Sermons, on the following subjects

(1.) If it should be allowed that there is no morality belonging to the command, and that the duty required, is founded merely on arbitrary institution, it cannot therefore be certainly concluded, that the ⟨p. 233⟩command is not perpetual. We know that there may be commands in force under the gospel, and to the end of the world, which are not moral: such are the institutions of the two sacraments. And why may there not be positive commands in force, in all ages of the church? If positive, arbitrary institutions are in force in gospel times, what is there which concludes, that no positive precept, given before the times of the gospel, can yet continue in force? But,

(2.) As we have observed already, the thing in general, that there should be certain fixed parts of time, set apart to be devoted to religious exercises, is founded in the fitness of the thing, arising from the nature of things, and the nature and universal state of mankind. Therefore, there is as much reason that there should be a command of perpetual and universal obligation about this, as about any other duty whatsoever. For if the thing in general, that there be a time fixed, be founded in the nature of things, there is consequent upon it a necessity, that the time be limited by a command. For there must be a proportion of time fixed, or else the general moral duty cannot be observed.

(3.) THE particular determination of the proportion of time in the fourth commandment, is also founded in the nature of things, only our understandings are not sufficient absolutely to determine i• of themselves. We have observed already, that without doubt one proportion of time is in itself fitter than another, and a certain continuance of time fitter than any other, considering the universal state and nature of mankind; which GOD may see, though our understandings are not perfect enough absolutely to determine it. So that the difference between this command and others, doth not lie in this, that other