A37049:741
A37049:741
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The Lord in his infinite Wisdom and Goodness, hath so far consulted mans Infirmity, as to sum up his Duty in these Ten Commands, called Ten Words, that thereby his darkness and dullness by sin, might be helped by an easy abbreviation: The first Command therefore containeth mans duty to God in immediate Worship, requiring that the only true God should be worshipped: The 2d. stinteth and limiteth men to that worship alone which he prescribeth: The 3d. Commandeth ⟨p. 186⟩Reverencing of him in all his Ordinances, and a reverent manner of going about them.
THe Lord in his infinite Wisdom and Goodness, hath so far consulted mans Infirmity, as to sum up his Duty in these Ten Commands, called Ten Words, that thereby his darkness and dulness by sin, might be helped by an easie abbreviation: The first Command therefore containeth mans duty to God in immediate Worship, requiring that the only true God should be worship'd: The 2d. stinteth and limiteth men to that worship alone which he perseribeth: The 3d. Commandeth ⟨p. 186⟩Reverencing of him in all his Ordinances, and a reverent manner of going about them.
This Fourth pointeth out the Time which most solemnly the Lord will have set a-part for his Worship, that so He, who is both Lord of us, and of our time, may show what share he has reserved as a Tribute due to himself, who hath liberally vouchsafed on us the rest; which time is not to be understood exclusively, as if he would have only that spent in worship (there being no exclusive determination of exercise of worship, or duration of them in Scripture, that is to say, that they shall be so long and so often, and no longer, nor oftener) but that he will precisely have this time as an acknowledgement from us, even as when he gave Adam the use of all the Trees in the Garden, he reserved one; so when he giveth Six days to us, he keepeth a Seventh for himself.
This Fourth pointeth out the Time which most solemnly the Lord will have set a-part for his Worship, that so He, who is both Lord of us, and of our time, may shew what share he has reserved as a Tribute due to himself, who hath liberally vouchsafed on us the rest; which time is not to be understood exclusively, as if he would have only that spent in worship (there being no exclusive determination of exercise of worship, or duration of them in Scripture, that is to say, that they shall be so long and so often, and no longer, nor oftner) but that he will precisely have this time as an acknowledgment from us, even as when he gave Adam the use of all the Trees in the Garden, he reserved one; so when he giveth Six days to us, he keepeth a Seventh for himself.
This Command is placed in a manner betwixt the two Tables, because it is a transition as it were from the one to the other, and containeth in it duties of immediate Service to God, and of Charity towards men, and so in some sort serveth to reconcile (if we may speak so) the two Tables, and to knit them together, that so their harmony may be the more clearly seen: It is also more largely and fully set down for plurality and variety of expressions and words than any other in either of the Tables; yet hath it notwithstanding, been in all times in a special manner assaulted and set upon, and endeavours used to overturn it: Satan aiming sometimes to darken the meaning of it, sometimes to loose from the strict tie of observing it, and that not only by old Sabbatarians, Anti-sabbatarians, and corrupt School-men, but even by those whom God hath made Orthodox in the main; And especially by a Generation in these days, who having a hatred at all Ordinances, and at all the Commands of the Decalogue, yet do especially vent it against this Command; because in it is contained a main foundation of Godliness. As it is wonderfully great presumption for men to assault and set upon God's Authority, even where he hath strengthened himself (as it were) most, by more full explication, and more large and particular pressing of duty, and forbidding of the contrary sin, as he hath done in this Command, more than in any of all the rest; So it will be necessary before we can speak to the ⟨p. 188⟩practical part of piety comprehended in it, concerning the sanctification of the Christian Sabbath, or Lord's day, either in the negative or positive part of it, to speak doctrinally (for clearing of the precept) to these three.
This Command is placed in a manner betwixt the two Tables, because it is a transition as it were from the one to the other, and containeth in it duties of immediate Service to God, and of Charity towards men, and so in some sort serveth to reconcile (if we may speak so) the two Tables, and to knit them together, that so their harmony may be the more clearly seen: It is also more largely and fully set down for plurality and variety of expressions and words than any other in either of the Tables; yet hath it notwithstanding, been in all times in a special manner assaulted and set upon, and endeavours used to overturn it: Satan ayming somtimes to darken the meaning of it, somtimes to loose from the strict tye of observing it, and that not only by old Sabbatarians, Anti-sabbatarians, and corrupt School-men, but even by those whom God hath made Orthodox in the main; And especially by a Generation in these days, who having a hatred at all Ordinances, and at all the Commands of the Decalogue, yet do especially vent it against this Command; because in it is contained a main foundation of Godliness. As it is wonderfully great presumption for men to assault and set upon God's Authority, even where he hath strengthned himself (as it were) most, by more full explication, and more large and particular pressing of duty, and forbidding of the contrary sin, as he hath done in this Command, more than in any of all the rest; So it will be necessary before we can speak to the
1. Whether this Command be moral, and do oblige us in its Letter as other Commands do.
2. What is the particular morality of it, and the literal meaning of the words.
3. How our Lord's day standeth in reference to this Command? and whether thereby the same sanctification be required as to it, though its institution arise from another ground, than is required to the Seventh-day-Sabbath? Somewhat of all these must needs be spoken unto, and we begin to speak first of its morality before we speak of its meaning, because all dependeth on this, both in respect of exposition and practise; for if it be not moral and perpetually binding, it's not necessary either to explicate it, or to study and press the practise of it; but if it be found to be moral, then no doubt it concerneth us, and requireth the same moral sanctification of a day now as it did before.
Our Assertion then in reference to this is, that, The duty of setting a-part and sanctifying of a portion of time, as it is limited in the fourth Command, for God's Service as it recurreth, is moral, and the obligation thereunto perpetual, even as in the duties of the other Commands; the obligation to this, being no more dissolved than to those, though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them; my meaning in a word, is, that a day or one of seven is as necessary to be kept holy unto God now, (upon supposition of his determining the particular day) as it is necessary to hold and keep up the worship prescribed by God; neither without sin can another day be put in the room of it, more than other worship can be substituted in the place of divinely prescribed worship; for the time is set and sixth by the Fourth Command (pointing at a solemn and chief time) as the worship it self is by the second.
Our Assertion then in reference to this is, that, The duty of setting a-part and sanctifying of a portion of time, as it is limitted in the fourth Command, for God's Service as it recurreth, is moral, and the obligation thereunto perpetual, even as in the duties of the other Commands; the obligation to this, being no more dissolved than to those, though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them; my meaning in a word, is, that a day or one of seven is as necessary to be kept holy unto God now, (upon supposition of his determining the particular day) as it is necessary to hold and keep up the worship prescribed by God; neither without sin can another day be put in the room of it, more than other worship can be substituted in the place of divinely prescribed worship; for the time is set and fixt by the Fourth Command (pointing at a solemne and chief time) as the worship it self is by the second.
For clearing of this, consider, 1. That we mean not here moral-natural, as if without any positive Law such a thing had been binding; no, but moral-positive, that is laid on by a Command ⟨p. 189⟩which is standing unrepealed, and so bindeth by virtue of, the authority of the Law-giver, as several other commands and precepts do; as namely, those concerning Sacraments, belonging to the second Command, and those concerning one Wife, and forbidden desires of Marriage belonging to the Seventh; which being so often broken by many Saints, and dispensed with in some cases, cannot be thought to be morally-natural since the Lord dispenseth not so in these, nor can it be thought in reason, that his Servants would have been ignorant of such a natural thing: It is then moral-positive that we mean, to wit, that which is binding by a positive Law.
For clearing of this, consider, 1. That we mean not here moral-natural, as if without any positive Law such a thing had been binding; no, but moral-positive, that is laid on by a Command ⟨p. 189⟩which is standing unrepealed, and so bindeth by vertue of, the authority of the Law-giver, as several other commands and precepts do; as namely, those concerning Sacraments, belonging to the second Command, and those concerning one Wife, and forbidden desires of Marriage belonging to the Seventh; which being so often broken by many Saints, and dispensed with in some cases, cannot be thought to be morally-natural since the Lord dispenseth not so in these, nor can it be thought in reason, that his Servants would have been ignorant of such a natural thing: It is then moral-positive that we mean, to wit, that which is binding by a positive Law.
2. Consider in this question, that there is a great difference betwixt these two, to say the Seventh-day-Sabbath which the Jews kept, is moral, and to say the Fourth Command is moral; the one may be, and is abolished, because another is brought in its room: The other, to wit, the Command may stand, and doth stand, because it tieth morally to a Seventh day, but suc • a Seventh day as the Lord should successively discover to be chosen by him; and though the Seventh be changed, yet one of seven is still reserved.
2. Consider in this question, that there is a great difference betwixt these two, to say the Seventh-day-Sabbath which the Jews kept, is moral, and to say the Fourth Command is moral; the one may be, and is abolished, because another is brought in its roome: The other, to wit, the Command may stand, and doth stand, because it tyeth morally to a Seventh day, but suc • a Seventh day as the Lord should successively discover to be chosen by him; and though the Seventh be changed, yet one of seven is still reserved.
3. There is need to distinguish betwixt the moral substance of a Command, and some ceremonial appendices belonging to it: So the Fourth Command might then possibly have had something ceremonial in that Seventh day, or in the manner used of sanctifying that Seventh day which now is gone as double Sacrifices, &c. or in its reasons whereby it is pressed; (as there is something peculiar to that People in the Preface, to all the Commands) as there was in the Sacraments of the old Law belonging to the second Command; yet both a Sabbath day and Sacraments may be, and are very necessary and moral in the Church; it is not then every thing hinging on this Command, as proper to that administration, and so but accidental to the sanctifying of a Sabbath, that we plead for; but this is it we plead for, that the Command is, as to its main scope, matter, and substance, moral-positive, and that it standeth as still binding and obliging unto us, and cannot without sin be neglected or omitted; it might be enough here to say, that if this Command were never repealed in the substance of it, nor did ever expire by any other thing succeeding in its place, then it must ⟨p. 191⟩needs be still binding; for certainly, it was once, as obligatory-proclaimed by the Law-giver himself, and was never since in its substance repealed, nor is it expired or found hurtful in its nature, but is as necessary now as then; it is true, the Seventh day Sabbath is repealed by instituting and substituting the First day Sabbath, or Lord's day, in its place; but that doth rather qualify the Command than repeal it; for 1. It saith that a day is moral and necessary. 2 It saith a day of seven is moral and necessary, which is all we say; and why necessary? as agreeable to this Command no doubt; whence we may Argue, if the substance of this Command be kept even when the particular day is changed, then is the Command moral (which this very change confirmeth) but the former is true, as is clear in experience; therefore it followeth that the Law stands unrepealed; for it's palpable that the day, as to its number or frequency, and duration, with the manner of sanctifying of it, belongs to the substance of the Commandment, but what day as to its order, first, second, or seventh doth not, because the first cometh in immediately upon Religion, God's Honour, and the good of Souls, which the other doth not:
3. There is need to distinguish betwixt the moral substance of a Command, and some ceremonial appendices belonging to it: So the Fourth Command might then possibly have had something ceremonial in that Seventh day, or in the manner used of sanctifying that Seventh day which now is gone as double Sacrifices, &c. or in its reasons whereby it is pressed; (as there is somthing peculiar to that People in the Preface, to all the Commands) as there was in the Sacraments of the old Law belonging to the second Command; yet both a Sabbath day and Sacraments may be, and are very necessary and moral in the Church; it is not then every thing hinging on this Command, as proper to that administration, and so but accidental to the sanctifying of a Sabbath, that we plead for; but this is it we plead for, that the Command is, as to its main scope, matter, and substance, moral-positive, and that it standeth as still binding and obliging unto us, and cannot without sin be neglected or omitted; it might be enough here to say, that if this Command were never repealed in the substance of it, nor did ever exspire by any other thing succeeding in its place, then it must
This Argument will stand good against all who acknowledge this Law to have been once given by God till they can evidence a repeal.
To speak somewhat more particularly to this, the way we shall make out the morality of it, is by considering, 1. How the Scripture speaketh of it in general. 2. How it speaketh of the Decalogue. 3. How it speaketh of this Command in particular. 4. By adducing some Scriptural Arguments for it: As for the 1. To wit, the Scriptures speaking of it in general, we say, If the Scripture speak as frequently in clearing the Fourth Command, or the Sabbath (which is the morality of it) and press it as seriously, and that in reference to all times of the Church, as it doth any other moral duty; then for substance this Command is moral and perpetually binding, (for that seemeth to be the Character whereby most safely to conclude concerning a Command, to consider how the Scripture speaketh of it,) but the Scripture doth as often mention, and is as much, and as serious in pressing of that Command, and that in reference to all states of the Church as of any other, Ergo, &c. We shall make out this, by showing 1. its frequency in mentioning ⟨p. 190⟩of it. 2. Its seriousness in pressing it. 3. Its asserting of it as belonging to all times and states of the Church.
To speak somewhat more particularly to this, the way we shall make out the morality of it, is by considering, 1. How the Scripture speaketh of it in general. 2. How it speaketh of the Decalogue. 3. How it speaketh of this Command in particular. 4. By adducing some Scriptural Arguments for it: As for the 1. To wit, the Scriptures speaking of it in general, we say, If the Scripture speak as frequently in clearing the Fourth Command, or the Sabbath (which is the morality of it) and press it as seriously, and that in reference to all times of the Church, as it doth any other moral duty; then for substance this Command is moral and perpetually binding, (for that seemeth to be the Character whereby most safely to conclude concerning a Command, to consider how the Scripture speaketh of it,) but the Scripture doth as often mention, and is as much, and as serious in pressing of that Command, and that in reference to all states of the Church as of any other, Ergo, &c. We shall make out this, by shewing 1. its frequency in mentioning ⟨p. 190⟩of it. 2. Its seriousness in pressing it. 3. Its asserting of it as belonging to all times and states of the Church.
1. Look through all the Scriptures, and ye will find the sanctifying of a Sabbath mentioned; as first, Gen. 2. beginneth • with the very first seventh after the Creation; then it is spoken of Exod. 16. before the Law was given; then Ezod. 20. it is contained expressly in the Law, and that by a particular and special Command in the first Table thereof, and is often after repeated, Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones; which preference can be for no other reason, but because of its perpetuity; yea, it is made a rule or pattern, by which the extraordinary Sabbaths, or Feasts in their sanctification are to be regulate; again it is repeated, Deut. 5. with the rest of the Commands, and in the Historical part of Scripture, as Nehemiah 9.13. it is also mentioned in the Psalms, the 92. Psal. being peculiarly entitled a Psalm or Song for the Sabbath day: The Prophets again do not forget it, see Isa. 56.58. Jer. 17. and Ezek 20.22. In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists, Math. 24.20. Luk. 23.56. Act. 13.14, 15, 21. & 20.7. in the Epistles, as 1 Cor. 16. and in the Revel. chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty.
2. Consider how weightily seriously and pressingly the Scripture speaketh of it; first it is spoken of, Gen. 2. as backed with a reason, 2. Through the Law the sanctification of it in particular is described. 3. It is spoken of as a mercy and singular privilege that God gave to his people, Exod. 16.29. Neh. 9.14. & Ezek. 20.12.4. Many promises containing many blessings are made to the conscientious and right keepers of it, Isa. 56.58.5. The breach of it is severely threatened and plagued, Numb. 15. Neh. 13. Jer. 17. & Ezek. 20.6. Many examples of the Godly; their care in keeping it are set down, see Nehem. 13. Luk. 23.56. Act. 20.7. & Revel. 1.10. 7 The duties of it are particularly set down, as Hearing, Praying, Reading, delighting in God, works of mercy, &c. 8. It is in the Old Testament, claimed by God as his own day, not ours. My Holy day, Isa. 58.13. and Nehem. 9.14. it is acknowledged ⟨p. 192⟩knowledged by the People to be His whole; they say Thine holy Sabbath, which property is asserted of that Holy day, as being Gods; besides other days,
3. Look to it in all times and states of the Church, and ye will find it remarkably Characterized with a special Observation, As 1. In innocency it's instituted & set apart from others, and blessed: and Heb. 4. It is called the rest from the beginning of the World. 2. Before the Law was given, the Sanctification of it was intimated as necess •ry. 3. In the giving of the Law it is remembered, and a Command given to us for remembering it. 4. After the Law, it is urged by the Prophets Isaiah and Jeremiah, and kept by the Godly, Psal. 92. 5. In the time, or after the time of the Captivity the breach of it is reproved, Ezek. 20. And its Observation restored by Godly Nehemiah.
3. Look to it in all times and states of the Church, and ye will find it remarkably Characterized with a special Observation, As 1. In innocency it's instituted & set apart from others, and blessed: and Heb. 4. It is called the rest from the beginning of the World. 2. Before the Law was given, the Sanctification of it was intimated as necess •ry. 3. In the giving of the Law it is remembred, and a Command given to us for remembring it. 4. After the Law, it is urged by the Prophets Isaiah and Jeremiah, and kept by the Godly, Psal. 92. 5. In the time, or after the time of the Captivity the breach of it is reproved, Ezek. 20. And its Observation restored by Godly Nehemiah.
1. Look through all the Scriptures, and ye will find the sanctifying of a Sabbath mentioned; as first, Gen. 2. beginneth • with the very first seventh after the Creation; then it is spoken of Exod. 16. before the Law was given; then Ezod. 20. it is contained expresly in the Law, and that by a particular and special Command in the first Table thereof, and is often after repeated, Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones; which preference can be for no other reason, but because of its perpetuity; yea, it is made a rule or pattern, by which the extraordinary Sabbaths, or Feasts in their sanctification are to be regulate; again it is repeated, Deut. 5. with the rest of the Commands, and in the Historical part of Scripture, as Nehemiah 9.13. it is also mentioned in the Psalms, the 92. Psal. being peculiarly intituled a Psalm or Song for the Sabbath day: The Prophets again do not forget it, see Isa. 56.58. Jer. 17. and Ezek 20.22. In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists, Math. 24.20. Luk. 23.56. Act. 13.14, 15, 21. & 20.7. in the Epistles, as 1 Cor. 16. and in the Revel. chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty.
2. Consider how weightily seriously and pressingly the Scripture speaketh of it; first it is spoken of, Gen. 2. as backed with a reason, 2. Through the Law the sanctification of it in particular is described. 3. It is spoken of as a mercy and singular priviledge that God gave to his people, Exod. 16.29. Neh. 9.14. & Ezek. 20.12.4. Many promises containing many blessings are made to the conscientious and right keepers of it, Isa. 56.58.5. The breach of it is severely threatned and plagued, Numb. 15. Neh. 13. Jer. 17. & Ezek. 20.6. Many examples of the Godly; their care in keeping it are set down, see Nehem. 13. Luk. 23.56. Act. 20.7. & Revel. 1.10. 7 The duties of it are particularly set down, as Hearing, Praying, Reading, delighting in God, works of mercy, &c. 8. It is in the Old Testament, claimed by God as his own day, not ours. My Holy day, Isa. 58.13. and Nehem. 9.14. it is acknowledged ⟨p. 192⟩knowledged by the People to be His whole; they say Thine holy Sabbath, which property is asserted of that Holy day, as being Gods; besides other dayes, Rev. 1.10. And this is asserted also in this same Command, where it is called, the Sabbath of the Lord, in opposition to, or contradistinction from the other six dayes: all which seemeth to speak out something more than Temporary in this Duty of setting a Seventh day apart for God (for we speak not yet of the particular day).