A37049:798
A37049:798
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.
1. Obj. This Law is not mentioned, as being renewed or confirmed, in the New-Testament.
Answ. 1. It's Authority dependeth not on the mentioning of it so in the New-Testament; the Law is God's Word, and hath its Authority as well as the New-Testament.
2. What if some other clearly mo •al and binding Law had been omitted, or not mentioned in the New-Testament, as there seemeth to be no palpable and expre •s Command again •t Images, though there be against will worship; sure, it is enough that it is not repealed in it, so it is here, as is said.
3. Sundry other positive Laws are binding, which are not mentioned in the New-Testament, such as these, For a man not to Marry his Sister or his Aunt, &c.
4. It will be •ound on the matter to be confirmed, when we shall see what warrant there is for the Lord's day, which is one of seven, and yet is clearly holden forth in the New-Testament: But this Command, as also that relating to Idolatry, are so little mentioned, because the I •w •, after the Captivity, were not so much in the defect of obedience to these Commands, but were rather disposed to a superstitious excess, which maketh Christ often rectify that abuse of the fourth Command, but never to annul it. The third Command also anent Swearing might be said to be abrogated, because it is not so positively asserted in the New Testament.
4. It will be •ound on the matter to be confirmed, when we shall see what warrant there is for the Lord's day, which is one of seven, and yet is clearly holden forth in the New-Testament: But this Command, as also that relating to Idolatry, are so little mentioned, because the I •w •, after the Captivity, were not so much in the defect of obedience to these Commands, but were rather disposed to a superstitious excess, which maketh Christ often rectifie that abuse of the fourth Command, but never to annul it. The third Command also anent Swearing might be said to be abrogated, because it is not so positively asserted in the New Testament.
2. Obj The Apostle, Rom. 14.5, 6. Gal. 4.10. & Col. 2.16. seemeth to cast away difference of times, especially of Sabbath-days; which could not be, if this Command were moral.
Answ. The Apostle cannot be understood simply to cast away the observation of all days as a bondage, & so to make all times alike: For 1. That would contradict his own practise, and the practise of the other Apostles: for it is clear that they differenced the first day of the week from other days, and one day. […] special is called The Lord's-day, which other days of the week are not. 2. If all times be a-like simply, and all making difference be there reproved, then could there be no time set apart to be observed by men, to the marring of that indifferency: ⟨p. 206⟩and if so, then hath the Christian Church been still in a palpable gross sin; for if the keeping of a day by virtue of God's Command, marr that indifferency, much more will the keeping of a day by mans command, and so there could never be a Sabbath. 3. We must therefore understand these places not as casting all days and times simply, but ceremonial and Jewish days, or days invented by men, because the scope of the places runneth that way, viz. against the bringing in of ceremonial worship as necessary, which while some weak ones, not yet sufficiently informed, did still practise, as Rom. 14. the Apostle would not have them hastily condemned in Days, more than Meats; yet is there still a difference betwixt Bread and Wine in the Sacrament of the Supper and other meats, which this discourse of the Apostle taketh not away; so is it in days. And in these Epistles to the Galatians and Colossians, he speaketh of days, and not (as would seem of the weekly Sabbath, which is ordinarily called a day) as taking in all the extraordinary Feasts of the Jews, which is the more probable, because the c •remonial Law was pressed on them as still necessary, by false Teachers: or he speaketh of mere Jewish days, and so of the Seventh day which they kept; for it's of such observation of days as was sinful, and brake them off from Grace and the Gospel, as other ceremonies did; that he speaketh of: but that cannot be said of all days, or of keeping one day of seven: Therefore this cannot be meant there.
Answ. The Apostle cannot be understood simply to cast away the observation of all days as a bondage, & so to make all times alike: For 1. That would contradict his own practise, and the practise of the other Apostles: for it is clear that they differenced the first day of the week from other days, and one day. 〈…〉 special is called The Lord's-day, which other days of the week are not. 2. If all times be a-like simply, and all making difference be there reproved, then could there be no time set apart to be observed by men, to the marring of that indifferency:
3. Obj. The fourth Command precisely commandeth the Seventh day from the Creation to be kept; but that is not moral; therefore, neither is the Command so.
Answ. This Objection goeth upon that mistake, as if the very Seventh day were still commanded in it, as the main sub stance of it, which our next discourse on the true scope and meaning of the Command will clear; so that if a Seventh day, and not that Seventh day be commanded as the main substance of that Command, that Objection falleth. 2. There is a difference to be put betwixt the mandatory part of the Command, and what is further added for pressing the observation of it, or for ex • plaining its meaning: The precept strictly is, Rememb •r the Sabbath day to keep it holy: It saith, Remember the Sabbath, or the Holy rest, what-ever day it shall be on; and so it is said in ⟨p. 207⟩the close, that, He Rested the Seventh Day, but that, He Blessed the Sabbath: Drawing it still from the Seventh precisely, to the Sabbath: Even as in the Second Command: This is, 1. commanded in special, that no Image be made, then. 2. This in general, that all Gods Commandment concerning His Worship, even such as were Ceremonial, for the time, should be observed with, what-ever others should be given: So here this Fourth commandeth expressly▪ One of the Seven; because the Recurrency of that time is bounded: and generally, what-ever Seventh the Lord shall be pleased to pitch on.
Answ. This Objection goeth upon that mistake, as if the very Seventh day were still commanded in it, as the main sub •tance of it, which our next discourse on the true scope and meaning of the Command will clear; so that if a Seventh day, and not that Seventh day be commanded as the main substance of that Command, that Objection falleth. 2. There is a difference to be put betwixt the mandatory part of the Command, and what is further added for pressing the observation of it, or for ex • plaining its meaning: The precept strictly is, Rememb •r the Sabbath day to keep it holy: It saith, Remember the Sabbath, or the Holy rest, what-ever day it shall be on; and so it is said in ⟨p. 207⟩the close, that, He Rested the Seventh Day, but that, He Blessed the Sabbath: Drawing it still from the Seventh precisely, to the Sabbath: Even as in the Second Command: This is, 1. commanded in special, that no Image be made, then. 2. This in eneral, that all Gods Commandement concerning His Worship, even such as were Ceremonial, for the time, should be observed with, what-ever others should be given: So here this Fourth commandeth expresly One of the Seven; because the Recurrency of that time is bounded: and generally, what-ever Seventh the Lord shall be pleased to pitch on.
We have said the more on this, because it doth not only clear the true Scope of the Command, but showeth the necessity of the Observation of that time, which the Lord hath sanctified for himself. 3. We should put a difference also betwixt Ceremonial and Mutable: All the Judicial Laws are Mutable; and the Decalogue it self, in respect of it's Curse; and, as it was a Covenant giving Life, is Actually changed and abolished: Yet is not for that to be reputed Ceremonial, and not Obligatory: (Though all Ceremonials be Mutable, yet all Mutables are not Ceremonial.) Besides, this change is not in the matter. Why may not therefore, the Seventh Day in Order, (which was observed from the Creation, to the Resurrection of Christ,) be changed to the First Day of the Week, which is a Seventh Day in Number still, without abolishing the Morality of the Fourth Command?
We have said the more on this, because it doth not only clear the true Scope of the Command, but sheweth the necessity of the Observation of that time, which the Lord hath •anctified for himself. 3. We should put a difference also betwixt Ceremonial and Mutable: All the Judicial Laws are Mutable; and the Decalogue it self, in respect of it's Curse; and, as it was a Covenant giving Life, is Actually changed and abolished: Yet is not for that to be reputed Ceremonial, and not Obligatory: (Though all Ceremonials be Mutable, yet all Mutables are not Ceremonial.) Besides, this change is not in the matter. Why may not therefore, the Seventh Day in Order, (which was observed from the Creation, to the Resurrection of Christ,) be chainged to the First Day of the Week, which is a Seventh Day in Number still, without abolishing the Morality of the Fourth Command?
Amongst other things in this Command, there is more express mention, of the whole Families joining in this Duty, than is in other Commands: Therefore it being a concerning-Duty to us; and a special thing included in the Command; we shall speak to that Point concerning Family Worship, (before we speak of the Second General proposed about the Particular Mor •lity of this Command, and the meaning of the Words of it,) that ye may see, that it is no invention of Men; when ye are called to it, and when it is pressed upon you.
Amongst other things in this Command, there is more express mention, of the whole Families joyning in this Duty, than is in other Commands: Therefore it being a concerning-Duty to us; and a special thing included in the Command; we shall speak to that Point concerning Family Worship, (before we speak of the Second General proposed about the Particular Mor •lity of this Command, and the meaning of the Words of it,) that ye may see, that it is no invention of Men; when ye are called to it, and when it is pressed upon you.
We shall here, 1. show you, that, This Command holdeth forth a Family, or Domestic • Worship. 2. We shall confirm it more largely from other Scriptures, and Grounds of Reason. 3. We shall show, wherein it consisteth in particular, ⟨p. 208⟩and on whom it mainly lieth to be discharged. 4. We shall show the Advantages, of Conscientious discharging of it, and the Prejudices of neglecting it, with the Aggravations of that Sin.
We shall here, 1. shew you, that, This Command holdeth forth a Family, or Domestic • Worship. 2. We shall confirm it more largely from other Scriptures, and Grounds of Reason. 3. We shall shew, wherein it consisteth in particular, ⟨p. 208⟩and on whom it mainly lyeth to be discharged. 4. We shall shew the Advantages, of Conscientious discharging of it, and the Prejudices of neglecting it, with the Aggravations of that Sin.
That there is such a thing as Family-Worship, included in this Command, will be clear, by considering, 1. What Worship to •od in general is. 2. What Family-Worship is. 3. What this Command requireth:
1. By Worship, is understood some Tribute payed, by the Reason able Creature to God, as the Great and Sovereign Lord Creator; wh •ther it be immediately and directly payed, and performed to Him, as Prayer, and Praise; or for Him and at His Command, and for His Honour, as Preaching, Hearing, and receiving of Sacraments; which are Worship, when Rightly gone about. In a word, we call that Worship, more •tr •ctly and properly, which is a Duty of the First Table; and cometh in as commanded in it, for the Honour of God, and not for our own, or others External Profit; which, though commanded in the Second Table, cannot be so properly called Worship, much-less Immediate-Worship. Thus, Teaching others the Duties of Piety, may be Worship, when Teaching the Duties of any other ordinary calling, is not.
1. By VVorship, is understood some Tribute payed, by the Reason •ble Creature to God, as the Great and Soveraign Lord Creator; wh •ther it be immediately and directly payed, and performed to Him, as Prayer, and Praise; or for Him and at His Command, and for His Honour, as Preaching, Hearing, and receiving of Sacraments; which are VVorship, when Rightly gone about. In a word, we call that VVorship, more •tr •ctly and properly, which is a Duty of the First Table; and cometh in as commanded in it, for the Honour of God, and not for our own, or others External Profit; which, though commanded in the Second Table, cannot be so properly called VVorship, much-less Immediate-Worship. Thus, Teaching others the Duties of Piety, may be Worship, when Teaching the Duties of any other ordinary calling, is not.
2. We call that Family-Worship, which is to be performed, by such and such Relations; or by all the Constituent Members of the Family jointly: And so it differeth, 1. From Secret or Solitary Worship, which one performeth alone to, and before God. 2. From Public Worship, which one performeth by Joining in a Congregation of many Families together. 3. From that Worship performed occasionally, in Mutual Fellowship amongst Believers or Professors, of divers Families: For 1. That may not be Ordinary as this, nor so frequent. 2. That is free to this or that Believer, as they shall choose; or as occasions do cast them to be together. This is not at Choice, but is necessary, as to the same persons. 3. This is performed, by Virtue of Domestic Relations, and not of Christian only. 4. This may have, and should have an Authority Domestic, in it's Regulation; For a Master of a Family, may Authoritatively command the Members of the Family, to Pray, keep the Sabbath, &c. and may suitably Correct for the Neglect ⟨p. 209⟩of those Duties; whereas that other is by Christian Communion, and Admonition only.
2. We call that Family-VVorship, which is to be performed, by such and such Relations; or by all the Constituent Members of the Family joyntly: And so it differeth, 1. From Secret or Solitary VVorship, which one performeth alone to, and before God. 2. From Publick Worship, which one performeth by Joyning in a Congregation of many Families together. 3. From that Worship performed occasionally, in Mutual Fellowship amongst Believers or Professours, of divers Families: For 1. That may not be Ordinary as this, nor so frequent. 2. That is free to this or that Believer, as they shall choose; or as occasions do cast them to be together. This is not at Choice, but is necessary, as to the same persons. 3. This is performed, by Vertue of Domestick Relations, and not of Christian only. 4. This may have, and should have an Authority Domestick, in it's Regulation; For a Master of a Family, may Authoritatively command the Members of the Family, to Pray, keep the Sabbath, &c. and may suitably Correct for the Neglect ⟨p. 209⟩of those Duties; whereas that other is by Christian Communion, and Admonition only.
Ye will see this Family-Worship clear: 1. By considering the Jews Eating of the Passover: Where there was, 1. Secret Worship, no question a-part. 2. There was Public-Worship; a Holy Convocation the First Day, and the Last: But 3. There was peculiarly a Family-Worship; or, if the Family was little, two joined together, for Eating the Passover, within the House, wherein all the Members of that Family; or of those two little Families that were Circumcised were necessarily to be present, and to be joiners: this is Family-worship.
Ye will see this Family-Worship clear: 1. By considering the Jews Eating of the Passover: Where there was, 1. Secret Worship, no question a-part. 2. There was Publick-Worship; a Holy Convocation the First Day, and the Last: But 3. There was peculiarly a Family-Worship; or, if the Family was little, two joyned together, for Eating the Passover, within the House, wherein all the Members of that Family; or of those two little Families that were Circumcised were necessarily to be present, and to be joyners: this is Family-worship.