The Holy Arbor, Chapter 5 · Section 1 · Commandment 4
The Fourth Commandment.
Remember thou keep holy the Sabbath day: Six days thou ſhalt labor, and do all that thou haſt to do, &c.
THe Sum of this Commandment ſetteth out a certain Day wherein God will have men to ſever themſelves from their ordinary labors, and to apply themſelves wholly to his Service. As God reſted the Seventh day after the Creation: So Chriſt having ended the Work of the New Creation, reſted on this day from the Work of Redemption: And as Chriſt did ſubſtitute the laſt Supper in room of the Paſſover; So he ſubſtituted the Firſt day of the Week in room of the Jews Sabbath, to be a day ſet apart to his own Worſhip. From Adam to our Savior Chriſt, the Sabbath was the Seventh day of the Week; but from Chriſt and his Apoſtles it is the Firſt of the Week; that is, the Lords day, which was inſtituted for the Seventh day or Sabbath day, in reſpect of Chriſts Reſurrection. Now Chriſt in changing the Sabbath day from the Seventh day to the Eighth, did not change the Moral Law; for that change was no change of the Subſtance, but of the Circumſtance of Time: for the Subſtance of that Law, is the enjoyning of a Seventh days Reſt unto the Lord; now though a Seventh day from the Creation be not kept, yet a Seventh day is kept ſtill.
Hence then doth the Sectariſt vainly hold, That all days are now alike, and none more a Sabbath then another: For whereas they alledge, We are free from the Law, Rom. 7. it is meant of the Ceremonial Law, the heavy yoke whereof Chriſt took from our ſhoulders; and if in any place freedom from the Law be ſpoken of, it is either meant of the Ceremonial and Judicial, or of the Rigor of the Moral Law, enacting perfect Obedience in every point, or elſe threatning condemnation. Neither is that true which is alledged, Every day is a Sabbath to a Chriſtian: for it is Gods expreſs Command, Six days ſhalt thou labor, yet not excluding our daily Service to God. This continual Sabbath will not be till we come to Heaven, Iſa. 66.23. Neither may it be in the liberty of the Church to change the Sabbath day again: for as it was not at the firſt changed without Chriſts Authority, ſo it can receive no further change without him: And if the Church had this power, then might it be ſaid to be Lord of the Sabbath; yet without adjoyning any opinion of ſuch neceſſity of this unalterableneſs in the Church, as to think it the leaſt part of any ceremonial Worſhip, it being now the Lords day, no Jewiſh Sabbath. And this is an unchangeable Rule, That one day in Seven, neither more nor leſs, is Moral and Perpetual. And although the Jews that believed, changed the day which was ceremonial, yet altered they not the Morality of one in Seven: For in the firſt change they kept two Sabbaths together; the Jewiſh, the Seventh day of the week paſt, in memorial of the Work of Creation which was paſt; the Chriſtian, the Firſt day, which was immediately next the other, and the Firſt of the week to come, in Remembrance of the Work of Redemption, being our Sabbath at the Reſurrection of Chriſt for the time following; which is impoſſible ever to be changed again.
That which is ſhadowed forth in the Legal Sabbath, is begun in the Spiritual, and is perfected and conſummated in the Heavenly Sabbath. The Breach of this Sabbath is the main ſin of the world: nay, Humane Inventions and Traditions are ordinarily better obſerved and more regarded then this Commandment of God: The people indeed would rather go to Church then to work, but to carnal Delights and Recreations rather then either; forgetting the Memento wherewith the Lord more ſpecially commands as well due preparation before, as unſophiſticate performance in the actual celebration of this holieſt of days. Such as make no conſcience to take the Lords day from him, are Spiritual Thieves, and meddle with that which is not their own, never conſidering the wrong and injury that they offer unto the Almighty. God reſted on the Seventh day; that is, he ceaſed to create any New parts of the World, as being now perfect, and ſuch as he would have it to be: Good Reaſon therefore had the Lord of this day, on pain of Eternal death of Body and Soul in Hell, the place of the Damned, ſtrictly to charge and command that every Soul keep this whole day holy to his glory.
How dares then any creature-Man think his own thoughts, ſpeak his own words, or do his own works on this glorious day, Iſa. 58.13. the Lords own holy day. He that walks away this day in vain Diſcourſe, idle Paſtimes and ſinful Recreations, ſteps every ſtep he thus prophanely ſteps, one ſtep forward to Eternal Death: He that gathered but Sticks thereon, was ſtoned to death, becauſe he had not kept that Statute which God had enacted as by ſolemn Proclamation, That all ſorts that profeſs themſelves his Servants, ſhould wait upon him on the Sabbath. It was Chriſts own cuſtom, to preach the Goſpel in the Synagogues on this day; ſo alſo the Diſciples, Acts 20.17, & 17.1, 2. 1 Cor. 16.11. The Doors of the Temple were ſhut the ſix days, but opened from morning until the evening upon the Seventh day, Ezek. 46.1, 2. And this ſanctifying of the Lords day is a Moral Duty, and bindes perpetually, otherwiſe we ſhould have but Nine Commandments, whereas they are often called the Ten Words, Exod. 34.28. Deut. 14.13. & 10.4. And Chriſt came not to deſtroy, but to fulfil and keep the Law, Mat. 5.17.
Know then, we may not make this day a day of vain pleaſures and carnal delights, a day of Sports and Recreations, thinking it ſufficient if we follow not the works of our Calling; neither may we on this day go or ride about our worldly matters, to buy, bargain, ſell, and talk with others, robbing God of his day to ſpare one of our own; neither is it ſufficient to obſerve onelyonly ſo much of this day as is enjoyned by Laws and Injunctions of men, and prophane the reſt of it, thereby dividing the Lords day between God and our ſelves: And every ſin is ſo much the greater, by how much leſs the thing is for which men ſin; I ſay, the leſs the thing is for which a man will ſin and tranſgreſs the Law of God, the greater always is his ſin, becauſe the greater is his contempt of God: Thus was it with him that gathered Sticks on the Sabbath day, and was ſtoned to death for his pains: And thus it is with ſuch as recreate away the Sabbath by walking the Fields, who offend God more therein, then he that worketh thereon in his Calling for his Neceſſity. Yet here by the way we are to beware of a Jewiſh Superſtition, which Chriſt often refutes in the Goſpel; that is, to think it unlawful to perform on the Sabbath day whatſoever works belonging to the neceſſity either of his own life or of others: for by the end of the Commandment it appears, That ſuch works onelyonly are forbidden as hinder the Exerciſe of the Miniſtery of Gods Word.
The parts of this Commandment are two; viz.
1. The Commandment, That the Sabbath be ſanctified; that is, that it ſelf, viz. the Seventh day, be allotted for Gods Service, Gen. 2.3. Exod. 20.11. & 16.26. & 20.10.
2. The Reaſon of the Commandment, drawn from Gods Reſt on the Seventh day after the Creation, and his hallowing thereof.
Remember to keep holy the Sabbath day; that is, with great care and Religion; and that for theſe Reaſons:
1. Becauſe the breach and violating of the Sabbath, is the breach and violating of the whole Worſhip of God: for the neglect of the Miniſtery ſoon corrupts the whole Doctrine and Worſhip of God.
2. Becauſe by the exacting of this Typical Sabbath, God would ſignifie the greatneſs and neceſſity of the Spiritual Sabbath.
3. Becauſe God will have the external Sabbath to ſerve for the beginning and perfecting of the Spiritual Sabbath in us.
In this Commandment we are commanded to keep holy the Sabbath day: which is done
1. By preparing our ſelves by Prayer, and emptying our hearts of ſin.
2. By aſſembling together to Pray unto God, to Praiſe him, to hear his holy Word, and to Receive the bleſſed Sacraments.
3. By meditating upon Gods Works, and the Word which we have heard, ſuffering it ſo to work in us, as that we may be furthered in all holineſs of life.
4. By collecting and diſtributing to the Poor, by viſting the ſick, and reconciling diſſentions among Neighbors.
In this Commandment is forbidden all Prophaning of the Sabbath: which is
1. By doing worldly works which are not of preſent neceſſity, by journeying about worldly Affairs, idle reſting, or abſenting our ſelves from the publike Duties of Gods Word and Worſhip.
2. By forgetfulneſs of the Sabbath upon the ſix days, by which we often bring upon our ſelves a neceſſity of prophaning the ſame.
3. When being Parents or Governors we leave ſuch as are under our charge to their liberty upon that day.
The Reaſons of this Commandment are
1. Partly expreſſed therein, and are taken
1. From the Lords Example, who reſted the Seventh day from all his works of Creation.
2. From his Bleſſing inſeparably linked unto the hallowing of this day.
2. Partly enfolded therein, & are theſe:
1. The Law of the Sabbath is Ancient, and was of force in Paradice before Mans Fall.
2. Becauſe it is moſt Equal, the Lord allowing us ſix days to labor in.
3. Becauſe the Seventh is the Lords peculiar day, ſo that without Sacriledge we cannot any way prophane it.
God will have all our children and family to ceaſe from their labors on this day, for two cauſes:
1. That theſe alſo may be brought up by their Parents and Maſters in the ſervice of God, and may be admitted unto the Miniſtery of the Church.
2. Becauſe he will have eſpecially on the Sabbath day, Love and Bountifulneſs towards our Neighbors to be ſhewed and ſeen in the Church.
Strangers alſo are commanded to intermit their labors, and that (if they were converted to true Religion) becauſe they were of the houſhold of the Church; if they were Infidels, it is commanded them not in reſpect of themſelves, but in reſpect of the Iſraelites; and that eſpecially for theſe two Reaſons:
1. Leſt by their ill Example they ſhould give offence unto the Church.
2. Leſt their liberty might be an occaſion to the Jews to accompliſh by them thoſe labors which it was not lawful for them to work by themſelves; and ſo the Law of God ſhould be deluded.
The Cattel alſo was commanded to Reſt, whoſe Reſt had no reſpect or conſideration of Gods Worſhip, but was commanded onelyonly in reſpect of men; and that for theſe two Reaſons eſpecially:
1. That all occaſion of laboring might be cut off, by forbidding the labor or uſe of their Beaſts.
2. That alſo they ſparing bruit Beaſts, might learn how greatly God will have regard to be had of mercy and favorableneſs towards men.
It was the Seventh day that God conſecrated to Divine Service; for theſe Reaſons:
1. That by the Example of his own Reſt, as a moſt forcible and effectual Argument, he might exhort men to the imitation thereof.
2. That this Reſt of the Seventh day might be a Monument of the Creation then finiſhed by God, and of his perpetual preſervation and governing of his Work ever ſince that day, unto his own glory, and the Safety of his choſen.
In this conſecration God requireth theſe two things moſt eſpecially; viz.
1. That on the Sabbath day there be not onelyonly a private ſerving of God as on other days, but alſo a publike ſerving of him in the Church.
2. That on that day all other labors ſhould give place both to the private and publike Worſhip of God, which on other days every one doth exerciſe according to his Vocation and Calling. Now here we muſt know, That there is a threefold difference of forbidding works and ſins; viz.
1. Labors are forbidden but in reſpect onelyonly as they hinder the Miniſtery of the Church, or as they give offence to our Neighbor.
2. Labors are forbidden onelyonly to be uſed on the Sabbath day, ſins at all times.
3. The ceaſing from labors is a Type of ceaſing from ſins, which is the thing ſignified by that Type.
The Inſtitution of the Sabbath in Paradice conſiſteth of two parts:
1. A Bleſſing; God did bleſs it in regard of himſelf, becauſe he kept it in his own perſon.
2. Sanctification; he hallowed it alſo in regard of Man, by commanding it to be ſanctified or kept in performance of holy Duties.
Thus two things are requir'd in a Sabbath
1. A Reſt, which conſiſteth in a ceaſing from labor.
2. A Sanctification of that Reſt to an holy uſe. This is the Sabbath of the New Teſtament.
The Sabbath was commanded of God for two cauſes; viz.
1. Declarative; conſidered in two reſpects:
1. By that bodily Reſt the Lord meant to warn the people of Iſrael to abſtain and reſt from their own works being carnal and defiled, that they might ſuffer the Holy Ghoſt to work in them; ſo that it was a Type or ſhadow of our Regeneration.
2. That circumſtance ſerved to ſignifie the Everlaſting Reſt of the Kingdom of Heaven, which was as it were part of the former.
2. The other end of bodily Reſt, is, That we may wait upon the Miniſtery of the Church, meditate upon Gods Works, diligently apply our ſelves to the love of our Neighbors, and the inſtruction of our Families. The former end was taken away by the coming of Chriſt; This latter remaineth, and is perpetual.
There are likewiſe two things to be conſidered in the Sabbath; viz.
1. The things Ceremonial and Temporary: As the Jews might not begin a Journey on the Sabbath day, Exod. 16.29. nor kindle a fire thereon, Exod. 35.3. nor carry a burthen, Jer. 17.21.
2. The things Moral and Perpetual: As that there ſhould be a day of Reſt, that this day ſhould be ſanctified, and that this holy Reſt ſhould be obſerved in a Seventh day.
The Sabbath ſignifieth a Quietneſs or Reſt, or ceaſing from labor, for theſe Reaſons; viz.
1. Becauſe God reſted on that day.
2. Becauſe it is an Image of the Spiritual Reſt to come.
3. Becauſe we alſo, and our Families, and our Cattel, are to reſt and ceaſe from our works on that day, that God may then ſhew and exerciſe his works in us.
Again, there is a threefold conſideration to be had of the Sabbath; viz.
1. Legal, commanded in Exod. 20.8. which is for the exerciſe of
1. Faith,
1. To meditate on Gods Works.
2. To beg a bleſſing on our Endeavors.
3. To Exerciſe our ſelves in Prayer.
2. Charity
1. To the Poor.
2. To our Servants and laboring creatures.
2. Spiritual; that the Old man with all his corruptions may be rooted out, and the New man may be made perfect.
3. Celeſtial; wherein both in Soul and Body we ſhall reſt from the labors and incumbrances of this preſent life.
Likewiſe there are three degrees of the Sabbath, not unlike theſe of the Sacraments; viz.
1. External and Elementary, in which as touching the outward celebration, both good and evil men communicate together.
2. Internal and Spiritual, whereof the Elect onelyonly and the Faithful do participate.
3. Of Perfection and Conſummation, which onelyonly remains for ever, whereunto we aſcend by the ſecond, and for which the Faithful do earneſtly contend.
The Sanctification of the Sabbath is twofold; viz.
1. Publike, which is the ſolemn performance of Spiritual works, tending to the publike Worſhip of God; As
1. The Reading, Hearing and Preaching of Gods Word.
2. The Adminiſtration of the Sacraments according to Gods Inſtitution.
3. Publike Prayer by the Miniſter, the Congregation in minde firmly aſſenting thereto.
4. Collections for the Poor, for ſuch as want and may command our Charity.
2. Private, which is done apart from the Congregation ſtill to Gods glory; as
1. That every man in the beginning of the Sabbath, in the Morning, do privately prepare himſelf by Prayer to the publike ſervice that followeth: Alſo by examination and humbling of himſelf before God in reſpect of his particular ſins, Eccl. 4.27.
2. Reading or hearing the Word of God and godly Books diligently, Iſa. 35.16.
3. That when the Congregation is diſſolved, we ſpend the reſt of the Sabbath in Meditation and conference of the Word before Preached, of the works and creatures of God, Acts 17.11.
4. That we viſit the afflicted both in minde and body, privately exerciſing our ſelves in the works of Charity and Mercy, Neh. 8.12.
5. That to Gods glory we ſhut up the Sabbath with Prayer and Thankſgiving.
Hence appears, That the general parts of ſanctifying the Sabbath, are theſe, which we are to remember and practice as often as the Sabbath comes, even to the end of the world:
1. Rightly and truly to teach and inſtruct the Church concerning God and his Will.
2. Rightly to adminiſter the Sacraments according to Gods divine Inſtitution, and ſo accordingly to uſe the ſame.
3. Diligently to frequent the publike Aſſemblies of the Church, and there attentively to give ear unto the heavenly Doctrine, plainly opened and delivered, and afterward diligently to meditate thereon, and to examine it, Acts 17.11.
4. Publike Invocation of God, whereby we joyn our Confeſſion, Thankſgiving, Prayers, and deſires with the Church.
5. To give Alms; that is, to perform the duties of Love and Charity, thereby ſhewing our obedience to the Doctrine, Neh. 8.10.
6. The honor of the Miniſtery of the Church, or our obedience to the whole Miniſtery, in life and maners; and this is the Moral Sabbath.
The Sabbath is perpetual for theſe Reaſons:
1. Becauſe it is placed in the number of the perpetual Commandments.
2. Becauſe it was written by the finger of God, Exod. 31.18. Deut. 9.10.
3. The writing of it in Tables of Stone doth argue that it is perpetual.
4. Becauſe it was before there was any uſe of the ſhadow or ceremony.
Forwhat Reaſons the Lords day ought wholy to be ſpent in religious exerciſes:
1. For Reaſons drawn from the equity and liberality of God in giving us ſix days; from the Example of Gods Reſt; and from the conſideration of the end why it was appointed to be kept holy.
2. It ſerveth to preſerve men from Barbariſm and Atheiſm, and all irreligious Prophaneneſs.
3. That it may be a Sign between the Lord and us throughout our generations, that we may know that he is the Lord that doth ſanctifie us, Exod. 31.13.
4. Our Savior vouchſafed to honor this day above the reſt of the days of the week after his Reſurrection, and that by his ſpecial Appearings in it, as well as by his Riſing again upon it.
The ſpecial Appearings of our Savior after his Reſurrection upon this his own day: which ſhould excite us to ſanctifie it with prepared hearts, and to obſerve it with the more care and circumſpection:
1. To Mary Magdalene early in the morning, Joh. 20.1. & 14.
2. To the other Women as they were going to communicate to the Apoſtles the certainty of his Reſurrection, which the Angels had declared unto them before at the Sepulchre, Mat. 28.9.
3. To the two Diſciples going to Emmaus, Luke 24.21.
4. The ſame day at night he appeared to his Diſciples Joh. 20.19.
5. On this day for the confirmation of Thomas his Faith, he appeared to his Diſciples, Joh. 20.26. And upon this day alſo did the Holy Ghoſt deſcend.
On the Sabbath we muſt Reſt
1. Chiefly from ſin, and thus our whole life ſhould be a continual Sabbath.
2. From ordinary, not abſolutely neceſſary labor, Lev. 23.3.
3. From works of ſpecial times, as ploughing, ſowing, reaping, &c. Exod. 34.21. Alſo from buying and ſelling, Neh. 13.16.
4. From the works of our ſpecial Callings, the ſix days being appointed for them.
5. From worldly ſpeeches and thoughts, either by making bargains, or talking of worldly matters, or contriving the ſame in our mindes.
The Sabbath is now called the Lords day, Wherefore know, That things are ſaid to be the Lords in three reſpects; viz.
1. In regard of Duty and ſervice: Thus all creatures are the Lords, becauſe he is their Creator and Maker, to whom as to the High and Mighty Lord, all things owe their homage, Pſal. 24.
2. In regard of that Power and Authority whereby he Ruleth all things by his Providence; to which Juriſdiction of his all men, how wicked and perverſe ſoever, are ſubject. Thus Cyrus King of Perſia is ſaid to perform the Lords pleaſure, though he knew not the Lord, Iſa. 44.28. & 45.1. Pſal. 119.91.
3. In reſpect of a Propriety and immediate Right that he hath in them, being ſeparate from mans uſe, and ſanctified to his, and to be imployed in his ſervice. Thus is the Seventh day the Lords day: if we rob him of his ſervice in the leaſt minute of an hour in this day, we are ſacrilegious, and meddle with that which is not our own.
So that we under the New Teſtament are tyed to the obſervation of a Sabbath, as well as the Jewswere of old, and by as great Authority: And this appeareth
1. From the time of the Inſtitution of the Sabbath even in Paradice, before Man fell, when he had the ſubſtance of true Holineſs, and needed not any figurative ceremony for his comfort.
2. From the Morality of this Commandment, being placed among the reſt of the Moral Laws, which are to continue in force for ever, Mat. 5.20.
3. From the main Reaſon of this Commandment; for the Commemoration of Creation and Redemption is more to us, then that of the Creation onelyonly was unto the Jews.
4. From the Caveat given by our Savior ſpeaking of Jeruſalems deſtruction, Mat. 24.20.
In the Jewiſh Sabbath obſerve,
1. The Jews were as dead men if they wrought on the Sabbath, Exod. 35.2. they might not then kindle a fire throughout their habitations, Exod. 35.3.
2. It was alſo a figure of the Everlaſting Reſt of Gods children in the Kingdom of Heaven, Iſa. 66.23. Heb. 4.9.
3. It was obſerved in Remembrance of their deliverance out of Egypt, which hapned on that day, Deut. 5.15.
4. It was tyed preciſely to the Seventh day from the Creation, and celebrated with ſundry ſet Rites and Ceremonies, Numb. 28.9, 10. Nevertheleſs there is a Sabbath Moral and Perpetual, a time to be ſet apart to the end of the Worſhip of God to the end of the world.
The Reaſons of the change of the Sabbath; viz.
1. To put a Difference between the Jewiſh and the Chriſtian Sabbath.
2. To keep a Memorial of the day of our Redemption; for as the Seventh day kept a Memorial of the Works of Creation, ſo doth this Firſt day of the week the Memorial of the Work of our Redemption, which is a work ſo much greater then the other, by how much it is more to Redeem us out of Hell, being worſe then nothing, then it was at firſt to create us out of nothing, Iſa. 66.24.
3. To free the Church from the yoke of the Sacrifices and Ceremonies of the Jews, Acts 15.10. for when this day was changed, it was more tyed to the Jewiſh Sabbath, which was ſolemnized with many ceremonies neceſſarily belonging unto it.
The Difference between the Chriſtian obſerving of the Lords day, and the Jewiſh obſerving of the Seventh day:
1. It was not lawful for the Jews to change the Sabbath, or to omit it, as being a part of ceremonial Worſhip: The Chriſtian Church retaining ſtill her liberty, allotteth the Firſt day unto the Miniſtery, without adjoyning any opinion of Neceſſity or Worſhip.
2. The old Ceremonial Sabbath was a Type of things to be fulfilled in the New Teſtament by Chriſt: But in the New Teſtament that ſignification ceaſeth, and there is had regard onelyonly of order and comelineſs, without which there could be either no Miniſtery, or at leaſt-wiſe no well ordered Miniſtery in the Church.
The ſinal cauſes or ends for which the Sabbath was inſtituted; viz.
1. The publike Worſhip and Service of God in the Church, exerciſe of Prayers, Confeſſion and Obedience.
2. The Maintenance and Preſervation of the Miniſtery of the Church.
3. That it might be in the Old Teſtament a Type ſignifying the Spiritual and Everlaſting Sabbath, Ezek. 20.12.
4. For a circumſtance of the Seventh day, that it might advertiſe men of the Creation, Preſervation and Managing of the world.
5. That on that day the works of charity, bountifulneſs and liberality ſhould be exerciſed.
6. For the bodily Reſt both of Men and Beaſts, but of Beaſts in reſpect of Men.
7. That men ſhould provoke one another by their Example to godlineſs, and to the praiſing and honoring of God, Pſal. 22.22.
8. That the Church may be ſeen and heard among men, and be diſcerned from the other Blaſphemous and Idolatrous multitude of men, that they may joyn themſelves thereto, who are yet ſeparate from it.
The Sabbath is broken and prophaned by ſuch things as are oppoſed to the ſanctifying thereof; viz.
1. Unto the Delivering and Teaching of the Doctrine, is oppoſed the Omitting or Neglect of Teaching, as alſo a corrupting or maiming of the Doctrine; or a ſitting of it to the Opinions, Affections, Luſts, or commodities of the Hearers, or to any of them, 2 Cor. 2.17.
2. Unto the right and due Adminiſtration of the Sacraments is oppoſed an Omitting or Neglect of Exhortation to the Receiving thereof; as alſo a corrupt and unlawful Adminiſtration of them.
3. Unto the ſtudy of learning the Doctrine, is oppoſed
1. A contempt and neglect of the Doctrine.
2. Curioſity, which is a deſire and ſtudy of knowing thoſe things which God hath not Revealed, unneceſſary, ſtrange and vain.
4. Unto the right uſe of the Sacraments, is contrary the omitting and contempt thereof, as alſo a prophaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained; likewiſe all ſuperſtitious uſing them, as when Salvation and the Grace of God is tyed to the Obſervation of the Rites and Ceremonies, or when they are uſed to ſuch ends as God hath not appointed.
5. To publike Prayers is oppoſed the Neglect of them, and an hypocritical pretence at them, without any attention or inward devotion; alſo ſuch Reading and Praying as ſerveth not for any edifying, 1 Cor. 14.16.
6. To the Beſtowing of Alms is repugnant a Neglect of the works of Charity; as when we do not, according to our power, ſuccor the poor that ſtand in need of our help.
7. To the honor of the Miniſtery of the Church, is oppoſed the contempt thereof; as when either the Miniſtery of the Church is aboliſhed, or committed to men unworthy or unable, or is denied to be the means and inſtrument which God will uſe for the gathering of his Church: Likewiſe when the Members are reproached, when their Doctrine is heard and not obeyed, & maintenance not allowed.
Time was when this unhappy Nation
Might break by Law by Proclamation
This Great Commandment, and keep this Reſt
Prophaner then their dumb or ſilly Beaſt;
Silence the Word, leſt men be Edified,
And ſo the Sabbath 'chance be Sanctified;
Sport it with Heath'niſh May-Games, make a Jeſt
Of what the Lord had made a ſerious Reſt.
The Lord hath one Day more, but that's to come.
Horror! I quake to think upon their Doom.