The Way to the Tree of Life, Part 2 · Section 3

The Way to the Tree of Life · Part 2 · Section 3

p. 253SECT. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement.

IF this principle (which will at laſt appear to be an undoubted truth) were generally received and acknowledged, that the whole Decalogue is morall, and conſequently immutable; this queſtion concerning the morality of the Sabbath were at an end. Now the generall opinion wherewith moſt men are poſſeſſed p. 254(but without any firm ground, either out of reaſon, or Scripture) that it muſt needs be granted, that there is ſomething ceremoniall in the fourth Commandement, either the ſet day, or the ſtrict reſt of the Sabbath, or both, hath been a great occaſion of begetting and cheriſhing this errour, that there is ſomething mutable in the Decalogue, and conſequently that it is neither morall nor perpetuall. If therefore upon a due and thorough examination of all the ſeverall clauſes and expreſſions which we meet with in the fourth Commandement, we can make it appear that there is nothing in that fourth Commandement that is any way ceremoniall, and therefore mutable; we ſhall remove a great ſcruple which hath long troubled the minds of many men, divers of them much eſteemed both for their learning and piety.

Before we begin to take this task in hand, 2it will be needfull to premiſe this one thing by way of caution, That in this caſe we are not bound to prove that the phraſes and expreſſions which we meet withall in this Commandement, The words of of the fourth Commandement in a fair conſtruction enjoyn nothing ceremoniall neither in the day nor reſt:can have no other ſenſe then that in which we take them. It will be ſufficient for us to make it appear that according to the uſuall courſe of grammaticall conſtruction, and without any incoherence or incongruity with other parts of the law, they may be taken in ſuch a ſenſe as we give them. For if we can but make this appear, that our conſtruction of p. 255the words is as fair and proper as any other that is given by others, the conſequent of eſtabliſhing the immutability of the Decalogue is of that weight, that I conceive any man of two probable interpretations will be willing to embrace that which moſt makes for the eſtabliſhing of the morall law. Which is as much as needs to be proved.It muſt therefore be our care to make it appear that the ſenſe, which we give of the words of this law, may ſtand according to a fair and uſuall manner of grammaticall conſtruction, and thoſe that will oppoſe us, muſt prove on the other ſide that it cannot ſtand.

That we may proceed methodically in the interpretation of the Commandement, 3we muſt, firſt, enquire what the ſcope is at which it aimes. The appointing of a day of reſt cannot be the ſcope of the fourth Commandement.For all Laws being rules directed to ſome end propoſed, cannot ſo well be interpreted any way, as by the end unto which they are directed. Now the appointing of a day of reſt, cannot poſſibly be the laſt ſcope of this Commandement, ſeeing we know reſt from labour is enjoyned to give us freedome for holy duties, and the exerciſing of our ſelves therein, But of reſt for holy duties,which conſequently muſt be the principall thing intended in the fourth Commandement. But then it will be queſtioned, to what kind of holy duties this day is conſecrated. For there are many that imagine that God hath ſet it apart only for duties of publike worſhip. Publick and private.But this opinion ſeemes not to agree with the letter of the Law, which in expreſſe tearms gives p. 256the whole day unto the Lord, for his own immediate ſervice in religious worſhip. Now we know publike worſhip takes not up the whole day. It muſt needs be granted therefore, the Lord appointed that day of holy reſt for the performance of ſomething more unto God then publike worſhip, and ſo much is expreſly affirmed, Iſa. 58.13. where we are forbidden to find our own pleaſure, or ſpeak our own words upon that day, which, as all men muſt acknowledge, muſt needs extend to the ordering of our carriage in private, as well as in publike, ſo that the ſetting apart of a whole day of reſt unto God, for his publike, and private worſhip, ſeemes to be the full ſcope of this fourth Commandement.

Next to the ſcope of this Law, 43 Parts of the fourth Commandement, the 1. Summe. 2. Explication. 3. Reaſon.we are to conſider adviſedly the frame and compoſure of it, and therein we are firſt to take notice of the principall parts of the Law, which we ſhall find to be three. Firſt, we have laid down unto us the ſumme of the Law, Exod. 20.8: Secondly, we have the explication of that ſum, ver. 9. Thirdly, we have the reaſon of all, v. 11. Each of theſe two firſt parts containe three heads of duties pointed out in the ſumme, and opened and unfolded in the explication, and confirmed in the reaſon of the Law. The firſt duty is Preparation, intimated in the word Remember: The ſecond, the Sequeſtration from ordinary employments, implied in the word Sabbath. The third is, Sanctification of that p. 257reſt, expreſſed in the phraſe, to keepe it holy. All theſe are explained in their order. Our Preparation muſt be by the diſpatch of all our Secular affaires in ſix daies: Our reſt muſt be a ceſſation by all perſons from our uſuall labours and imployments in ſecular affaires. The Sanctification of our reſt, muſt be by employing our ſelves in holy duties. The confirmation of all follows in the reaſon of the Law; of Preparation and reſt from Gods own Act of Creating the world in ſixe daies, and ceaſing from his work on the ſeventh, and the Sanctifying of that reſt from Gods Commandement, and ordaining the ſeventh day to be a day of reſt unto us for ever. Now wherein the ſtrength of that Confirmation lies, will be the maine point in queſtion, of which hereafter.

To come now to the Explication of the words and phraſes in this Commandement. 5The firſt word in the ſumme of this Law, Remember, is diverſly interpreted, ſome conceive that it implies the importance of the duty commanded, as that word is uſed many times to intimate ſome matter of ſpeciall obſervation, as Deut. 9.7. Others there are that think it points at the Antiquity of that Law, given many ages before, and therefore to be called afreſh to minde, as the Pſalmiſt ſaith, he will remember the works of the Lord, his wonders of old, Pſal. 177.11. and 143.5. and withall ſome conceive that he taxeth the peoples forgetfulneſſe of that Law, and neglect of the obſervation p. 258of it in the time of their bondage in Aegypt. Some or all of theſe ſenſes may be implied in this word Remember, but beyond all theſe we may probably conceive that it may import. Remember implies [Think upon, and by diſpatching of thy buſines, provide for the Sabbath]Think upon, and accordingly beforehand provide for the obſervation of this holy reſt by diſpatching of all the works of thy calling, that nothing may be undone, which providence and diligence might prevent, that might hinder thy reſt on the ſeventh day. As for thoſe which conceive that in this Law labour upon the ſixe daies is commanded, as well as reſt upon the ſeventh, they are much miſtaken. The precept for labour is delivered in the eight Commandement, as the Apoſtle interprets that Law, Eph. 4.28. In this place is commanded the diſpatch of our ſecular affaires before the Sabbath, whether it be done in ſix daies or fewer it is not materiall, as to this Law.

The next tearme to be explained, 6Sabbath is a day of reſt, which only, and not ſeventh, is expreſſed in ſum and concluſion of the Commandement.is the name of the Sabbath or day of reſt, and eaſing from labour, (as that word properly ſignifies) which is repeated againe in the concluſion of the Commandement. And it is not to be paſſed by without obſervation, that whereas the old Sabbath from the beginning till Chriſt came was the ſeventh day, or laſt of the weeke, and both in the explanation, and reaſon of the Commandement is appointed to be one of the ſeven, yet God mentions not the name of ſeven either in the Summe or in the Concluſion of the Commandement. We have therefore p. 259reaſon to conceive that ſeeing God in this Law was to preſcribe ſomething of the Law of Nature, The day of reſt being of the law of nature, & the ſet day of poſitive inſtitution.which is the appointing of a day of holy Reſt to be conſecrated unto God for his worſhip, which the very light of nature teacheth, and in the explanation and reaſon of the Law, to adde ſomething which is of poſitive Inſtitution, namely, the proportion of the time, and the ſet day wherein this reſt was to be obſerved, he firſt ſettles that which is of the Law of nature, and afterwards eſtabliſheth that which is Poſitive. God purpoſely makes choiſe of ſuch fit expreſſions (eſpecially in his Law, in which he is moſt exact) as may beſt acquaint us with his minde. Wherefore ſeeing this is a fit Method to be obſerved by him, and ſeeing the compoſure of this Law agrees with it, we have reaſon to conclude that the Lord himſelfe intended it in this place.

The laſt phraſe in the ſum of this Commandement remains, which is, To keep it holy. 7To keep holy, is to employ the day in holy duties of Gods immediate worſhip.Now to keep a day holy, is to employ it in holy actions, directed to the immediate ſervice and worſhip of God in the uſe of ſuch ordinances as he hath left unto his Church, and to paſſe our time therein in holy ſpeeches and meditations. Actions may be holy, either in the manner of doing them, as when we performe duties either to God or men in obedience to Gods will, in a reverend and holy fear of his name, in thankfulneſſe for mercies received, and for the advancement of his glory, which p. 260ought to be our maine ſcope in all things, 1 Cor. 10.31. And ſo we are redeemed out of the hands of our enemies, that we might ſerve him in holineſſe all the daies of our lives: as Zachary tels us, Luke 1.75. which reacheth to all our ways and actions. Or elſe actions are holy beſides in the matter or ſubject of them, In meditations, conferences, prayer, hearing, reading, &c.as divine meditations, conferences, prayers, reading, or hearing Gods word &c. Theſe duties or the moſt part of them muſt have a place in our daily employments, but muſt be ſo our whole work upon the Sabbath day, as the works of our ordinary callings ought to be on the other ſix days.

This then is the brief ſum of the law: 8after which there follows a larger explication thereof, deſcribing more fully and cleerly what God means by that day which he calls the Sabbath, what manner of reſt it muſt be, and within what compaſſe and revolution of time it muſt be obſerved; In the explication is aſſigned the proportion of time for this reſt, a day of ſeven.namely, that it muſt be one day in ſeven, or one day in every weeke. And in the limiting and aſſigning of that proportion of time, that he may ſhew unto us at once, not only the meaning, but alſo the equity of this Law, he makes a diſtribution of the week into ſeven parts, whereof he allowes unto us ſixe for our ordinary labours and employments in our ſeverall callings, and contents himſelfe with the ſeventh day only, which he appoints to be a day of holy reſt for his owne immediate worſhip, which is notwithſtanding not a p. 261day loſt unto us, but indeed a day of bleſſings, a day of thriving in grace, and a day of enjoying an holy Communion with our God, and rejoycing in him; a day of enjoying heaven upon earth, if it be obſerved as it ought to be.

To take up the words themſelves in order as they lie before us, 9Sixe daies allowed for labour, whether the ſixe firſt, or laſt, is not expreſſed.it followes [ſixe daies ſhalt thou labour,] which ſixe daies thoſe daies of labour ſhall be he expreſſeth not, whether the ſixe firſt, or the ſixe laſt, but ſpeaking indefinitely he leaves the words to be underſtood indefinitely: Queſtionleſſe the maine thing that he preſcribes in this explication is the proportion of time to be ſet apart for this holy reſt, the order to be obſerved therein he ſets down afterwards, in the reaſon of the Commandement, wherein he leaves a rule to direct us which of the ſeven daies we are to ſet apart for this holy reſt: But in this explication the chiefeſt thing that God ſets before us is the equity of reſerving this proportion of time, that is, In this proportion of time the equity of the Law appeares.one day of ſeven, for his own worſhip, which will be ſufficient for that uſe, and yet lea ves ſufficient time for the diſpatch of our own affaires. Day here is a naturall day, ſuch as the other ſixe are.By a Day he means a naturall day conſiſting of foure and twenty houres, which is the ſeventh part of the week. Shalt, is as much as Maieſt, a word rather of permiſſion then command; God in this place having no purpoſe to order any thing concerning our ſecular affaires farther, then they have relation to his own worſhips p. 262and to the making way for the better obſervation of this holy day of reſt.

It follows, 10And doe all thy work, in which, if in any clauſe of this Law, Doe all thy work, is, diſpatch thy work that thou maiſt be free to keep the Sabbath.lies the force of a command, but that command is not ſo much to require us to labour, as by labour to diſpatch all the buſineſſe of our ſecular employments, leaving no needfull thing undone, that by care and diligence might have been finiſhed in the ſixe daies precedent, the neglect whereof might be an occaſion of violating the reſt of the Sabbath. Our works are the works of our ſecular callings, excluding buſineſſes which our callings lay not upon us.By all our work he meanes all the work that our particular callings lay upon us, in which God hath placed us, and which alone are properly called our own works. So that by this clauſe he excludes all buſineſſe that cannot properly be called our own, as not impoſed on us by God in the callings aſſigned us by him, and by conſequent prohibits intermedling with unneceſſary buſineſſe, Three things layed before us in this explication. 1 A command to diſpatch our works. 2 A promiſe implied that we ſhall be able to do it. 3. The manifeſtation of the equity of this Law.and overlading our ſelves with many employments which may be more then ſixe daies labour can diſpatch. So that in this clauſe we have three things laid before us. Firſt, a direction or command expreſſed to diſpatch our works in ſixe daies: Secondly, we have a promiſe implied, that by Gods proſpering hand aſſiſting us we ſhall be able to compaſſe our works; for he ſaith we ſhall doe, &c. a word that includes a promiſe, as well as it expreſſeth a command. Thirdly, we have Gods equity in the command, who requires no more time of us, then we may ſpare without prejudice,

p. 263God then having allowed us a ſufficient proportion of time for our own employments, 11in the next place takes order for his own worſhip, in the words following. But the ſeventh day, &c. Seventh is an ordinate number ſignitying one of ſeven.Now the word Seventh being indeed an ordinate number, may either ſignifie one in ſeven. and ſo note out only the proportion of time which God reſerves to himſelfe, (as the tenth part of an Ephah, Exod. 16.16. and the third part of an Hin, Numb. 15.6, 7. ſignifie no more but ſuch a proportion of either meaſure.) Or it may note the ſeventh in order, (as when David is named the ſeventh Son of Jeſſe, 1 Chro. 2.15. we are to underſtand the laſt & youngeſt of ſeven) & in this ſenſe our oppoſites generally take it in this place; but in whether of the ſenſes it muſt be taken here, we are now to examine, the determination of this point being of great importance to guide us aright in the interpretation of this Commandement. 12Objection 1

Thoſe who take Seventh in this place, Ha prefixed before Seventh notes a particular day.for the ſeventh in order, or the laſt of ſeven, ſtrengthen their opinion with a double reaſon. Firſt, (ſay they) here is Ha Notificative, prefixed before Shebigni, Anſwer. of purpoſe to point out a particular day, Ha doth not alwaies notifie. 2. Where it doth, it points out things by their eminency as well as by their particularity.of purpoſe to point out a particular day, as that particule uſuall reſtraines an indefinite ſignification to a particular. To this we anſwer. Firſt, though this particle ha doe often notifie or put an Emphaſis to the word to which it is prefixed, yet very often it hath no notification nor Emphaſis at all. Secondly, when it does notifie it notes out things by their eminency p. 264as well as by their particularity: as if we ſhould tranſlate it in Engliſh, That ſeventh day; why may it not ſignifie that eminent Seventh day, Objection 2 as well as that particular ſeventh day? Ha added to a Numerall notes alwaies a particular.Yea, (they replie) but Ha added to a Numerall notes alwaies a particular of that number. We anſwer, divers inſtances may be given to the contrary where ha prefixed to a Numerall notes nothing at all. Anſwer. Not alwaies▪ Inſtances to the contrary.The foure branches of the River of Paradiſe, are reckoned up by the names of, firſt, ſecond, third, and fourth, Gen. 2.11.13, 14. where ha is prefixed to them all, yet ſignifies indefinitely without Emphaſis, or reſpect to order. The Pillars in the Temple, Jachim, and Boaz, are numbred the firſt, and ſecond, 1 King 7.16. and have ha prefixed, yet ſignifie no more but one, and the other, without reference to order. Ioſephs brethren anſwer him concerning themſelves and their brethren, One is not; the particle ba, which is prefixed notes not which of their brethren, whether eldeſt, or ſecond, or ſixth, or eleventh it was that was not. But ſuppoſe ha, Objection. 13 in this place notifies a particular, why may it not note a partibular in proportion as well as in order?Seventh in the reaſon of the Commandement implies ſeventh in order, therefore it is ſo to be underſtood here.

The Second reaſon, which they bring to prove that Seventh in this place, muſt neceſſarily ſignifie ſeventh in order, or the laſt of ſeven, is this. The ſame ſeventh day, (ſay they) muſt be meant in this place in the explication of the Commandement, which is meant afterwards p. 265in the confirmation of it. But in that confirmation the ſeventh day mentioned is the laſt of ſeven, therefore it muſt be ſo taken here. Anſwer. To this we anſwer, It will appeare when we come to the reaſon that it is not ſo taken there.that admitting that the tearme ſeventh is ſo taken in the next verſe, that proves not that it is ſo to be taken here, unleſſe it be manifeſt withall that the force of the reaſon of the Commandement lies in the taking of the tearme Seventh in that ſenſe; which will appeare to be otherwiſe, for we ſhall ſhew that the ſtrength of the confirmation of the argument lies in the tearme Seventh taken indefinitely, not taken particularly, that is, for ſeventh in proportion, not for ſeventh in order.

All words and phraſes uſed in Arguments are not argumentative, 14All tearms in an argument, are not …rgumenttaive.ſome of them ſerve only to fill up the ſenſe, but prove nothing at all. As for example, Moſes, Deut. 4.15, 16. to diſſwade the people from making any reſemblance of God, reaſons in this manner. Some are added to fill up the ſenſe only, and have no force of reaſon in them.You ſaw no manner of ſimilitude when the Lord ſpake unto you in Horeb, out of the midſt of the fire, take heed therefore leſt you corrupt your ſelves. In this argument the naming of the place where, and the fire in which God appeared to his people, only fill up the narration, the whole force of the argument lies in this, that becauſe they ſaw no ſimilitude, therefore they ſhould make none: So it is in Gods mentioning his Reſt on the ſeventh day.In this Cōmandement which we have before us, Gods manifeſting of the perfecting of the worlds Creation by his reſting on the ſeventh day, could not be clearly expreſſed p. 266without mentioning the day in which he reſted, which was indeed the ſeventh day from the Creation, but the Lord proves nothing from the order but from the proportion of the time wherein he reſted. In arguing, the tearms of the proporſion to be proved, muſt (where there is any Ambiguity) interpret the tearmes of the argument, becauſe the argument is brought for the proporſition to be proved, not the propoſition for the argument. The propoſition to be proved then being that one day in ſeven muſt be conſecrated unto God, and the arguments brought to prove it, being taken from Gods reſting one day in ſeven: although that happened to be the laſt of the ſeven daies, yet the proportion of the time of reſt, being the only thing intended to be proved, is the only thing to be reſpected both in the argument, and in the tearms wherein it is expreſſed. So then hitherto we ſee no reaſon why the tearme Seventh in the explication of the Commandement may not be taken indefinitely for one in ſeven, as well as particularly and ſtrictly for the laſt in ſeven.

Yea, 15if all circumſtances be duly weighed, the taking of the tearme Seventh indefinitely beſt ſutes with the principall ſcope which God aimes at in this Law, and with the coherence of the Text. The ſtrongeſt of thoſe arguments which evince this truth it will be moſt convenient to forbeare till hereafter. In the meane time we may take notice of this by the way, p. 267that the very clauſe precedent to theſe words directs us to take the tearme Seventh in this place indefinitely, The allowing of ſixe daies for labour indefinitely directs to take the ſeventh indefinitely.as pointing only at the proportion, and not all at the order of the time, wherein we are to reſt. Firſt, this is evident and unqueſtionable, that God dividing the whole week into ſeven parts, allowes unto us ſixe daies for the diſpatch of our buſineſſe in our ſecular affaires, and reſerves the ſeventh for himſelfe for his own worſhip. In the next place it is as cleare, that as the ſixe daies allowed for labour are to be taken, ſo we muſt take the ſeventh which is ſet apart for this holy Reſt. Now that theſe ſixe daies allowed unto us for our labour are to be taken indefinitely, and to be reſpected only according to the proportion of the time, I conceive no man with any colour of reaſon can deny, ſeeing the maine thing that God inſiſts on, and labours to cleare unto us, is, that ſixe daies are ſufficient for the diſpatch of our ſecular affaires. Now if the proportion of time be all that God reſpects in the ſixe daies of labour, then the proportion of time muſt needs be all that God can intend in the ſeventh day, which he ſets apart for a day of reſt.

The next clauſe in the Law followes, 16Is the Sabbath of the Lord thy God, that is, Sabbath of the Lord thy God; that is, conſecrated, and dedicated to him.a day of holy reſt conſecrated to the Lord thy God. Now things are ſaid to be Gods for the peculiar intereſt that he hath in them, whether by Creation, as Pſal. 100.3. He made us, and therefore p. 268wee are his people; By redemption or purchaſe, ſo the children of Iſrael God challengeth to be his own, becauſe he had bought them, Iſa. 43.1. By deputation or deſignation, as Chriſt is called Gods king, Pſal. 2.6. and David a Type of Chriſt, Pſal. 89.19, 20. Or by advancing or honouring, ſo a day may be called Gods, becauſe he hath advanced or honoured it above other daies, Pſal. 118.24. Or laſtly, by conſecration and dedication to God; ſo the Prieſts are the Lords, Levit. 20.26. the tythes, veſſels, &c. the Lords, for his ſervice. Now in both theſe latter reſpects, the day of holy reſt is the Lords day, as he calls it, his Sabbath, Exod. 31.13. Both becauſe his works have advanced that above any other day; and beſides, becauſe upon that ground it is conſecrated to him and ſet apart for his ſervice. To reſtrain men from violating of the holy reſt of the Sabbath, it is ſufficient that it is the Lords, but to make a deeper impreſſion of it upon mens hearts, he thought fit to adde, The Lord thy God, a dreadfull name to his people, Deut. 28.58.

This foundation being laid, 17that the Sabbath is the Lords, No manner of works, that is, of thy calling, not excluding,he hath a ſufficient ground to take upon him to diſpoſe of it, and therefore in the next enſuing clauſe, ſtrictly enjoyns, In it thou ſhalt do no manner of worke, he means none of the works mentioned before, properly called our own works, 1. Works about Gods ſervice.or works of our particular callings. As for works about Gods ſervice, p. 269ſuch as were thoſe about the ſervice of the Tabernacle, juſtified by our Saviour, Mat. 12.5. Works of neceſſity for the creatures preſervation, which alſo Chriſt allows, Mat. 12.11. 2. Works of neceſſity.(from which alſo God himſelf ceaſeth not, Joh. 5.17.) Works of mercy, 3. Works of mercy.though not of abſolute neceſſity, ſuch as was the reſtoring of the mans withered hand, Matth. 12.12, 13. yea though it be to our ſelves, verſ. 7. they are not to be accounted among the works forbidden upon this day. If there were any ſtricter reſt then this enjoyned the Jews, (which perhaps will not ſo eaſily be proved) it is not required by any reſtraint in this Commandement, and therefore not exacted upon us Chriſtians. As for the forbidding of the kindling of a fire, and dreſſing of meat, Exod. 16.5.13. & 35.3. they were inhibitions which determined (as it is moſt probable) with the Iſraelites peregrination in the wilderneſſe, and laid upon them by other laws; ſo that hitherto we meet with nothing ceremoniall in this fourth law.

The laſt main branch of this law is the reaſon or confirmation of it. 18No reaſon annexed to any law but only to this fourth Commandement.But before we undertake the opening of the phraſes and tearms in which it is penned, we cannot but take notice of one thing by the way, that we find no reaſon annexed to any other Commandement of the Decalogue but to this alone. We find indeed ſome Sanctions annexed to the ſecond, third, and fift Commandements, but none ſave this fourth is confirmed by a reaſon. The cauſe p. 270hereof can be no other but this, becauſe whereas the duties commanded in other laws are either laws of nature, or at leaſt approvable by naturall reaſon as ſoon as they are delivered, Becauſe the grounds of other laws are evident in themſelves, but the ground of this law could not be known unleſs it had been revealed.becauſe the grounds upon which thoſe lawes are founded, are evident in themſelves; the grounds of this fourth Commandement could not have been known, unleſſe they had been revealed by God himſelf. Indeed that God muſt be publikely worſhipped, That a ſet time muſt be appointed, and that it muſt be a time of reſt from private employments, are dictates of naturall reaſon. But why we muſt obſerve a weekly Sabbath and not a monthly, and why the ſeventh or firſt day of the week rather then the third or fourth, no man could have found out the reaſon unleſſe God had revealed unto us the Creation of the world in ſix daies and his reſting upon the ſeventh, by the conſideration whereof the equity of this law clearly and manifeſtly appears, and upon the manifeſtation thereof is as eaſily approved and aſſented unto even by the light of naturall reaſon.

So then the reaſon alledged in this Commandement ſhews us not why God ordained a Sabbath, 19(which the very light of nature taught even the very heathen, as we know) but why he commands a weekly Sabbath, and why upon ſuch a day of the week rather then upon any other. That therefore which we are to ſearch after in the examining of this reaſon, p. 271is, how the equity of theſe two particulars is diſcovered therein, that we may acknowledge this Commandement alſo to be juſt and good, as S. Paul ſpeaks of all the reſt. Rom. 7.12. yea equall and right concerning all things, as the Prophet David ſpeaks, Pſal. 119.128. and thereupon ſubmit unto it, not by conſtraint, but by a willing mind, 1 Pet. 5.2. Now concerning the former of thoſe two particulars, why God allots out ſuch a proportion of time, as one day weekly for his Sabbath, we have already in a great part diſcovered the equity thereof in the explication of this law, wherein it appears that ſo much time may be ſpared, without prejudice to our particular callings, which if it ſhould be denied, God makes farther manifeſt by this reaſon annexed, which we have before us.

To make it appear that ſix daies in the week are ſufficient for the diſpatch of our ſecular affairs, one ground muſt be ſuppoſed, 20Why we may ſpare one day of ſeven for this holy reſt.which is unqueſtionable, that mens labours about the things of this world, are onelyonly for the conſervation of the creatures, and fitting of them for mans uſe. That ground being laid, this reaſon for the ſtrengthning of our faith laies before us the example of God himſelf, who created the world and all things therein in ſix daies: from whence we may ſtrongly reaſon, that he that without the help of mans labour, created the world in ſix daies, can eaſily by mans labour of ſix daies ſupport and conſerve the world. p. 272If it be queſtioned whether he will do it; reaſon will eaſily conclude, that the ſame goodneſſe that moved God to give a being to things that were not, will much more move him to conſerve and provide for the things that are, being all the work of his own hand, ſeeing we know him to be a faithfull Creator, as the Apoſtle calls him, 1 Pet. 4.19. Wherefore we find that the godly for the ſtrengthning of their faith, and dependence on God upon any incident occaſion, uſually have recourſe to the creation of the world, as the means to aſſure themſelves of his protection, or ſupply in any thing that they need, as Pſal. 119.73. Jer. 14.22. unto which God himſelf directs us, Iſa. 45.11, 12. Our help ſtands in the name of the Lord which hath made heaven and earth, Pſal. 121.2.

The Lord having made it appear that the conſecrating of a day weekly unto God for his worſhip, 21will be no prejudice to our ſecular affairs, Why we muſt obſerve ſuch a particular day.gives us next a reaſon, why he makes choice of the ſeventh day rather then any other to be this day of holy reſt, even becauſe himſelf reſted from all his works of creation upon that day. Now that this reſt of God is the ground of appointing this to be the day of reſt, all men acknowledge, but how the reaſon muſt be drawn out from this ground, and wherein the force of it conſiſts, is all the queſtion: For whereas in Gods reſt there is a double conſideration, the one of the act it ſelf p. 273ſimply, the very reſting of God from his work, the ſecond of the conſequent of it, If we draw the reaſon from Gods act of reſting, it muſt be the ſeventh day. If from the honouring of that day thereby, it enforceth the obſervation of the firſt day as well as of the ſeventh.the advancing and honouring of that day above other daies thereby: If we draw the reaſon of the inſtituting of this day from Gods ſimple act, it neceſſarily inforceth the obſervation of that very ſeventh day from the creation after Gods example: But if we draw it from the conſequent of his reſt, the advancing and honouring of that day thereby, it binds us as well to the obſervation of the firſt day of the week now, as it did the Jews to the obſervation of the ſeventh day heretofore.

Thoſe that oppoſe the morality of the Sabbath, 22labour to draw the reaſon which is laid down in this fourth Commandement, for the obſerving of this day of reſt, Wee cannot make Gods act of reſting the ground of inſtituting the Sabbath.from Gods bare act of reſting himſelf upon that day: which if they do, they muſt form their argument in this manner, That day in which God himſelf reſted from his works, he appointed to be a day of mens reſting from their works: but that was the ſeventh or laſt day of the week: therefore God ordained that to be the day on which men ſhould reſt from their works. Now againſt the argument framed in this manner there lie two main exceptions; 1. Gods example is not the ground of any Commandement.the firſt of them is, the example of God neither is, nor can be any warrant to us to do the like, neither do we ever find it propoſed unto us as a rule which we muſt follow. This is true, that Gods or Chriſts examples are are ſet before us p. 274ſometimes as incitements to ſtir us up to the performance of ſuch duties as are required of us by the law, as Luke 6.36. Be mercifull as your heavenly father is mercifull, and Phil. 2.5. Let this mind be in you which was alſo in Chriſt: but we never find any act of Gods or of Chriſts propoſed unto us as a rule to teach us what we ſhould do. Gods actions declare that it is his will, that it ſhould be done, but when he directs us what he will have us to do, he ſends us unto the law and to the teſtimony, Iſa. 8.20. Neither do we ever find that the meer act of God was ever the ground of any law. Although as in this particular caſe, (and in the inſtitution of ſome other feaſts) ſome conſequent, or ſomething that accompanies that act, may be an occaſion of an inſtitution.

Perhaps to this ſome may reply, Objection. 23 that in this fourth Commandement we have, firſt, a law given in theſe words, We have the precept firſt, and then Gods example to encourage us to obſerve it.[The ſeventh day is the Sabbath of the Lord thy God] and then we have Gods example to ſtir us up to the practice of that duty required in that law. To this we anſwer, that we have a law indeed that commands the obſervation of an holy day of reſt unto God, Anſwer. We have no precept for the particular day of reſt before the reaſon.and a ſecond branch of that law, which appoints the proportion of the time of that reſt, that it ſhall be one day in the week, but concerning the third branch, (without w^ch the law it ſelf is not perfect) that is, which day of the week ſhall be the day of that reſt p. 275is not expreſſed (as we have partly already ſhewed in opening the explication of this Commandement) but only in the reaſon annexed unto this law.

Unleſſe therefore it can be proved, 24that the tearm [ſeventh] mentioned in the explication of this Commandement, ſignifies the laſt day of ſeven; we have no law precedent to Gods example here mentioned, that commands the obſervation of the laſt day of the week for the day of reſt. As hath been ſhewed already that [ſeventh] in the explication of the Commandement notes not the particular day.Now the weakneſſe of the reaſons alleaged, to prove that this tearm [ſeventh] uſed in the explication of this law, ſignifies the laſt day of the week, we have ſhewed already. And by one reaſon have made it more then probable, that this tearm [ſeventh] in that place ſignifies only indefinitely one of ſeven, and not particularly ſuch a certain day of the ſeven. The ſecond reaſon which farther manifeſts that truth, and makes it evident, And is further proved, becauſe God mentions it not at all in the concluſion of the Commandement.we have deferred untill now, and it is this; If God had intended to command that the laſt day of the week ſhould be obſerved for the Sabbath, he muſt and would have mentioned it in the concluſion of that reaſon by which he ſhews us the equity of the obſervation of that day rather then any other. Now he is ſo far from doing that, that he forbears the mentioning of that name of [ſeventh] in the concluſion at all.

That this which we alleage may have the greater ſway with us, 25take ſpeciall notice that p. 276the concluſion of this Commandement hath the very ſame words which we find in the firſt giving of this law, Gen. 2.3. whether the words themſelves were taken out of that hiſtory I will not peremptorily define, though it ſeems moſt probable. Whereas he preciſely names it in the Law given to Adam, Gen. 2.Gen 2This is cleer, the words in both places are the ſame in every title elſe, ſave only that in ſtead of the tearm [ſeventh] in Geneſis, God uſeth the name [Sabbath] in this Law. This queſtionleſſe he doth not without reaſon (for God neither forgets, nor miſtakes, nor ſpeaks unadviſedly, as men do too often:) now what may be the reaſon why God makes choice of this word [Sabbath] in the concluſion of this Commandement? This is evident that by changing the word Seventh into Sabbath, which is of larger ſignification, the day of reſt is not ſo preciſely tied to the laſt day of the week in this fourth Commandement, as it is in the Law given to Adam, Gen. 2. why then ſhould we not think that God intended in this law given by Moſes, to leave the ſet day of this holy reſt more at large, then he had done in the Commandement given to Adam?

Why God might think it fit to do ſo, And might do, becauſe till Chriſt came the Creation of the world was Gods greateſt work, and fitteſt to ground the law of the Sabbath upon.we ſee manifeſt reaſon; for untill the fall of man, there could be no day fitter for the obſervation of an holy reſt unto God then the laſt day of the week, in which by the reſt of God from creating the creation of the world was declared to be fully perfected, which was the greateſt work then done, or to be done, if man had p. 277not fallen. But now when man was fallen, But mans redemption by Chriſt being a greater work, required the altering of the Sabbath to the Firſt day of the week.and therefore to be redeemed and created anew, which was a greater work then his creation at the firſt, ſo that a greater work and mercy of God to men was to be remembred, there was in a ſort a neceſſity of changing the day of reſt from the laſt to the firſt day of the week, on which mans redemption was to be perfected. And conſequently it was fit that the law given to man fallen, and to be redeemed, ſhould be ſo penned in generall tearms, that when this glorious work of mans redemption ſhould be perfected, there might be a change of the day of reſt without any change of the law.

A ſecond exception that we take againſt the drawing of the reaſon of this fourth Commandement, 271. To urge the keeping of the Sabbath from the act of reſting, ſhews not the equity of the law.from the example of God reſting on the Sabbath day, to bind us thereupon to the obſervation of the ſame day, for the day of our reſt, is this; A law we know is a rule of equity, and to give a reaſon of a law is to make it appear to be ſo. God then in giving this for a reaſon of this Commandement, could have no other aime before him, but by this reaſon to ſhew the equity of this law, both in appointing the proportion of time for an holy reſt, and in limiting it to ſuch a particular day. Now to draw the reaſon of our reſting from Gods reſting, Becauſe Gods condition and ours is not alike.ſhews no equity in the law at all. We cannot make good this poſition, It is equal and juſt that we ſhould reſt becauſe God reſted. There is infinite odds p. 278between Gods condition and ours. God might reſt as long and as often as he pleaſed, ſeeing he hath al-ſufficienty in himſelf, and is not ſupported by labour, as men and their eſtates are, who if they ſhould ceaſe from their labors too long or too often, muſt neceſſarily periſh. So that by reaſoning in this manner, that we muſt reſt becauſe God reſted too, cannot make the equity of this law appear at all.

Seeing therefore the equity of the law cannot be evidenced by reaſoning from Gods meer act of reſting upon that day; 28let us now trie whether the other way of deducing the reaſon of the law from Gods advancing and honouring the ſeventh day by his reſting thereupon, and eſtabliſhing the rule of our reſt thereupon, do not more cleerly manifeſt the equity of this law in that particular. But drawing the reaſon from Gods honouring of that day by his reſt, the equity of the law is evident.If we draw the reaſon of the law from the honouring of the ſeventh day, by Gods reſting upon that from all his works, we may conceive that he argues in this or that manner. That day which is honoured by God above other daies, by his moſt eminent works of mercy to mankind, ſhall be the day of holy reſt, to be conſecrated to him for his worſhip; but the day in which God ended and perfected the creation of the world, is the day honoured and advanced above all other daies by that wonderfull work, therefore that ſhall be the day of your holy reſt. In this ſyllogiſme the minor or ſecond propoſition only is expreſſed in the p. 279words of the law, and that too only in part, for there is no more ſaid, but that God reſted that day, not that he honoured that day by his reſt, which notwithſtanding is neceſſarily implied; for he that ſaith that Chriſt roſe the firſt day of the week, muſt mean as much as if he had ſaid, Chriſt made the firſt day of the week honourable & memorable by his reſurrection on that day. As for the major or firſt propoſition in this ſyllogiſme, it is a principle acknowledged by all men by the light of nature.

It is evident that daies and times in themſelves are all equall, 29that which advanceth one day above another muſt be ſome memorable event that hath happened on that day. Again, that ſuch memorable events ought to be the ground upon which ſuch daies as God hath marked out by them, Laying down a ground upon whcih God inſtituted other feaſts. And the Church.and advanced above other daies, ought to be obſerved above other daies, is as cleer and evident. Wherefore we ſee that God himſelfe hath taken that for his ground of juſtifying the feaſts of Paſſeover and Pentecoſt, and in imitation of him the Jews upon the ſame ground took upon them the obſervation of the feaſt of Purim, Heſt. 9.21, Yea the very heathens led thereto by the light of nature.23. Yea the very heathen themſelves, as all hiſtories teſtifie, have alwaies made the daies of their birth, of founding their Cities, of obtaining memorable victories, and the like to be daies of annuall obſervance in joy and feaſting. So that to conſider the day of Gods reſt, as a day advanced above other daies, and thereupon p. 280to ordain that to be a day of holy rejoycing in God in remembrance of his great and glorious works, is to ſhew an equity acknowledged by light of nature in the inſtitution of the Sabbath.

Now whereas God both in all his waies, 30God therefore purpoſing to ſhew the equity of this law, could not but ſet down the reaſon ſo as that might beſt appear:but more eſpecially in his laws, takes ſpeciall care to make it appear unto men that they are all equall and juſt in all things, (as the Prophet David acknowledgeth, Pſal. 119.128. both for his own honour, and withall to draw us the more cheerfully to obey and ſerve him) we cannot imagine that he being to give a reaſon of this law, and having ſo fair a ground, by which he might manifeſt the equity thereof even to naturall reaſon it ſelf, ſhould conceal that, and propoſe another reaſon in which the equity of the law could not be manifeſted at all. Nay farther, whereas God inſiſts ſo much upon that ground, eſpecially in the inſtitution of the Paſſeover, Eſpecially ſeeing he doth it in ordaining other feaſts of leſſe importance.Exod. 12.42. it ſeems very ſtrange that he ſhould againſt his cuſtome neglect or paſſe by that ground upon which he inſtituted other feaſts, in the inſtitution of the greateſt of all feaſts that ever was ordained in the Church. It ſeems therefore more then probable, that this reaſon drawn from Gods reſting upon the ſeventh day, muſt be deduced, not from Gods act in reſting on that day, but from the conſequent of that reſt, the honouring of that day by his reſting therein.

Some man perhaps may reply, 31that whether the very act of Gods reſting, Objection 1 or the honouring p. 281of the day wherein he reſted be made the ground of appointing that the day of our reſt, Which way ſoever we draw the reaſon, it ſtill enforceth the obſervation of the ſeventh day.it is all one, becauſe either way it binds us ſtill to the obſervation of the ſame ſeventh day. We anſwer, that although to the Jews it was all one, which way ſoever the reaſon was deduced, yet it makes a wide difference in the Commandement, to ordain the day to be obſerved, becauſe God reſted upon that day, or to command it to be obſerved, becauſe God honoured that day by his reſting therein: Anſwer. for Gods reſting being a particular act, Not ſo, for the act of Gods reſting is appliable only to that day: But the honouring of the day thereby is appliable to other daies.cannot be communicated to any other then that very day wherein he reſted: but the honouring of that day being of a ſpeciall nature, may be communicated to any other day that ſhall be honoured in like manner. So that if the reaſon be drawn from Gods act of reſting upon that day, if we change the day we alter the law, but if we draw the reaſon from Gods advancing of the day by his reſting therein above other daies, we alter not the law when we obſerve another day upon the ſame ground.

It may be objected yet farther, 32that this rule by which this holy day of reſt is aſſigned in this generall way, is both uncertain and obſcure; Uncertain, Objection 2 becauſe if the advancement of one day above another by ſome eminent mercy beſtowed on that day, The rule thus laid down is, 1. Uncertain. 2. Obſcure.be our rule for the obſerving or altering the day of holy reſt, it may fall out that divers daies being made remarkable by ſuch events, it will be hard to p. 282judge which of them is moſt eminent, and conſequently pointed out unto us by God to be obſerved. Anſwer. To this we anſwer, that the Sabbath day muſt needs be eſteemed the higheſt of all conſecrated times, 1. Not uncertain,as being perpetually, univerfally and more frequently to be obſerved then any other feſtival day. Becauſe it is grounded upon the honouring of the day by the greateſt, moſt univerſall and perpetuall mercy beſtowed on the Church.Whence it muſt needs follow that the work of mercy, upon the memory whereof that day is founded, muſt be ſuch, as not only brings an univerſall and perpetuall benefit, but beſides, the greateſt of all benefits unto the Church. Now that the works of creating the world by Gods word in the beginning, and ſince of the redemption of it by Jeſus Chriſt, are the moſt eminent of all the mercies beſtowed by God upon man; and indeed the fountain and foundation of all the reſt, the benefits whereof remain to the worlds end, is more evident then the light. And of theſe two the later being in all reſpects the far greater mercy, and therefore deſervedly carrying the obſervation of this holy day in remembrance thereof, yet hath the wiſdome of God ſo ordered it, that in the conſecrating this day of reſt, both ſhould be remembred; the creation in the proportion of the time by ſetting apart one day of ſeven, and the redemption by changing the Sabbath from the laſt day of ſeven to the firſt, in which our Saviour by his reſurrection from the dead perfected that glorious work. So then the rule for the obſervation of the day of this holy reſt, is not uncertain, as is pretended.

p. 283Neither is this rule ſo obſcurely laid down unto us, 332. Nor obſcure, becauſe the light of naturall reaſon may diſcover it.but that it may be underſtood of as many as deſire ſeriouſly to ſearch into it. For whereas the light of nature acknowledgeth & teacheth (as we have ſhewed already) this principle, that the obſervation of feſtivall daies, is moſt fitly grounded upon the remembrance of ſome memorable event or other, which hath hapned upon thoſe daies which are to be obſerved, when we read in this Commandement, that God appoints his Sabbath to be kept upon the day on which he finiſhed the Creation of the World, even naturall reaſon will ſuggeſt, that in this inſtitution God obſerves the rule of nature in ordering that for the day of this ſolemne Feaſt, on which the greateſt generall benefit which (till the Redemption of the world by Jeſus Chriſt) had been wrought for mankind from the beginning, was accompliſhed. Now that rule which the very light of nature approves being obſerved by God, in appointing the day for this holy reſt, naturall reaſon will lead us on to conclude, that when a more eminent work then the Creation of the World is performed, it muſt carry the obſervation of the Sabbath unto that day on which it was accompliſhed, upon the ſame ground, and by the ſame rule, by which it was firſt ordained to be obſerved upon another day. Reaſon eaſily drawes particular directions out of generall rules, when it finds the grounds of that rule appliable to more then that particular. For p. 284inſtance, the command for Circumciſing Infants, becauſe they were within the Covenant, quickly taught the Church of God the Baptizing of Infants upon the ſame ground, becauſe they are within the ſame Covenant.

It may be farther objected, 34that the rule for the obſervation of the Sabbath had been much plainer, 3. The rule had been plainer if God had ſaid, you ſhall keep theſeventh day in memory of the Creation, till I perform the greater work of your Redemption,if God had laid it down in expreſſe tearms, as thus, You ſhall keep the Sabbath upon that day which you ſhall finde moſt honoured above other daies by my moſt eminent Work, which I ſhall accompliſh upon that day, or yet more clearly, till the coming of Chriſt, you ſhall obſerve the laſt day of the week for your Sabbath, in remembrance of the Creation of the world, and after Chriſts reſurrection you ſhall celebrate the firſt day of the week in memory of the redemption of mankind, Anſwer. which was perfected by him. We anſwer, 1. So might the ſecond Commandement have been plainer.we grant that the rule had been plainer, if it had been ſo expreſſed. And queſtionleſſe the ſecond Commandement had been plainer, if it had been expreſſed in ſome ſuch manner as this, Thou ſhalt not worſhip me with any worſhip of thine owne deviſing, but in ſuch manner, and in the uſe of ſuch ordinances, as I ſhall preſcribe. 2. And the Commandement for baptizing of Infants.And it had been plainer, if our Saviour in giving commiſſion to his Apoſtles to baptize, had exprefly named the Infants of beleeving Parents, as he did in commanding them to be Circumciſed. Many paſſages in Scripture might have been expreſſed in p. 285plainer tearms then thoſe in which they are delivered. It is enough to ſatisfie any ſober mind, that God who was at liberty to expreſſe himſelfe as he pleaſed, thought it fit to ſpeak to us in this manner.

We may adde farther, if we obſerve it well, 35God manifeſts great wiſdome in penning the ſecond, The diſcovery of ſuch changes to follow, had brought the ſervices into contempt.and fourth Commandements in this obſcure manner, for if God had in the ſecond Commandement expreſſed himſelfe at full, that the Iews ſhould for the preſent worſhip him according to the ordinances which Moſes gave them, but after the comming of the Meſſiah they ſhould in ſtead of them uſe ſuch Rites as he ſhould ordaine. And if in the fourth Commandement he had thus expreſſed himſelfe; Your Sabbath for the preſent ſhall be the laſt day of the week, but after the Reſurrection of Chriſt you ſhall change it to the firſt day of the week, the diſcovery of the changes to come in the Rites and form of Gods worſhip, had in all probability bred in Gods people, a contempt of thoſe duties which they were to perform, at preſent, as being temporary and imperfect, and ſuch as were to give place to better ordinances, that were to ſucceed them, which they could not endure to heare of, Acts. 6.14. It pleaſed God therefore to pen the Law in ſuch a form, that his people might underſtand out of it, as much as concerned them to practiſe at preſent, and yet we Chriſtians might find in it farther directions when there ſhould be occaſion p. 286to make uſe of them. Gods wiſdome in concealing theſe changes illuſtrated by the policy of Princes.Thus Princes ſometimes, to keep their Counſells ſecret, ſend out their commands with ſufficient inſtructions what to doe at preſent, and with farther Commiſſions ſealed up, and not to be opened till they come to the place where thoſe farther directions, which are contained therein, are to be put in execution.

Having now examined the reaſon of this Commandement, 36[For] in the Law ſhews the equity of the proportioning of the time ſet a part for this reſt.and ſhewed how it muſt be deduced and applied, let us next conſider the words wherein it is expreſſed. This particle [For] referres both to our labour of ſixe daies, and reſt upon the ſeventh, & manifeſts the equity of the Law, in requiring ſuch a reſt of us, as if we deale providently in managing our affaires, needs not to hinder them, ſeeing God allows as much time to us for the diſpatch of our buſineſs, as he took up in the Creation of the world, requiring no more of us but the ſetting apart one day in ſeven to be kept holy in remembrance of the Creation of the world, and that too for our own comfort & improvement in grace, and for the farther quickning and ſtrengthening of our ſouls, 37In ſixe daies God made all things, and therefore by ſixe daies labour, can, and will aſſiſt thee to diſpatch all thy work.as well as for his own honour and glory.

In ſixe daies God made heaven, earth, &c. and therefore both is able, and as a faithfull Creator, will be ready to aſſiſt and proſper thee ſo in all thy labours, that all thy buſineſſe ſhall be diſpatched in ſixe daies, namely, whatſoever thy calling and needfull occaſions ſhall require to be done, as God in ſixe daies created p. 287whatſoever was needfull, as is implied in theſe words; All that in them is. It hath been before obſerved, that Gods creation of the world is often mentioned, as a meanes to move men to depend upon him; and it may be probably conceived, is remembred here to ſtay our murmuring at the ſparing of one day weekly from our implomyments.

And reſted the Seventh day: 38which muſt not therefore be the laſt day of the week, And reſted, &c. And 1. thereby eſtabliſhed his work. 1. And rejoyced in it.but is mentioned here only as one of ſeven, not as the laſt of ſeven. This was not a totall ceſſation (whereof God being a continuall Act is uncapable) but only a reſting from works of Creation, and implies two acts of God. The firſt, the eſtabliſhing and ſetling all his works to continue in himſelfe according to his own Ordinances, Pſal. 119.89, 90, 91. The other, his rejoycing and delighting himſelfe in the work of his hands. This Reſt of God was not as ours for a day only, for he never wrought in the work of Creation any more, and may perhaps point at our eternall Reſt, wherein we ſhall ceaſe from all our labours for ever.

Therefore the Lord bleſſed the Sabbath day, 39Therefore the Lord bleſſed, &c. as declaring by his reſt that the Creation was perfected.and ſanctified it: becauſe he had by his reſting on that day, manifeſted the perfecting of the Creating of the world, all things being made that were needfull, ſo that there was no cauſe to goe on with that work of Creation any longer; wherefore in memory of this great work of the Creation of the world, God ſanctified p. 288this day, as being dignified above other daies, by perfecting of ſo glorious a work. Gods bleſſing of the day is the ordaining of it to be a day of bleſſing, a day of thriving in Grace, and abounding in ſpirituall comforts, a day of rejoycing in God, and his goodnes, and encouraging our ſelves by the remembrance thereof to ſerve the Lord with chearfulneſſe and gladneſſe of heart. Sanctifying is a ſetting apart of the day unto God to be imployed in holy exerciſes, as preaching, hearing, reading, praying, &c.

Thus farre then we find in examining the phraſes, 43and expreſſions of the fourth Commandement, nothing that may enforce us to acknowledge any thing to be Ceremonious in this Law, nor conſequently mutable, ſeeing the ſet day of reſt being not commanded there in particular, but onelyonly aſſigned by a generall rule, which is appliable to the Sabbath of the Chriſtans as well as to that of the Jewes, in changing of the firſt day of reſt, there is nothing altered in the Law. It remaines only that we examine whether we finde any Ceremony in the reſt, which if we doe not, we muſt acknowledge that the Church of God is for ever bound to the obſervation of this, 41Objection 1 as much as to any other of the Morall Laws.The reſt of the Sabbath was a type of Chriſts reſt in the grave, and therefore aboliſhed.

It is objected that the Reſt commanded in the fourth Commandement, was a figure of Chriſts reſt in the grave, and therefore is now baniſhed with the reſt of thoſe ſhadowes. p. 289We anſwer: this typicall relation to Chriſt, Anſwer. was accidentall to the Sabbath, not eſſentiall; That was accidentall to the Sabbath, it was a Sabbath before it was a Type.for it was a Sabbath before Chriſt was looked upon as a ſacrifice for ſin, that is, before man had fallen, and conſequently before there was any need of our Saviours reſting in the grave. Seeing therefore it was a Sabbath before it was a type, it may remaine a Sabbath though the type be taken away.

They will, it may be, 42grant that there muſt be a reſt from labour upon the Sabbath day, Objection 2 but the ſtrictneſs of that reſt, ſuch as the Jews obſerved, The ſtrictneſſe of the reſt enjoyned the Jewes is taken away.is ceremonious and aboliſhed. The reſt (ſay they) to be obſerved of us Chriſtians, is only for publike worſhip, and no longer, ſo that the remainder of the day after publike duties are ended is free, and then men are at liberty to make uſe of the time remaining for recreations, or for any ſecular affaires as occaſion ſhall required.

In anſwer hereunto we have ſhewed already, 43that although publike worſhip be principally, yet it is not ſolely provided for in this Law, which as we have proved out of Eſay 58.13. reacheth to our private carriage alſo. And the Law calls the whole day the Sabbath, or reſt of the Lord, that is, both commanded by him, and conſecrated to him. For the whole week being diſtributed into ſeven parts, ſixe are allowed for labour, and the ſeventh is conſecrated unto God, which therefore muſt be a naturall day, as the other ſixe are. To replie, p. 290that we are not bound by that Law, is to begge the queſtion.

But why ſhould not Chriſtians be bound to reſt the whole day as well as the Jews? 44The Jews not bound to reſt but for holy duties.Surely if the Sabbath were a type of Chriſts reſt in the grave, yet there could be no type in a whole day, as there was in Jonas his three daies: So the reſt of the whole day having no type in it, is not aboliſhed for that cauſe. What then? was it a part of the burthen of thoſe ceremonious obſervances from which Chriſt hath freed us? To give the fuller anſwer hereunto, let us examine what reſt was enjoyned the Jewes, that we may diſcover wherein the burthenſomeneſſe of that reſt conſiſted.

Firſt, 45I conceive no man will think that the Jewiſh reſt was a totall ceſſation from all action, like that in the Aegyptian darkneſſe, Exod. 10.23. as if men after the publike exerciſe were to ſit ſtill and to do nothing. Was it then a ceaſing from labours to follow ſports, that the Sabbath might be like the feaſt of the Calfe? Exod. 32.6. or was it reſt from worldly labours, to fit men & give them the more leiſure to attend holy duties? Such a reſt indeed the Law requires, For which we have as much need of reſt as they.and the Sabbath to be kept holy. Now if this were all that God required of the Jews to reſt, that they might be exerciſed in hearing, reading, praying, &c. Is this the liberty Chriſt hath purchaſed unto us, that we may be leſſe godly then they? leſſe frequent in prayer and other holy duties then they? For p. 291if we are bound at leaſt to equall, if not to go beyond them in our exerciſe in thoſe holy duties, we have as much need of reſt from ordinary employments as they had.

This will be made more evident unto us if we lay before us theſe five particulars. Firſt, 461. As having a more weighty ground for obſerving this holy reſt.our ground of conſecrating the Sabbath is as great and weighty, and more cleer and evident to us then it was to the Jews, ſeeing Gods mercies towards man, are more cleerly repreſented us in mans redemption, then they could be to them in the worlds creation and conſervation. Secondly, 2. And are as much bound to advance Gods majeſty as they. 3. And more helps then they. 4. And as much need to prevent diſtractions as they. 5. And our duties are as many or more then theirs.the majeſty and greatneſſe of God to whom we conſecrate this day, is as fully manifeſted to us as to them. Thirdly, our helps and means for the raiſing up of our ſpirits to an holy rejoycing in God, are greater and more effectuall then they were unto them. Fourthly, we need as much as they, all helps to prevent the diſtraction of our minds, and to the quickning of our ſpirits. Laſtly, our exerciſe in ſpirituall and holy duties, is in all reſpects as much or more then theirs. So that if all be laid together, the obſerving of a whole day of reſt for our exerciſe in holy duties, is as uſefull and as needfull to us Chriſtians as it was heretofore to the Iews.

To cleer this point yet more fully, 471 Private prayer and reading.let us lay before us the right manner and order of performing the duties in which the Sabbath day is to be ſanctified. Firſt, therefore all men muſt needs grant that the private exerciſes of prayer, p. 292reading Gods word, and meditation, which are conſtantly to be uſed on other daies, are not to be neglected, but ought rather to be enlarged on the Sabbath day. 2. Recordation of Gods mercies, generall and, Particular.Again, as the Sabbath ought to be a day of gladneſſe and rejoycing in God, Pſalm 118.24. for all his mercies to man in generall, ſo it is a time of recounting his extraordinary favours to our own ſouls in particular, which will be of ſpeciall uſe to quicken and fill our hearts with the love of God by taſting the ſweetneſſe of his goodneſſe, and to carry us on with more cheerfulneſſe and life of ſpirit in the performance of all the duties of that day, both private and publike.

Thirdly, 483. Preparation to publique duties.for the publike duties themſelves, they can never be rightly performed without precedent preparation: David will waſh his hands in innocency, and ſo compaſſe Gods Altar, Pſal. 26.6. and Solomon tels us we muſt take heed to our feet when we enter into Gods houſe, Eccleſ. 5.1. and bethink our ſelves of the majeſty and greatneſſe of that God before whom we preſent our ſelves, and of our own vileneſſe, that are but duſt and aſhes, Gen. 18.27. nay, which is worſe, unclean and filthy perſons, Iſa. 64.6. unworthy to ſtand before a God that hath pure eyes: and the Apoſtle tells us of ſuperfluity of naughtineſſe that muſt be laid aſide, when we come to hear, that we may receive the word with meekneſſe, Jam. 1.21. into an honeſt and good heart, Luk. 8.15. p. 293Meditations by which we muſt prepare our hearts in our private exerciſes of reading Gods word and prayer, much more in theſe which are more ſolemn and publike. Again, 4. Recordation and application afterward.hearing of the word without recordation, meditation, and particular application after we have heard, profits not much more then our meats do without digeſtion. Adde unto all theſe, 5. Inſtructions to the family. 6. Works of mercy.inſtructions to the family: Works of mercy in viſiting of the ſick, comforting the afflicted, relieving the poor, &c. and we ſhall find little ſpare-time left on the Lords day, for other then religious and holy employments.

As for the objection that the Jews are preciſely reſtrained from going out of their places to gather Manna on the Sabbath day, 49or kindle a fire throughout their habitations on that day, Exod. 35.3. For the reſtraint from going out to gather Manna, we know that muſt needs be taken away when Manna ceaſed, and bound the Jews no longer, who had liberty otherwiſe not only to go out of their places, but to go ſmall journies on the Sabbath daies, as appears, Acts 1.12. As for the inhibition to kindle a fire on the Sabbath day, ſome conceive it reſpected only the building of the Tabernacle, which work though God would have haſtned, yet he would not have the reſt of the Sabbath violated for the furthering thereof, nor ſo much as a fire kindled in any of their tents about that work, to which they alleage, that charge of building the Tabernacle, and of p. 294forbidding work on the Sabbath day, go both together, both Gods direction to Moſes, Exod. 13.11, 13. and in the delivery thereof to the people, Exod. 35.2, 3, 4. Howſoever that inhibition of kindling fire was but temporary during the Iſraelites peregrination in the wilderneſſe.

The reaſons by which it appears that this reſtraint of kindling a fire on the Sabbath day was only temporary, 50Reſtraint from kindling a fire on the Sabbath was but temporary. 1. It hath not the form of a continuing ordinance. 2. It croſſeth our Saviours rule, The Sabbath was made for man. 3. The looſing of a beaſt on the Sabbath, allowed. 4. Chriſt was at a great feaſt on the Sabbath, which could not be without a fire.are theſe. Firſt, we find not the uſuall clauſe which is added in moſt ordinances, which were to continue, added in this reſtraint, that it ſhould be obſerved throughout their generations. Secondly, this ſeems to croſſe our Saviours generall rule, Mark. 2.27. That the Sabbath was made for man, and not man for the Sabbath; he means for mans comfort and refreſhing, for which kindling of fire and dreſſing of meat may be, and are in a ſort neceſſary. Thirdly, our Saviour allows the looſing of a beaſt from the ſtall, and leading of him to the water on the Sabbath day: now we know, the beaſt might be provided for by ſetting water in the ſtall overnight, which would refreſh it ſufficiently, and better then meat dreſſed overnight could comfort many men. Fourthly, we find our Saviour preſent at a great feaſt, Luk. 14.1. where many, and it ſeems perſons of quality, verſ. 7.12. were bidden: now it is very unlikely that the proviſions for that feaſt were dreſſed over night; and if it were dreſſed on that day, neither p. 295would the Phariſee have permitted, nor our Saviour have countenanced the dinner with his preſence, if dreſſing of meat, kindling of fires on the Sabbath day, had been forbidden by the law, Now why the dreſſing of Manna, while the Iſraelites were in their peregrination in the wilderneſſe was forbidden, though the dreſſing of other meats might be allowed afterwards, there may be ſome reaſon given. For Manna it may be might be as good and comfortable eaten cold as hot, and the preparing overnight, might be no inconvenience at all; howſoever it is out of queſtion that in that unſetled condition of the Iſraelites wandring in the wilderneſſe, when they were enforced to pick up fewell, where they could get it, baking and boyling muſt needs be more troubleſome and laborious then it was afterwards in Canaan, where being ſetled in their dwellings, they had all things whereof they were to make uſe for ſuch works provided and ready at hand.

But to conclude, 51ſuppoſe the ſtrictneſſe of the reſt unto which the Iews were bound, Howſoever ſuch ſtrictneſſe of reſt was not required of them by the fourth Commandement.to have been as great as they imagine, it muſt needs be granted that there is no clauſe in the fourth Commandement that enjoyns it, which requires no more then a reſt from our ordinary ſecular employments, that we may be at leiſure to attend wholly upon the duties of religious worſhip, that we conſecrate the whole day unto God, as the words of that law do p. 296cleerly expreſſe it. So the reſt of the laws that enjoyn ſuch ſtrictneſſe of reſt being taken away, the fourth Commandement may remain fully in force in every clauſe of it. And (as it hath been already intimated) it concerns us to take ſpeciall notice of Gods expreſſion, [Six days ſhalt thou labour and do all thy work] by which he can mean nothing elſe but the works of our particular callings, which only may be properly called our works: for there be generall works which be proper to all callings, and ſubordinate thereunto, as to eat and drink, and to cloath our ſelves, and to make uſe of the reſt of the comforts of this life, by which we are ſtrengthned and enabled to labour in our particular callings. Theſe cannot properly be called our works, and are as well to be done on the Sabbath as on other days, with this difference only, that whereas they are done on other days to enable us to labour, they are to be done on the Sabbath to ſtrengthen us to holy duties.

Theſe reaſons which we have laid down before, 52amount to little leſſe then a Demonſtration, that the reſt of the Sabbath muſt be the reſt of a whole day, or the ſeventh part of the week, which we Chriſtians have both as much cauſe, and as much need to conſecrate unto God as ever the Iews had in times paſt. And that we may do it with as little detriment to our ſelves in our ſecular affairs, and with as much aſſurance to have our labours of ſix days p. 297ſo bleſſed, that they ſhall be ſufficient for the diſpatch of our needfull employments, is evident by the reaſon which is annexed to that Commandement, which proves it by the creation of the world by God in ſix days, a ground of faith which concerns us as well as the Iews. Wherefore ſeeing we have as great reaſon, as great helps, and as great encouragements by the aſſurance of Gods bleſſing upon our ſix days labour, to ſanctifie an entire day of holy reſt unto God, as the Iews had; And ſeeing the expreſſe words of the law appoint the whole day to be conſecrated unto God, why ſhould not we take our ſelves to be as ſtrongly bound as the Iews were to the keeping of the holy reſt of this whole day, which we call the Sabbath, ſeeing there appears no ſufficient reaſon why we ſhould judge any jot or title of this law to be taken away? For as for thoſe allegations, that the reſt of the Sabbath was a type of Chriſts reſt in the grave, and a part of the Iewiſh bondage, how little force they have, we have ſhewed before.

Now then if it evidently appear to all that will conſider things with any indifferency, 53by all that we have ſaid, that neither the reſting from our labour one day in ſeven, nor the continuing of that reſt for the whole day, nor yet the ſtrictneſſe of any reſt enjoyned by the fourth Commandement, are either as ceremonious, or upon any other ground to be altered: neither that the particular day of reſt p. 298which now by Chriſts reſurrection is altered from the laſt to the firſt day of the week, is there commanded, otherwiſe then in a generall rule equally communicable both to the Iewiſh and Chriſtian Sabbath, there appears no neceſſity of granting any thing to be mutable in this fourth Commandement more then in any of the laws of the Decalogue.

It hath been intimated before, 54that mens miſtake of the right interpretation of the fourth Commandement, hath been a great occaſion of queſtioning the perpetuity and immutability of the morall law; and of how dangerous conſequent it is to admit that there is any thing mutable therein, experience teacheth us, when we find how ready men are to embrace and hold that dangerous errour of caſting aſide the whole law, and that ſo far as to deny it to be a rule of direction unto us Chriſtians in the courſe of our practice, whereby they open a wide gap to all licentiouſneſſe, and by that means overthrow the very life and power of godlineſſe, to the high diſhonour of God, and to the extream perill of their own ſouls: ſo that we ſee how neerly it concerns all ſuch as have any true zeal for the furthering of Gods honour and their own ſalvation and their brethrens, to endeavour by all the means that they can, the eſtabliſhing and maintaining of this truth, that the morall law given by God to Adam in the beginning, and renewed afterwards by Moſes upon mount p. 299Sinai, is an everlaſting rule left by God unto his Church for the right ordering and guiding them in all their ways.

The premiſes then being duly weighed and layed together, 55we have a ſufficient ground to argue in this manner:

All the laws written in the Decalogue are morall and immutable in all things.

But the fourth Commandement concerning the obſervation of the Sabbath day, is one of the laws of the Decalogue.

Therefore this law of the Sabbath is perpetuall and unchangeable in all things which are concerned therein.

And ſo much concerning the morality and perpetuity of the fourth Commandement in the Decalogue by way of digreſſion.