swayeth and putteth them on. If it be outward gain or fear of some temporal loss; as if for gaining money a Physitian should go rather on the Sabbath then on another day to save the life of a man; that turneth then to be a servile work, and one of his ordinary Week day calling (to speak so): So if a Minister should preach with respect to gain or applause on the Sabbath, or if any man should make a visit for a meer civil end, as we visit on other dayes, without a sutable respect to spiritual edification or furtherance of Piety, it will marr all, and will be found a breach of the Sabbath.

8. We would beware of spending too much time in these things, but would endeavour timely and quickly to expede and dispatch them, and rightly to trust them: Dressing of meat, and trimming, adorning, and busking of folks bodies will not be found a well spent part of the Sabbath, when it shutteth out other duties, and getteth too much time, as it doth with many.

By all which we may see what need there is to watch over our selves in these things, lest our liberty be turned into licentiousness, and lest we grow either idle or carnal on that day.

Let us then consider how far this rest extendeth: and under it we take in 1. The rest of the whole man, outward and inward, in deeds, words, and thoughts, so is it Isai. 58.13. we should not speak our own words (nor by proportion think our own thoughts) nor find our own pleasures. 2. It goeth through the whole day, for though every minute of the day cannot be applyed to positive duties, yet in no minute of it, is it lawful to do another work (inconsistent with the qualifications and scope aforesaid) that is the negative part in it, thou shalt do no work, which bindeth ad semper. 3. It is to be extended not only to a mans own person, but to all under him, children, servants, &c. he must be answerable for it, that they rest, and must give them no occasion of work. 4. It's to be extended even to the least work of any fort, if unnecessary, as gathering sticks, speaking our own words, &c. these are all breaches of the Sabbath. 5. This rest extendeth to p. 283all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted, or are consistent with the sanctifying of the Sabbath: As,

1. All works which tend to our external profit, pleasure, satisfaction, &c. all works of our callings which make for the increase of outward gain and profit, such whereby we ordinarily sustain our lives: These Heb. 4.15. are called our own works, and here it's such works as ordinarily are wrought in the rest of the six dayes: So it is doing thy own pleasure as well as vvorks, Isa 58.

2. Such vvorks as tend to others external gain or profit as the great motive of them, as Servants may be vvorking for their Masters profit, and yet prophane the day.

3. Such as are not necessary on that day, as ploughing, sovving, reap …ng, or gathering in, and that even in Seed time and Harvest; and so fishing, going of mills, &c. vvhen these are not done for the very preserving of life, because they are not necessary out of that case; neither is there any thing here of an extraordinary dispensation that maketh them necessary, the vveather depending on an ordinary providence, or ordinarily depending on providence, vvhichwhich is to be reverenced: Hence though the vveather and season be rainy, yet it is not lavvful to cut dovvn or gather in Corn on the Sabbath, their hazard in this case being common and from an ordinary immediate providence; yet suppose that a River vvere carrying avvay Corn, or that Winds vvere like to blovv them into the Sea, it vvere lavvful in such a case to endeavour to prevent that, and preserve them; because 1. that cometh by some more then ordinary dispensation of providence in the vveather, and affecteth and putteth in hazard this Corn more then others: 2. Because there is no probability of recovering these in an ordinary vvay, though the vveather should alter, but there is hope of gathering in of such as are in the fields vvithout that reach of hazard, if the Lord alter the season.

4. Such as are for carnal pleasure or civil ends, thus playing, gaming, much laughing, &c. being our ovvn vvorks, more especially our ovvn pleasure, are unlavvful on that day.

p. 2845. Consider that all things are prohibited vvhichwhich marr the end of the day, and are not consistent vvith the duties thereof; such are buying, selling, &c. out of the cases of pressing necessity; folks cannot be spiritually taken up, and vvith these also; so playing and gaming is no less consistent vvith praying, reading, conferring, &c. then ploughing or such like, yea, is much more indisposing for it, and so vve do necessarily thereby incapacitate our selves for the duties of the day.

6. All things are forbidden vvhichwhich consist not vvith this rest and the duties of vvorship called for from our selves and others; thus unnecessary journeying, vvalking, even suppose one could or should be exercised in meditation, is not resting as is required, much less is gadding in companies, in the street, or fields, to the neglect of secret and family duties.

In a vvord, vvhatever is not religious and spiritual exercise, or furthering or helping unto vvhat is so, out of the excepted cases; much more vvhatever is sinful, scandalous, or unsutable on other dayes, or doth divert from, or indispose for the duties of holiness, and the vvorship of God on that day, is inconsistent vvith this rest, and so prohibited: for, This rest is not primarily commanded and required for it self, but as conducing and subordinate unto the performing of holy duties in it; therefore our rest is to be regulated, so as may best contribute to that scope, and vvhatever marreth that, though it should not be vvork strictly, but idleness, carnalness, or playing, and gaming, and sporting, yet it's a breach of this rest: for 1. That is no religious duty; nor 2. tending as a necessary help to it; nor 3. is rest commanded that vve should play in it, but that vve should sanctifie it; and 4. playing or sporting cannot be called sanctifying the day; othervvayes vve might have mo Sabbaths then one, and the prophanest vvould love them hest; 5. playing separateth not the Sabbath from other days, more then vvork doeth; for men play in all; 6. playing is neither a religious duty, it being amongst the most irreligious and prophane; nor a duty of necessity for easing of vveariness, vvhichwhich doth not here come by any bodily toyl and labour, but (if there be any) p. 285from being exercised in spiritual duties; which, therefore, change and variety will through Gods blessing do, so as the person may be born out in them; nor is there any place for it, except some duty be neglected, therefore it's inconsistent with this.

We come to the second way of considering the Sanctification required here, and that is by comparing it with that strictness called for from the Jews, and to which they were tyed.

We speak not here of Ceremonials (for so their whole service might be more burdensom then ours, and particularly their Sabbath-Services, because they were doubled on that day) but of Moral Duties; and in that respect we say, that the tye and obligation unto the sanctification of this day is equal and alike unto us with them, which is clear in particulars, for 1. It tyeth us now to as long time, to wit, a natural day of twenty four hours, as it did them then. 2. It restraineth from work and requireth holy rest now, as much as then; for whatever work then struck against the Letter or purpose and scope of the command, and marred holy Duties, doth so still. 3. It requireth positive sanctification by holy Duties, as preaching, prayer, meditation, &c. and alloweth not Idleness, nor indulgeth time to other unnecessary works. 4. It requireth as spiritual a manner and as spiritual a frame in performing of them now as then.

For 1. If the command be moral, then is there no change in moral duties, for it is the same command to us, that it was to them, save in ceremonial things: 2. If the same things were allowed to them which are allowed to us, and if no more be allowed to be done by us, then was allowed to be done by them on the Sabbath, then the observation in it's strictness is equal, but the first is true, for works of piety, mercy and necessity, are allowed to us, and so were they to them, as by Christs reasoning against them (as being here superstitious) may appear: yea, 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees, who in these disputes aimed not to shew that more was lawful by his coming then was before, but to shew what then was lawful, though they ignorantly or wilfully misunderstood the p. 286command, for even then God allowed mercy rather then sacrifice, &c. which places most clearly vvarrant us in our practise. 4. The Service we have now is as spiritual, and without all doubt the promise of the spirit, for keeping up in holy duties as large as formerly, and therefore our improving of it should be no less.

Before vve proceed there are some Scriptures which seem to thwart vvith, and to be cross to this, to vvhichwhich vve vvould speak a little for clearing of them; as namely Exod 16.23, 29. and Exod. 35.3. vvhere it vvould seem that going out of the place, dressing of meat, and kindling of fire vvere forbidden, vvhichwhich are allowed to us: To vvhichwhich vve say 1. That vve speak of the meaning of this fourth command; if any more vvas forbidden them by peculiar judicial Laws, that contradicteth not our assertion, these may be abrogated, vvhile this command standeth. But 2. We conceive that as to these things, gathering of sticks, kindling of fire, dressing meat, &c. no more is allowed unto us then unto them, that is, all unnecessary labour in, and about, these is unlawful to us now, and all necessary labour in, and about, them vvas allowed unto, and lawful for, them; as may be gathered from Christs practice, and his reasoning with the Jews, and from the allowance vvhichwhich vvas to their Beasts. In the third place then, vve say that these Scriptures cannot be literally and universally understood, for it cannot be thought that they vvent not out of the place, kindled no fire, dressed no meat in any case; yea the allowance for their necessity, and Christs going in and partaking, vvhen invited, on the Sabbath day, Luke 14. It's like to somewhat that was prepared that day vvith his defending of his Disciples practise in plucking ears of Corn, and rubbing them, as it is Luke 6.1. (vvhichwhich vvas a sort of preparing and dressing of that meat) insinuate the contrary; neither c …n any thing be gathered from that place, Exod. 16.23. against dressing of meat simply, but rather the contrary, for the Manna that remained over what vvas dressed on the sixth day vvas to be laid up till the Seventh day, or the Sabbath, but not till the day after the Sabbath; and vvill it not suppose, that they behooved then to dress it on the Sabbath as on other days by boyling, at least, for as to grinding of it at Mills, or otherways, p. 287there vvas no necessity for that on the Sabbath ou … of some extraordinary Case (or else they had needless by la …o up) and so behoved to have fires to dress it vvith: And therefore that of not dressing meat, of not kindling fire, &c. must be of what is unnecessary and for servile vvorks, or making gain in mens ordinary particular callings.

But to the third way, if any should inquire what more holiness is called for, or can be win at, on the Sabbath then a Believer is called unto on other days, he being called to endeavour to be perfectly holy every day. I Answ Although he be called to be perfectly holy, yet not in the holiness of immediate Worship throughout every day: He is to be perfectly holy on other days, according to the duties and imployments of these dayes; but on the Lords day he is called to be holy according to the imployments of that day and its duties; The Lords people of old were indeed called to perfect Holiness all the week over, but singularly to sanctifie the Sabbath as a part of their universal Holiness. 2. Though all the parts of every day should be spent holily, yet some parts more especially, as what parts are spent in Prayer, Reading the Scripture, &c. and somewhat more is required of these, who are called to it on a Fasting day, then on other days, even so on the Sabbath. 3. There is a difference betwixt a person living holily in the general, and a person who is holy in sanctifying the Lords day, though a man should be holy every day, yet is he not to sanctifie every day which is required on this day, whereof we shall now speak.

This days sanctification then, we conceive to consist in these,

1. That there is more abstractedness not only from sinful things, but even from lawful temporal things, required on that day then on other days, a spiritual frame of heart, separating and setting apart a man from ordinary thoughts; Hence we may say, that as the Greek word foreign, signifyeth unclean as well as common, so a common or every day-frame of Spirit, will be found unclean for the Sabbath; there must therefore be another frame of heart, different from an ilk a day-frame and suited to that day.

p. 2882. This day is to be sanctifyed in respect of the Exercises … beyond other days, and that necessarily; whereas on some other days we may be taken up in some duties of worship arbitrarily, but here necessarily: And men may, and ought, to be holy on other days, in their plowing, and other works, but there their Holiness is to be in immediate worship to God, in some thing relating to that alway, such as praying, reading, hearing, conferring, meditating, &c.

3. The sanctification of this day lyeth in this, that it must be wholly sanctified, but parts of other days are ordinarily used in religious Service, but this whole day is to be used so, a man should be this whole day throughout, as in the time of praying on other days.

4. Duties would be multiplyed that day, more secret and private Prayer, Reading, &c. and more publick Worship; even as there were double Sacrifices that day under the Law, though there were Sacrifices all days.

5. There would be in the duties of this day more intenseness of Spirit, and a further degree of Spiritual affections, then in these duties of other days; because this day is purposely set apart for that end; and by continuance in Duties we may attain to more of a spiritual frame, and because not only the Exercises of worship praying, reading and hearing, &c. call to Holiness on this day, as they do on other days, but even the very day it self doth call to it; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other days (though daily they should repent and be humbled) because that day is solemnly set apart for it; so ought our worship to be more intense and solemn this day suitable unto it, wherein we are, as it were, dyeted for insisting and persisting in duties of worship; whereas these duties in this respect, and in comparison, are on other days, but as starts, worship is here some way the only work of that day.

6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart; it would be near God, and the work of the day would be delightsome and sweet, the Sabbath would, as it is Isaiah 58. be called a delight, and we would endeavour as it is Heb. 4. to enter into p. 289his rest, to pass through the outward rest into his, to be within his chambers, yea even in his arms, as it were, all that day.

7. There would be that day more divineness in our Holiness (to speak so) a sort of Majesty by ordinary in our walk, looking like the Sabbath, and like the God of the Sabbath: There would be an exalting in God that day, we would endeavour to have our hearts in a special manner warm in the Exercise of love to him, and to be much in praising of him; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God, as the end of it, then on other ordinary days, wherein our Prayers and other pieces of worship may more immediately respect our own Case and need; but on this day Gods Honour as the end more immediately whatever our own Case be, and that both in heart within and in the nature of our Exercises without; this is to call the Sabbath of the Lord honourable, to honour and glorifie him therein, as it is Is. 58. a special Majesty being in that days worship by levelling it with extraordinary singleness at Gods praise, even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints. Hence It's good to give thanks unto thy Name, &c. beginneth that Psalm of Praise for the Sabbath-day, to wit, the 92. These Duties then that further his praise are more especially for that day.

8. All these reach both words and thoughts, nothing to the hindrance of these is to be admitted in either; there are …one of our words and thoughts that day, but they would in a special manner be Gods, and in it we should be spent as his, and endeavour to be within view of Heaven, to make some Essay of glorified Saints exercise there, and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God.

The Fourth way of considering this sanctification is positively, to wit, as to the Duties, wherein the Sabbath is to be spent, which are shortly, all duties of immediate worship, whether they be inward, as meditation, self-examination, heart-prayer, either e …culatory or more continued, heart-sorrow for sins, &c. or outward, as vocal prayer and singing of p. 290Psalms, reading the Scriptures and other pious Books, hearing the word, &c. or whether they be secret which may be both inward and outward, or private in Families, as reading of the word, conserring on it, repeating Sermons, praying together, &c. or publick; as joyning with the Congregation in prayers and praises, hearing the vvord read, and the sense given, hearing of Sermons, participating of the Sacraments, when dispensed, joyning in solemn humiliations and thanksgivings, vvhen they fall necessarily or more conveniently to be on the Sabbath; All vvhichwhich and such like are proper duties for that day; to vvhichwhich liberal laying up, and giving for the relief of the poor according to ability, and as God blesseth every man vvould be added as a suitable duty of it, though it be no duty of immediate vvorship.

The fifth way is to consider the sanctification of the Sabbath complexly, before it come, vvhen it's come, and after it's past.

1. Then the night before (not secluding a suitable remembrance throughout the week) remember it 1. by timous leaving of vvorldly business, it's a great incroachment on the Sabbath, though too too usual to continue longer at vvork the night before, then any other night of the vveek, as if folks vvould gain the day of rest, out of Saturnsdays night and Mondays morning.

2. By not suffering this little times leaving of vvork, to be idly spent, but being taken up vvith endeavours, 1. To abstract the mind from other vvorks as vvell as the hand, and to have the heart put in a lively frame. 2. To mind the vvork of the day vvhichwhich is coming, and to have a sutableness to it. If ye ask vvhat sutableness should vve have to it? Answ. Endeavour 1. to be as if ye vvere about to meet God, to tryst, as if it vvere, visibly vvith him, and solemnly to treat and enter in marriage vvith him. 2. To be like Heaven, and in a special manner in some sort to imitate God, as if ye vvere already entered into his rest, and had rested from your ovvn vvorks. 3. To be as if ye vvere to dye, and to step into Eternity, for this resting should mind us of that, and vvas, and is still, specially appointed (though yet no Ceremony) …o mind us of Gods separating of us from others for himself, that vve may rest eternally vvith him.

p. 291Then 3. for furthering of this, look back on the Week past, and endeavour to have things clear before the Sabbath come, and all by-gone quarrels removed, that there may be no standing controversies against you to begin the Sabbath vvith.

4. Pray vvith special solemn seriousness in reference to that day, that ye may have peace for vvhat is past, that ye may be in a right frame for the day; that the Minister may be helped to speak as it becometh; that others may be sitted to hear and joyn; that the Word and other Ordinances may be richly blest of God; and that the mercy of having the Ordinances may be minded, vvith praise to the gracious giver of them, and suitably improved.

2. When the morning of that sweet and desirable day cometh (after we have fallen asleep in a special manner, as it were in the Lords arms, the night before, and left our selves there) 1. We would timely begin the work, and beware that either carnal thoughts get in, or the time be idly slipped over, but I say we would begin the work early; for it's for that end appointed, and sinful thoughts will not be kept out, but by filling the room otherwayes with what is spiritually profitable. Shew forth Gods loving kindness in the morning, saith the Psalm for the Sabbath, to wit, the 92. Let therefore the Meditation of somewhat of these, or such like, begin with us, even when we are making ready, 1. somewhat of God himself, whose day it is; 2. of heaven, and that happiness that is there; 3. of the works of God, who gave us and all the world … being, and who only preserveth the same; 4. of Christs redemption, and as closed and perfected on this day; which especially should be minded; that so thinking of our many and great obligations, and of the misery we had been in, had not that work of Redemption intervened, we may begin the day with a due impression of Gods greatness and goodness; of our own sinfulness, weakness, and misery; and of this bl …ssed remedy and out▪gate.

2. We would address our selves to solemn prayer in secret, and that at greater length then on other dayes, and with insisting with special petitions relating to the day, with all the seriousness we may win it.

p. 2923. We would take a view of our own hearts, to see how and where we left the night before, and endeavour to have clearness betwixt the Lord and us as to our state, and otherwayes maintained; and renewed if it was; or attained if it was not.

4. Too much time would not be spent in adorning or busking of folks bodies, or in making other provisions for them, but as the whole of it would be taken up in duties of worship (as we have before shewed) so some part of it would be set apart for secret reading, yea, for secret praising, thanksgiving, and singing, an exercise not unbecoming that day, as that fore-cited Psalm for the Sabbath day sheweth.

5. If thou be the Head of a Family, or livest in fellowship with others, then the family is gravely to be brought together, and every particular member is to joyn with the rest: And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law; for in secret, in families, and in publick, there would be more that day then in other dayes.

6. Care and inspection would be taken so far as men can reach, that by none in the Society, neither secret nor private duties be neglected, nor publick duties abstained from, but that each may stir up one another, and more especially those whose places lead them to it, to the sutable sanctification of the day in all the duties of it, and withal, it would be looked to, that none of the family be suffered to stay at home unnecessarily from the publick worship, or to be absent from the family worship.

7. Timely (that ye be not by haste discomposed) come to publick, modestly apparrelled (it's a shame to see how gaudily some come to publick worship on the Lords day) grave in your walk, wary and circumspect in your words, that they be spiritually edifying and sutable; watch over your eyes, that carnal or worldly looks steal you not away, nor distemper your hearts, but especially over your hearts, that they wear not out of a spiritual frame.

8. When ye come to the place of publick worship, if it be p. 293a while a beginning, be still watchful, and the nearer ye come to it the more watchful; for temptations will be very ready to divert or discompose; there would be a frequent intermixture of ejaculatory prayers in reference to every thing requisite for attaining and intertaining this composedness.

9. When publick worship beginneth, study to be (as Cornelius was, Acts 10.) present to joyn in prayer, and praise, to hear what God will say, to receive it, to l …y it up in your hearts, to be sutably affected with it, and to resolve through grace to practice it; (for blessed are they only who hear the word and do it): and this would be with delight, aiming aright at the end of the Ordinances, whatever they be, whereof we spoke somewhat on the second Commandement.

10. When the publick worship is as to its first diet closed, let not your minds turn carnal, but depart reverently from it, chearing your selves in God, fixing the convictions, exhortations, directions, instructions, &c. in your mind, as ye have met with them, and be ruminating rather on these, then beginning to gaze or discourse with others on subjects that are not spiritual, and to edification.

11. As soon as ye can win, go in secret, and seek to have these things fastned and riveted betwixt God and you, and let that be your first work, and let the little time that interveneth betwixt the diets of publick worship till you return, be spent sutable to the day and the end of the duties thereof.

12. When all the publick vvo …ship is ended, then ye would do according to the preceding tenth Direction; ye would withal retire a while in secret, and reflect on your carriage in publick, and also see what good may be gotten of the d …y, and if there be any misses, neglects, or failings observed (as if there be a diligent search there will no doubt be) then be humbled, seek pardon through Christ, and resolve through grace to help these afterward; consider what was said, and like the noble Boreans, Acts 17. put it to the tryal for your confirmation, by your considering and examining the Scriptures cited or spoken of; and endeavour yet more to have your hearts affected in secret with them.

p. 29413. Then call your Families and come together after secret seeking of God, and 1. be inquiring of one another what is remembred, that all being put together, ye may be helpful by your memories one to another; 2. ye would do this, not as if it were enough to tell over the vvords, but that the Doctrines and their Uses may be fixed, and ye affected vvith them; Therefore 3. ye vvould do this vvith other duties of reading, singing, and spiritual conference, as the occasion of it shall offer, vvith prayer to God before and after, being thus exercised till ye go again in secret to close the day as ye began.

14. Duties of Charity vvould be done, contributions made liberally according to our ability, and relief sent to others as vve knovv their need; vvhichwhich also vvould be inquired after.

15. Indeavour to have the heart in a right frame to close the day vvith; reflecting on our carriage throughout it, fearing to lye dovvn vvith guilt unpardoned, and vvithout some special fruit of the duties of the day; haste not to go to rest sooner that night then on other nights, on design that you may be sooner at vvork the next day; vvhichwhich smelleth strong of vvearying of the Sabbath, and of longing to have it at an end, of vvhichwhich the Lord complained of old, Amos 8.5. study to lye dovvn vvith thoughts as you arose, leavi …g your selves in his arms, vvith respect to the eternal Sabbath that is coming.

3. When the Sabbath is past, and the next day cometh, cast not by all thoughts of it instantly, but begin your vvork as having just novv ended the Sabbath, fearing to let the relish of it vvear avvay; and indeavouring in your carriage through the Week to retain the stamp and impression of it; especially bevvare to go to your Callings vvith a Sabbath dayes gu …ltiness on you; O indeavour by all means to have that removed! and all the Week through have one eye to the Sabbath past, and another to the Sabbath coming, having still that sounding in your ears, remember the Sabbath, or the Lords day, to keep it holy; dieting your souls, as it vvere, all along the Week, for a course of communion vvith God in the duties of the next Sabbath.

p. 295It vvill be novv easie to knovv vvhen this command is transgressed (vvhichwhich vvas the sixth vvay proposed of considering the sanctification of the Sabbath, to vvit, oppositively or negatively) which is done 1. by committing any thing contrary to the rest or sanctification of it; 2. by omitting any of the things which are required for the right sanctifying of it; 3. by an unsutable frame of heart as to the due manner of performing any of these duties required.

We will find the weight of this command yet more fully, by considering its reasons how it's explicated and pressed: This is done 1. by laying down the equity and extent of it, v. 9.10. 2. by pressing it from God's example.

As to the first, v. 9. Six dayes shalt thou labour and do all thy work: These words may be looked on 1. As an obliging concession, which is indeed very liberal; as if the Lord had said, all dayes are mine, yet I have given thee Six to do all thy work and labour that thou hast to do, therefore give me the Seventh. It is but a small retribution for Six to return a Seventh. 2. As a restriction, thou shalt do whatever work thou hast to do within the Six dayes, but none of it on the Seventh. 3. As a command whereby God distributeth our time, and commandeth Six for our work, and the Seventh for his: And thus these words forbid idleness, and command lawful diligence in these Six dayes; which we conceive here to be implyed,

1. Because God is not carving out what time we may be idle in, but what time we should imploy in our own lawful works as well as in his; for it cannot be thought that he giveth us Six to be idle on; It must therefore be to work on, seeing as our life should be taken up in doing either what more immediately concerneth our selves, or what more immediately concerneth God; so the scope of this command being to proportion our time betwixt these two, what is allowed for either of them, must imply an improving of it for that very end. 2. The opposition also will confirm this; These Six dayes are to be applyed to our work, as the Seventh is to be applyed to Gods, which is more then a permission, and if the negative part be imperative, in it thou shalt not work, then the positive, Six dayes shalt thou work, may well be understood p. 296so also. 3. Gods example will press it, for we are to follow it, not only in resting on the Seventh, but also in working in the Six dayes as he did. 4. Working these Six dayes cometh in as a mean to further and fit for the sanctification of the Seventh, for so a man putteth by his business, and has the more freedom for the rest on the Seventh, whereas idleness often sinfully necessitateth to the breach of it, and to a desire that it may be gone, Amos 8.5. And thus idleness is reproved here, and diligence commanded under one consideration, to wit, as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh: Even as they are also included in the eighth Command, Thou shalt not steal; for as idleness becometh a snare and temptation to a man to steal, and hindreth him from works of Charity and sutable diligence in the works of his lawful Calling, readily preventeth the one, and capacitateth for the other; So is it here, for it's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations; And this agreeth well both with the words and scope of this command. And 5. according to the holy and wise oeconomy of Gods goodness, our labour may be commanded to make his rest to be to us the more relishing and refreshing.

The tenth Verse containeth three things for explication, 1. The Lords claim of the Seventh day, as having reserved that to himself, it's his, it's to him, and by him, and for him separated from other dayes. 2. A consequent flowing from this; Therefore that day is not to be imployed to any of our own works, no not the least, No manner of work, no word, no thought nor deed of any such sort under whatsoever pretext beside the excepted cases. 3. It's extension as to all relations, so to all ranks, Parent and Child, Master and Servant, &c. yea, It's thou for thy self, and for all thou hast the oversight and charge of, Sons, Servants, Strangers, yea, and Beasts, not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting, Jonah 3. yet this sheweth what ought to be the Masters care, it being for his use that Beasts are put to work; God injoyneth all …ayes of abstaining from every thing that is a mans own p. 297work on the Sabbath, and will have him solemn in it: In a word, All within thy gates, looketh not only to Masters and all in their families or within their doors, but to Magistrates and Governours, and all within their Jurisdiction (Gates being the place of Judgment, and used in Scripture to shew the extent as well as seat of power) that they should see to their sanctifying of this day; and the failing of any under them is their sin when they endeavour not to prevent and amend it: And thus Nehemiah understood this command, Neh. 13. when he put forth his power, not only in contending with the native Nobles, but even against Strangers, for restraining them from violating this day.

Hence we gather 1 That idleness is a sin, and that they will hardly give God his due on the Seventh day, who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week; and indeed this is often seen, that such are lazie, and careless, and idle on that day, passing it over even as they do other dayes, without any difference at all, except it be that they come to Church.

2. We gather that humane, whether Ecclesiastick or Civil, appointment of ordinary fixed days for worship throughout the whole day, beside the Sabbath, will not agree with this command allowing men six for labour. It's true, God might Soveraignly limit men, but where he hath given liberty (if it were but by concession) who can restrain?

Concerning dayes therefore, we lay down these four: 1. That there can be no solemn setting apart of any day to any creature; thus Saints dayes are unlawful: for the Sabbath or day of rest is to the Lord, and to none other, it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work. And although men should keep the day, and alter the worship, yet this is a taking of that which was once abused, and never enjoyned, for to apply it to God, and wanteth not offence; even as the retaining of other things in worship which have been abused, and are not necessary, is offensive. 2. No man can institute any day, even to the true God, as a part of worship, so as to bind consciences to it, or to equal it with this day: That is a part of p. 298Gods royal prerogative, and a thing peculiar to him to sanctifie and bless a day. 3. Even those dayes which are pretended to be set apart to and for God, and yet not as a part of worship, cannot be imposed in a constant and ordinary way (as Anniversary dayes and feasts are) because by an ordinary rule God hath given to man Six dayes for work, except in extraordinary cases he shall please to call for some part of them again. 4. Yet extraordinarily upon occasions of Humiliation, or of Joy, and Thanksgiving dayes, for that time, may be set apart for God, without wronging this concession, even as in extraordinary times we may work, and not rest on the Sabbath day, though ordinarily we may not: This proportioning of time therefore is for the ordinary rule, but yet admitteth of the exception of extraordinary cases.

3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God, and that especially in reference to the sanctifying of this day; and that there is a special communion in worshipping of God amongst the several relations of a Family.

4. We gather that Magistrates, and all who have power over others, ought to see to the restraining of Vice, and to the performing of outward duties, particularly such as relate to the sanctification of the Sabbath (as well as to abstain from, and to do such and such things themselves in their own persons) in and by these over whom they have power; and that it's no less scandalous and sinful for a Magistrate not to see that sin be crushed, that the Sabbath be sanctified, and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge, then if he committed such sins himself, then if he discountenanced the Ordinances and brake the Sabbath himself, or suffered his own family or himself to be without the worship of God: Why? because these are within his gates, and he is to account for them: He is to rule for God, and their good which is mainly spiritual; he is to be a terrour to evil doers, as well as to be an incouragement to them that do well; and men are according to their places and parts to be forth-coming for p. 299God and the good of others. And yet this cannot be called a constraining or forcing of Consciences, for a Magistrate or Master thus to restrain these who are under them; it's but the using of that power, vvhichwhich God hath committed to them to make men to do their duty, and to abstain from dishonouring God, and the punishing of them, if they do other ways; in vvhichwhich respect he beareth not the Sword in vain.

The 2. and main reason followeth, v. 11. wherein this command is three way … pressed also, 1. By Gods example, who during the sp …ce of six days wrought (though he might as easily have made all in one day) and rested the Seventh, and not before the Seventh, on which he wrought none; even so it becometh men to do, seeing he intended this for their imitation, and for that end doth propose it here: Gods rest on the Seventh is not absolute and in every respect (for John 5 17. he worketh hitherto, that is, in the works of Providence, sustaining, preserving, and governing the Creatures made by him, and their Actions) but all things needful for the perfecting of the world vvere then made and finished. (Whence by the way vve may gather, that not only all Creatures vvere made, Angels even these that since turned Devils, &c. but that they vvere made within the Six days of Creation, vvhen Heaven, Earth, Sea and all that was in them was made) Therefore all our works that are necessary to be done in the six working days, vvould be done and ended, that we may rest on the Sabbath, as he did.

The 2. way is by his blessing of it. God blessed the Sabbath day, which is to be understood not simply in respect of the day, vvhichwhich is not properly capable of blessing, but in respect of the true observers of it, he blesseth it to them, and he blesseth them in it, which may be in these three: 1. That the rest of that day shall not prejudg them in their weeks work, but that their labour shall be therefore blessed, so that they shall miss nothing by observing that day, as the Lord blessed the Seventh year, whereon they rested, and yet notwithstanding they vvere as vvell provided as vvhen they laboured, Lev. 25.20, 21, 22: And it's like that if vve vvill compare such as make Conscience to sanctifie the Sabbath with others, who p. 300think and seem to gain by breaking of it, this will be found at the years end to be verified. 2. That the Lord hath set a part that day for a Spiritual blessing, and the Communication of it to his people (so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers) Is. 56. and Psal. 92.3. That God vvill abundantly manifest his gracious presence, and multiply his spiritual blessings that day upon it's due observers, more then on other days vvherein he is also sought; as there is this day a double worship both in respect of the Duty, and of the day vvhereon it's done, so there shall be a double blessing beyond what is on other days; in vvhichwhich respect, even prayers in, and towards, the Temple (while it stood by divine appoin …m …nt as a separate place from others) had a blessing beyond prayers in other places; and thus Christ blessed the loaves and the few small fishes, John 6. vvhen he made them by multiplication on the matter to feed far beyond their ordinary proportionableness; so service on this day groweth in it's blessing; hence vve may see an usual connexion betwixt Vniversal thriving in Religion, Grace and Piety, and suit …ble obedience to this command, in the tender sanctification of the Sabbath; and withall a reason, why so few make progress in godliness, even little keeping holy the Sabbath as they ought.

The 3. way is by his hallowing it, wherefore he hallowed it or sanctified it, that is per modum destinandi, or by vvay of appointing of it for holy uses, and separating it from other days (as is said): The inference wherefore as to the hallowing pointeth at the reason or end wherefore God did it, to vvit, that there might thereby be an excitement left to men, to imitate God; and that man might not only have Gods command, but his example also to bind this duty on him.

If it be asked here, vvhy God vvill have a day set apart for holy Exercises beside other days? It may be answered, 1. It's meet that God be acknowledged Lord of our time, by this Tribute being reserved to himself. 2. Because man having but a finite understanding, beside the now corruption of it, cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things, both at once, o … p. 301at the same instant; for even Adam in innocency could not do that, therefore the Lord hath graciously set apart a day for mans help in that. 3. It's to teach man that his chief end is to converse with God, and to live vvith him, and that he ought to care in his own affairs along the week, and order things so as the Sabbath may be duly sanct …fied, vvhen it shall come in that sweet soul reposing converse with him. 4. To shew man wherein his happiness consisteth, it's even in this, to vvalk and converse with God, and to be in his worship; this i … his rest. 5. To shew the excellency of Religion, and of the Works of Piety, or of Gods Worship, above mens Employments in earthly and worldly things: It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God; the one is mens toyl, the other is mens spiritual rest and ease, far contrary to that which men in the vvorld ordinarily think and judge.

We see now how great and grievous a sin it is to break this command, and vvith vvhat care this day should be hallowed.

For

1. It's a Command of the first Table, and so the breach of it is, in some respect, more then murther, Adultery, Stealing, &c. it's included in the first and great Commandement.

2. Amongst all the commands of the first Table, yea all the commands, this religious observance of the Sabbath, is most forcibly pressed vvith more reasons, and vvith more full and particular explication: Because 1. All the commands hang some vvay on this; and obedience is ordinarily given to them vvith the same readiness, as this day is employed in Gods Service. 2. It keepeth life, as it vvere, in all the rest, and vvhen men are could in this, so are they in all the rest. 3. This tryeth men in their love to God best: If indeed his company and service be more delighted in, then the World: And is a notable indication of the frame of the soul; it maketh proof both of their state and frame, as men are usually and habitually on the Sabbath, so in effect are they, as to these.

3. No breach of any command hath more aggravations; for 1. It is against reason and equity, vvhen God hath given p. 302us so many and so good reasons for it. 2. It's high Ingratitude, the Sabbath being a Mercy; and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship. 3. It's against Love, God's Love hath instituted it, and our Love should in a special manner vent it self to him on it. 4. It's cruelty against our selves; for the Sabbath kept holy, is backed with the promise of a special blessing, and we by this sin prejudge our selves of that; yea the Sabbath rightly spent is a mean both of holiness and of nearness to God, of conformity to him and of communion with him, it promoteth both: So that it is eminently verified here, that these who sin against this command, …in against, and forsake their own Mercy.

4. No sin doth more evidence universal untenderness; and as it's a sin in it self, so it evidenceth, especially when gross, a very sinful and some way Atheistical frame, and disposition, as may be gathered from Neh. 13.

Yea, 5. It occasioneth and breedeth other sins; it habituateth to sinning, and hardneth against challenges, so that men ordinarily become very gross and loose and fall in scandalous sins, who neglect the sanctification of the Sabbath, which is the quickner and fomenter some way of all duties, and knitteth the two Tables of the Law together; hence it cometh to pass, that vve often hear men that have turned to be very loose, gross and scandalous (and some of them on Scaffolds and at Gibbets) cry out of Sabbath-breaking, imputing the one to the other, as a main cause; for by this sin men grow stout against challenges, and formal in secret duties, a …d so at length sit quite up.

6. No sin hath more sharp challenges for it, and more sad Judgments avenging it, then sins against this command; have there been any men deeply challenged for sin, or at death (whether ordinary or violent) brought to express and utter their challenges, but sins against this command have been main ones? The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last; for this sin they are threatned with terrible plagues, Ezek. 20.21, 24. not only in temporal things, v. 23. but with spiritual plagues to which p. 303they are given up, v. 25.26. You know that a man was stoned for gathering of sticks on the Sabbath, Numb. 15. see also▪ Exod. 16.28. and Ezek. 22.8. where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws, and a despising of his holy things; O is it possible, that a man can be well that breaketh the Sabbath, or to vvhom it is not a delight?

If any should ask here, if indeed the breaches of this command be greater sins then the br …aches of the comm …nds of the second Table? and if so, if God will be avenged on these severely?

For Answer (premitting this one word, that in comp …ring breaches of the commands of the two Tables, vve vvould compare sins of a like nature together, that is, sins of presumption vvith sins of presumption, and sins of infirmity vvith sins of infirmity) vve say, that a presumptuous sin against the fourth Command, if it vvere but to go unnecessarily to the door, or to gather sticks, is a greater sin then a presumptuous murther, because it s …riketh more immediately against God: And that a sin of infirmity against the fourth command, is greater then a sin of Infirmity against the sixth: Yet we grant that presumptuous Murther is a greater sin then a sin of infirmity against the fourth command, because presumption and high handedness in the manner of sinning, in a sin little on the matter comparatively, dareth God, as it were, and striketh immediately against him, and so is an additional high aggravation of it; beside vvhat it is in the nature of it: And though our censures against presumptuous breaches of the Sabbath, which are now as great sins as formerly (as is clear from what is just now said) be often more mitigated now under the Gospel, neither vvas it as vve conceive, ordinary to stone the presumptuous prophaneners of the Sabbath, even amongst the Jews; yet vvill this be no good reasoning; men do not now execute punishments upon Transgressours of the first Table as on Transgressours of the second, therefore Transgressions of the second Table are greater sins then Transgressions of the commands of the first; for so vve vvould be in hazard to postpone all the Lavvs or Commands of the first Table to these of the second; but vve are to consider p. 304that temporal punishments are heightened or lessened according as the peace and order of civil Societies may be more or less therein concerned, so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of God, and in order to his righteous and absolute judgments, and therefore it's enough that vve enquire vvhat God hath done, and vvill do, and vvhat sinners may expect from him; hovvever men may over-look and pass them by, yet before God they are often taken notice of, and plagued even in this life, and vvill be for ever …ereafter, if they repent not.

We may novv therefore in the close, exhort, beseech, obtest and charge you all, as in the sight of God, vvho is a severe avenger of them, that ye vvould be avvare of the sins vvhereby this command is transgressed: Particularly guard against

1. Not preparing for it, or not remembring of it; many prophane the Sabbath, 'ere they come to publick, yea, before it come, in some respect.

2. Carnal thoughts and a common frame of heart, yea, even to speak so, a particular frame that looketh both to our ovvn condition or case; As not stirring it self to be over and above that, to be affected vvith God and his glorious vvorks of Creation and Redemption, to give him praise for his marvellous goodness on that day; there is alass generally little delight and praise in his vvorship, even on his ovvn holy day.

3. General unedifying discourses, of the news of the time, of health, and other things not necessary to that day.

4. Little profiting under the Gospel, and not growing in knowledge and practise; many a Sabbath is thus prophaned, few getting or seeking the blessing of it, or on it.

5. Going to the fields and visiting of Neighbours to put off a piece of time, that so much time may be saved on other dayes of the Week, wherein many men think they have more to do; and not seeking to edifie, or to be edified when they visit. Certainly by this going abroad and running up and down the streets unnecessarily, ye indispose your selves, ye offend others, and tempt them to follow you, ye slight either duties in your families, or in secret, or it may be both, in a p. 305great measure; I suppose that if ye made conscience of these, there would not be so much time to go abroad; Take some other day for recreating your selves; …f ye say, ye have then somewh …t else to do: And have ye nothing to do this day? Or will ye t …ke more boldly from Gods day, then from your own? Is Sacriledge less then taking what is your own? What if all did so gad abroad? (And it m …y be they have no less reason) What a Sabbath day would we have? There is a remarkable word, Exod. 16.29. that on the Sabbath none might go out of his place, which though it be not to be understood as restraining exercises of piety, or works of necessity and mercy, as we shewed before; yet it would seem to be the meaning of the words, that on that which we call taking the air, and on visiting, there was a restraint thereby intended.

6. Mens sitting upon choice in the Church at such a distance that they can scarcely hear, and that they may the more securely confer together on common purposes; so that they do not so much as aim to profit, of whom we may appositely say (as Christ said of the Priests, that they prophaned the Sabbath and are blameless) That they some way keep it and are guilty; many also sleep, vary, and wander in their thoughts, and are as stones and statutes in the Church.

7. Little ones and boyes going and running up and down playing and making a noise, and servants gadding; all which will be charged on Magistrates, Ministers, Elders, Masters and Parents, who are not conscionably aiming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses, and to punish continuance in them: …specially look to it when few plead or appear against such sins.

8. Much idle loitering over of the Sabbath, doing nothing, and much sleeping it over. Idleness is a sin any day, much more on this day.

9. Little care of sanctifying the Sabbath when men are from home, or when they are not in their own Congregations, when they are not in their own Houses, or have not any to take the oversight of them: There is much liberty taken this way, and there are many complaints of it; What my Brethren? p. 306Doth not the Sabbath require as strict sanctification abroad as at home?

If any should ask remedies of all these, and such like evils, I know none better then these that are in the Command it self.

The first is remember, what? 1. Remember by-gone failings, and repent of them: 2. Remember coming to Judgment, that ye may be found of it in peace as to this or any other guilt, and endeavour to prevent it: 3. Remember to be all the Week over in your worship, and walk, minding it.

A second is, be well imployed throughout the Week, and be not given to idleness or laziness in your particular Callings, nor in spiritual Exercises, there will be no sanctifying of this day without that; be not therefore slothful in business, but fervent in spirit, serving the Lord, Rom. 12.11.

3. See that nothing unbecoming the rest of the day be admitted, no manner, not only of deeds, but of words or thoughts.

4. Let every one take inspection of others, and seriously mind it in your several places, as ye are called.

5. Follow Gods example in other things, as it's proposed to you for your Imitation, and ye will do it the better in this.

6. Aim at the blessing as well as at the duty; hang on himself for life and strength to discharge the duty, and for the blessing, since he is the Author and Bestower of both, and do the duty delightsomly and with joy, through the faith of his blessing; and acknowledge his unspeakable goodness in priviledging you with his day, and the worship thereof, still waiting on him, and trusting in him for whatever good may come to you in it.