A Complete Body of Divinity

SERMON CLXVII.

UNDER the former Command we considered the due performance of God's Worship, with respect to our behavior towards God in it. It follows that we n • w confider it with respect to the time, which is Appointed & Sanctified by God, for the more solemn performance of Worship; and the way or manner of improving this time to the end of it. Which time we call a Sabbath, and now under the Gospel Dispensation, the Lord's Day; about which there have beer, and still are many hot Disputes among Christians, in several respects; upon which I shall not Discourse Polemically, but endeavor to propose the Scripture Doctrine concerning each of them, which may be distinctly considered under the following Question.

QUESTION LVIII.

WHAT is required in the Fourth Commandment?

ANSWER.

THE Fourth Commandment requires the keeping holy to God, such set times as he hath appointed in his Word; expressly one whole Day in Seven, to be 〈◊〉 holy Sabbath to Himself.

THE great design of this Precept, in 〈◊〉 instruct and direct us about holy Time, and the right improvement of it in the Worship of God. And our Anser supposeth that there is such time, as is to be accounted Holy, and that it is so, by virtue of God's Appointment in his Word: and also what prop •• tion of time is so allotted, and 〈◊〉 w • at end.

FOR the more full laying forth the Truths contained in this Aphorism, we may 〈◊〉

• 1. What Sabbath is intended in this Command?
• 2. How the Command appears to be a 〈◊〉 •• cept?
• 3. What Time is allotted to be 〈◊〉 a • an holy Sabbath?

I. WHAT Sabbath is intended in this 〈◊〉

Ans. BY a Sabbath in general we are to understand, a Time which is set apart from what time, for a Day of Rest unto God, by Divine App •• ntment. The word Sabbath, whatsoevers other purposes it is sometimes used for, d • th for the most part intend a time of Co ••• ion from ordinary Employments, and dev •••• 〈◊〉 the Duties of Worship. It signifies a Rest o • C •••• tion. Not that on it Men are wholly 〈◊〉 cease from all Employment, for there 〈◊〉 Sacred Services appointed for the People of God to attend on such Occasions; as will afterwards be considered; but because Men were on it to cease from servile Work, of •• cular Businesses, and devote themselves to such as were Sacred. Now there were s ••• ral times so separated by God in the 〈◊〉 Paedagogy, all of which are for that reason called Sabbaths, because God had for bidden Worldly Business to be done upon them, and required his People to spend them, in those that were Religious. Such were the several 〈◊〉 enumetated in the Books of Meses, 〈◊〉 the great day of Expiation; because God 〈◊〉 put a stamp of Holiness upon them, by a positive Precept, which he had given about them: hence called Sabbaths, inthe plural. For the Sabbath nextly treated of in this 〈◊〉 , is the weekly Sabbath, or that which is to be celebrated one Day in Seven, and is therefore called the Seventh Day, because from the first Appointment of it, it was 〈◊〉 to the last of the Seven, in the Heb ••• dal Revolution. Now to the Constitution of such a Sabbath, it is requisite,

THAT it have an Holiness stamped upon it. 〈◊〉 musbe esteemed, and improved as holy Time. Whether this Holiness be natural or 〈◊〉 , is disputed; but that any distinct 〈◊〉 of time, should in its won nature be holy, above any other, antecedently to an in •• ion for it, is hard to conceive: but that it may have a relative adherent inseparable who is Lord of time, is beyond any just ex ••• ; for what else is relative Holiness but the separation of a thing from Common, and storing of it to Sacred use: in which re ••• , the Tabernacle, and all the Utensils of 〈◊〉 said to be Holy: and this any portion of time is capable of, when it is Authora •• exempted from the rest of time, for 〈◊〉 Holy Performances which are to be done 〈◊〉 .

2. THAT this Holiness be put upon it by Dividen Authority. This or that time, if Holy, must be so either in itself of its own Nature, 〈◊〉 by Institution; and if thus, it belongs to ••• uted Worship, and so refers to the Seced Command; under which we observed, 〈◊〉 either Angels nor Men, can by their his Authority, make any Institution of Wor ••• And for this Reason, God calls them His •• aths, Lev. 19.30.26.1. As for Days of 〈◊〉 and Thanksgiving we must observe, that such as were set and stated among God's 〈◊〉 People, they had an express Command for them, from God himself, and so the participated inthe Nature of a Sabbath; 〈◊〉 for others that are Occasional, though they belong to the Duties of Worship, as to the Service itself, which also necessarily re •••• that there be a suitable time taken up to them; yet the time itself is not Holy, but other time, and it is kept, not for the sake of the time, but of the Duty, which cannot •••• ife be performed; and it is of the same 〈◊〉 with the time we spend in our Family 〈◊〉 Clofer Worship, or in Lectures; which will be attended by some. While others are 〈◊〉 , in common Business; which ought not to be, if the time itself were Holy. And 〈◊〉 know that Jereboam Sinned, not only in ••• ing up the Calves, to be a false Medium, 〈◊〉 in appointing a Day for his Worship, 〈◊〉 own devising, I King. 12. 33. So that 〈◊〉 have a Sabbath which is stated, we must find an Ordinance of God for it, and that it is a durable Ordinanc •••• hath the Seal of God's Authority upon •• else we do nothing. And we have a great 〈◊〉 of reason to do it at this time, because it is so much despised and neglected; and it is evident, that all Goodliness goes woefully to decay there withal, And it is an Observation, that hath formerly been made, and experience proves it every day, that the Power of Religion will always fare among a People, as the Sabbath doth. Let us then proceed to inquire.

II. HOW this Command appears to be a Moral Precept?

Ans. SOME there are that altogether 〈◊〉 this Command to be Moral and make it part of the Ceremonial Law, and others are at el •• where and bom to six the Morality of it. There is need therefore, that something be here offered to clear this meatter; for it we look at this Command to be merely Ceremenial and not Moral, it is then abolished with the Law of Ordinances, and there is no such Duty lying upon Men in Gospel times, as the keeping of a Sabbath, and then farewell Religion, There are Three Enquires that may be made here,

• (1.) What it is for a Command to be Moral?
• (2.) How it appears that this Fourtly Command is so?
• (3.) Wherein the Morality of it consists?

(1.) WHAT it is for a Command to be Moral?

Ans. THIS word Moral, is an equivocal word, and is made use of by Men in varicus senses. Something whereof was formerly considered, when we treated of the Moral Law in general. I shall here only add to observe, that there is a • wofold distinstion usually given of the Laws of God: the former is of those that are Natural, and such as are Positive; the first of which are frequently called Moral, and the other instituted: But the word Moral, is not always understood in this restrained sense, nor are we so to take it here. For there are some Positive Laws, which may in a sound sense, be called Moral, and are by some Divines said to be Moral Positive, and how they are so, will be anon considered, The latter is the usual Distribution of the Divine Laws, into Moral, Ceremonial, and Judicial. to which three Heads, all the Statutes in Mosas 's Paedagory are reduced; and the difference between these, is warily to be observed; and whatsoever doth nor belong to one of the two latter, must needs be referred. to the first. Here therefore we may take up these general Rules.

1. THAT which the Light of Nature dictates to be a Duty incumbent on men, is Moral. This is agreed on all Hands: God put into Man a Natural Conscience, and it belongs to his Practical Understanding. Now on this Conscience God at first Imprinted the Law Moral, which was the Rule according to which Man was to be treated in the special Government of God: and though Sin hath much defaced that Inscription; yet there are the remains of it adiding, which tell men, this ought to be done, that to be avoided, and his Conscience accordingly, either accuseth of excuseth him, Rom. 2.14, 〈◊〉 For when the Gennles which have not the 〈◊〉 do by nature the things centained in the law, those having not the law, are a law unto themselves: Which show the work of the law written in their bearts, their conscience also bearing witness, and their thoughts the mean when accusing, or olso excusing one another. Now whatsoever is thus attested unto by Conscience, is a Moral Duty; for Mars reason, as he cannot but approve of such things to his Judgment, saith that this atiseth from the Nature of the things itself, whereas Coremonial and Judicial Laws are in themselves Arbittary and though God hath a reason why he enjoins them, yet it doth not arise from the Nature of the things themselves, nor would they ever have been known to be Duties, nor indeed would have at all been Duties, if God had nor so prescribed them by his Sovereign Authority; and in this regard they are entirely Positive.

2. THAT which is a Rule in its own Nature suited to mankind, as they are bound for God's Glory as their insiend, is to be accounted Moral. For this was the proper design of the Moral Law. And it was perfect and every way complete on this account, as we are assured by that Encomiun given it, Isal. 19.7, &c. For God having made Man to glorily him, as a Cause by Counsel, gave him this Law for his Direction; hence that Psal. 119. 105. Thy word is a lamp unto my feet, and a light unto my path. The other Laws indeed, were given in Wisdom, to help God's People in their Glorifying of him, and he accommodated them for this design, but they did not suit to Man as Man, but in some Circumstances, and particularly as considered in his lapsed Estate: and the whole Use & Essicacy of them depended on the Will of God who gave them, and were to put man in mind of his Sin and Misery; the Apostle therefore hath those remarks on the Ceremonies of that Law, Heb. 9.9 10.4. Which was a sigure for the time then present, in which were offered bath gifts and sacrifices, that could not make him that did the service, perfect, as pertaining to the Conscience. For it is not possible that the blood of buils and of geats shouls take away sins.

3. THAT which is a Rule equilly encumbent on all Mankind, since the Apostasy, is Moral. And this follows from the former. And I say since the Apostasy; for possibly, if Man ha stood, the Tree of Life and of Knowledge, would have continue Sacramental, though that is uncertain, which yet were Ceremonial, as well as Arbitrary. For that Law which was given to Mankind in Adam to be a rule of Life, was the moral Law. And it is as truly a Sin in the Heathen to violate any of these Rules, as for the People of God. And therefore the wrath of God is out against those as well as these for all such Transgressions, Rom. 1.18. For the wrath of God is revealed from heaven against all ungoliness, and unrightecusness of men, who hold the trial in unrighteousness. We therefore are told ••• cerning such Sins, in Lev. 18.27, 28. To all these abminations have the men of the 〈◊〉 done, which were before you, and the land is •• bled. That the land spew not you out also 〈◊〉 defide it, as it sputed out the nations that 〈◊〉 before you. Whereas the Ceremonial and •• dicial Laws of Isael, did not blind the other Nations; it was no Sin for a Canabith to eat Swines fl • sh, &c.

4. THAT Rule which is perpetual and Inchangable, is accounted Moral. That which was a Rule to man before the fall, and after it, in the times before Christ's coming into the World and after it, till time hall 〈◊〉 is such; because it belongs to that rule of Relative Justice, which God had fixed from the first, when he plighted a Covenant with Man in his state of Integrity: That Law of which Christ hath said, Mat. 5.18. Till ••• ven and earth pass, one jot or one tittle shall no wife pass from the law, till all be full ••• The other Laws were temporaty and misesble, and though' they continued during such 〈◊〉 Aers, yet they were not unchangeable, and therefore the word forever, which is ••• times annexed to them, intends properly an Age, and in respect of them, such a 〈◊〉 Hence the Apostle in the Epistle to the •• brews, by many Arguments proves the ••• quation and Abolition of the Mosaical ••• gogy, particularly, Chap. 7.12, 18, 19.8, 〈◊〉 And though the Sacraments of the New ••• meant are to abide through the Aera of the Gospel Disoebsation, which will continue to the end, yet they were not from the •• ning, but were introduced upon the being in of the Gospel Kingdom.

5. THAT Command whose Reason is ••• gable, is to be counted Moral. That all 〈◊〉 Precepts are unchangeable, we before 〈◊〉 but that we may judge of them to 〈◊〉 we must inquire into the reason of the 〈◊〉 itself. It is true, the reason of our Object to all Commands, as well Moral as 〈◊〉 , it unalterable, viz. the Supreme right that God hath to Command us; but the reason of the Command itself is another thing: For Moral Precepts are suited to the nature of this, as bound to such an end. And when the person of the Command is in regard of its •• ive tendency to lead us to our great end, it is moral. The reason of the other 〈◊〉 was not perpetual: The reason of the Ceremonial, was firstly to point to a Christ to come, amd to prepare Men for him: The reason of the Judicial, was to be a mound between Israel and the other Nations. But now Christ is come, and the wall of Separation is passed down, and all difference between Jew and Gentile cease. According to, Eph. 2.14, 19. Col. 3 11.

6. THOUGH a Law may inthe Circumstances of it be Positive, yet the ground of it being Moral, the Law itself is to be accounted so. Who thor a Law purely Positive, whose reason is 〈◊〉 in the Law of Nature may be called Mo ••• 〈◊〉 well be questioned: but that a Law 〈◊〉 have the foundation in the Law of Creation, and yet the determination of the Cir •••••• ces of it be Athitrary, is unquestion •• le. And when God hath so determined 〈◊〉 the Law may be said to be Moral Posi ••• . And such are the Institutions of the 〈◊〉 natural Duties to be performed in the •••• ined Worship of God. Such are the ••• ticular Ordinances for Church Assemblies, 〈◊〉 P •• y, Preach, and Ho •• the Word of God. 〈◊〉 the reason is, because the Duties being 〈◊〉 the stanting of them by God's will, doth not • ache them cease to be so, the Law of 〈◊〉 requiting us to yield Obedience to 〈◊〉 therein.

(2) HOW this Command appears to be so?

〈◊〉 THERE are some reasons to prove the 〈◊〉 of it, which are inserted in the body 〈◊〉 Command; which may afterwards 〈◊〉 to be considered. Here only let me 〈◊〉 these few Conlusions, to be weighed.

1. THIS Command was given to Man in Inno ••• , continued from the fall till Moses, revived 〈◊〉 Moses, and renewed in the days of the 〈◊〉 And this proves its Morality accord ••• the Rule premised, taken from its per ••• . There are four Assertions in this 〈◊〉 , all which have been disputed and 〈◊〉 by the Anti-Sobb • terians, but seem to 〈◊〉 good footing in the Word of God.

(1.) IT was given to Man it Innocency. Not 〈◊〉 we to look farther for there proof of this, 〈◊〉 Gen. 2. begin in which we have an 〈◊〉 of God's fixing and establishing a 〈◊〉 •• ect, upon his having finished the 〈◊〉 of Creation, which was done in fix 〈◊〉 not doth it make any just exception, 〈◊〉 it is said, ver. 2. that he finished his Work 〈◊〉 Seventh Day; for it is in the preter tense, 〈◊〉 is also used for the preterpluserfect, viz. 〈◊〉 when the Seventh Day came, he had 〈◊〉 perfected that Work, and accordingly 〈◊〉 it. And then, ver. 3.4. tells us, that 〈◊〉 it, and sanctified it; so that the Day 〈◊〉 was the Subject of this Blessing, which 〈◊〉 an addition of some Goodness, which 〈◊〉 by Sanctifying it, which is therefore 〈◊〉 of the former. Now things are 〈◊〉 to be Sanctifyed by God, when they are 〈◊〉 and dedicated to holy uses. And 〈◊〉 ••• ning is explained, in Exod. 20.11. 〈◊〉 we with any reason suppose that 〈◊〉 ••• tified that Day for himself, but for 〈◊〉 And therefore it was not that indivi ••• 〈◊〉 , but that Day in the Week, as the 〈◊〉 Reason of the Fourth Command 〈◊〉 •• fers.

(2) IT was continued from the Fall until 〈◊〉 For though' there is no account given in 〈◊〉 ••• p • ures of the renewing of this Pre ••• d • ring that time; or of the observation 〈◊〉 any of the Partie ••• hs, before or after 〈◊〉 till then; yet we are both a ••• red 〈◊〉 was appointed at first, and upon the 〈◊〉 of it on Mount Sinai, there in the some reason given of it, Exed. 20. which intimated, that it retai ••• its force all that while. And therefore 〈◊〉 find M • ses speaking of it, as a thing well known before then, Exed. 16.23.

(3.) IT was revived under Moses. And that which is more observable, at the renewal of the publication of the Moral Law, Exed. 20. And the reason given for it is, as we observed, the same with that in Gen. 2. begin. Nor doth the appointing of Ceremonial rites to be obseived on this day, make the day itself to be Ceremonial, in as much as God had appointed a Ritual or Ceremonial Worship to be atrended by that People; and the e •• of a Sabbath is for the Worshipping of God in the institutions which he hath appointed; and there were also Moral Duties of Natural Worship to be performed on it, as Prayer and Praising of God.

(4.) IT is renewed in the times of the Gospel. I might here infist upon other probable Arguments, but I shall only obsferve, that as this was fore predicted in the Old Testament, particularly, Psal. 118.24. This is the day which the Lord bath made, we will rejoice and he glad in it. By God's making it, he intends not his Creating it, for so the emphasis were lost, and there would be no more in it, than any other day. It is therefore added, We will rejoice, &c. Noting that it was to be a Day set apart for holy Duties; and this is pointed at, ver. 23. which refers to Christ and Gospel times. And Isai. 11.10. which properly refers also to Christ. Of which more afterwards. So it is expressly intimated and intended. Heb. 4.9, 10. There remaineth therefore a rest to the people of God. For he that is entered into his rest, be also hath ceased from his own works, as God did from his. For the Apostle is there designedly speaking of a new Day or Aera of the Church in Gospel times, in which God's Worship should be established, and particularly, a keeping of a Sabbath, as the word rest, intends. And if we understand it Synecdochically to include all Gospel Worship under it, yet so this must be a Principal part of it.

2. IT was given with the rest of the moral Law on Mount Sinai. It is true, God gave to Moses the Ceremonial and Judicial Laws, for the greatest part of them, on the same Mountain, but not after the same manner. These were given to M • ses by himself, and he was to publish them to the People, and commit them to writing. And they were given after the other, as an Appendix to them. But this Law was given to them from the mouth of God himself, who spake out of the Fire to the whole Congregation. And he ony spake these Ten Words, as they are called, and added no more, Deut. 5.22. Now the other Nine are all moral Precepts, and why this alone should be merely Ceremonial, is not easily solved. Besides they were written with the rest, on the Tables of Stone, to denote, not only the hardness of their Hearts, but also the durableness of the Precepts: these were put into the Ark of the Covenant. Now the Ark was a Type of Christ; and this signified to us, that Christ only was able to keep this Law for us invi • alble: and was to assure us, that the keeping of a Sabbath, was an Unchangeable Duty, incumbent on God's Covenant People.

3. THIS Precept comprehended under it the Strangers who dwell in the Land. And for this reason it was not Ceremonial. For though' it were true, that their bought Servants that were Originally Strangers, were capable of, nay were to be brought to the Ceremonial Worship of the Nation; yet they were to be introduced to all the rest by Circumcision: nor might they eat the Passover, or of any Sacrifices until then, being looked at, as unclean. But then a Stranger, by whom we understand, one who was neither a Servant, nor a Proselyte, but a Sojourner among them; one who neither was Circumcised nor made Profession of the Religion of that Nation: I say, such an one, though' he was not bound to observe the Ceremonial Law, yet he was bound by the Law of the Sabbath. And the reason of this seems to be Moral, or because it was a Precept laid on Mankind from the beginning. And if it be objected, that they were only prohibited Servile Work on, that Day, lest otherwise they should give evil Example to the Israelites: It may be replied, that the same reason would hold for other Ceremonies as for this, if it were one; whe •• as we find otherwise concerning a thing that dieth of itself, Dent. 14.2. notwithstanding it was Ceremonially unclean.

4. THIS Statute was given with respect, not to Civil, but Sacred Concerns, and war therefore no Judicial Law. It is a received Rule, that as the Ceremonial, Law properly referred to Worship, so the Judicial, to Civil Concerns; but it is Evident, that the keeping of a Sabbath belongs to the first Table, and is therefore proper to Worship, and so cannot belong to the Judicial, which belonged to the Second, and Consequently, if it were not Ceremonial, it follows that it is Moral.

5. THE keeping of a Sabbath, or setting apart of some time for Religious Service, bath been observed by almost all the Nations in the World, and such as were altogether strangers to the Mosaical Paedagogy. I need not to produce particular Instances for this, with which the writings of the Heathen Authors do abound. And whereas some Object, that they borrowed them from the Jews, and did it in imitation of them, this will not hold, for, besides that in the times before the Babylonian Captivity, those strange Nations had little, if any acquaintance, either with the Laws or Customs of the Israelitish Polity; they also bear a peculiar Prejudice against that People, who had any acquaintance with them, and mocked at their Superstitions as they called them. But the true reason was, because the light of reason in them, told them, that if there was a God, he was to be Worshipped, and 〈◊〉 quently, that it was highly rational, th •• some time of Solemn Worship should be consecrated to him: though they were Ig •••• of the time, which he had sperated for himself, and Consequently took upon them to appoint times, according to their own vain imaginations: however, they had this gea ••• Conviction on their Consciences, that th ••• was something owing to God upon this account; and no wonder if they should err in the particulars, in whom the Law of Nat ••• had but dark remains, and inasmuch, as the determination of the time depended, 〈…〉 Divine decision.

6. THE reason for the keeping of a 〈◊〉 is Moral and Perpetual. And thi ••• 〈◊〉 in regard of the Author of the Precept, who is God, and so there is the highest reason for our Obedience to all his Positive Precept whatsoever, but also in respect of the 〈◊〉 itself; so that this Law is itself, Holy Ju •• and Good, and every way suited to Human, Nature, or for the good of Man, as he is 〈◊〉 for the active Glorifying of God as his 〈◊〉 End. But this will be more particularly ••• sidered in those things that follow.

USE. ALL that I shall here say, by 〈◊〉 of Application is, Let us hold fast this Pri •••• and not suffer ourselves to be robbed of it. 〈◊〉 is there any one Command, that we 〈…〉 to be more care ••• about, whether we ••• der, the great at tempts in the Christian 〈◊〉 to undermine the Doctrine of a Sabbath • , 〈◊〉 some on one pretence, by others on 〈◊〉 or what are the fatal Consequences in 〈◊〉 of Religion itself, where Sabbaths the 〈◊〉 regarded, as being accounted not Divi •• 〈◊〉 Human Institutions: Which will 〈◊〉 appear afterwards.

SERMON CLXVIII.

(3.) WHEREIN does the M ••• y of 〈◊〉 Consist?

Ans. THAT we may take up a right ••• ception of this matter, we must call to 〈◊〉 what it is for a Command to be M ••• , according as it hath already been stand, viz. Not merely as it stands distribute •• ty with that which is Positive, but as it is di ••• enced from Ceremonial and Judicial. Here then two Rules may suffice for the clea ••• 〈◊〉 Case.

1. THAT the light of Nature 〈…〉 a Moral Reason for the keeping of a Sabbaths. And so far it is grounded on Natural Religion, inasmuch as the reason for it is fetched from the Nature of Man, and the Relation that he bears to the special Government of God and for that reason it obliges all Men Universally, and is of the same sores in all A ••• perpetually.

NOW the light of Nature in fallen Man, will. if duly improved, afford him such Con •• sions as these.

1. THAT Man was made Actively to Glorify God. He that acknowledgeth a God, and Man 〈◊〉 be his Creature, as the very Gentiles do, •• st confess that Man as such, owes himselt is God; that Argument is Convictive, Psal. 100.2.3. Serve the Lord with gladness; come before his presence with singing. Know ye that i • Lord be is God, it is be that hath made us, 〈…〉 we ourselves; we are his people, and the • wordd • of his pasture. And it is equally rational, th •• every Creature do serve God, according to the Capacity he hath put into it. Man therefore being made capable of devoting himself actively to the Glory of God, must •• ds owe it to him, Rom. 12.1.

2. THAT there is a Worship due to God from 〈◊〉 , wherein he is to serve him. It is true, 〈◊〉 is to serve God in all his Actions of all ••• s, Civil, as well as Religious, by confor •••• to his Precepts therein, and subordinating 〈◊〉 his other ends to God's Glory as his last 〈◊〉 3 Cor. 10.31. But there are Religious ••• ices, which are not only ultimately, but •• tly to be performed to God; which all ••• ions have believed and practiced; so that ••• er Heathen could define Man, a Creature 〈◊〉 for Religion. In all Places, where a 〈◊〉 is believed, some Worship is maintained, 〈◊〉 they miss it both in the Object and •••• em, Mich. 4.5.

3. THAT this Worship is due from the whole 〈◊〉 . The Soul indeed is the next Subject 〈◊〉 rational Powers in Man, and is there ••• principally concerned in this, but it is the Man as a Subject of Reason who owes 〈◊〉 to God; and all his Senses & Bodily 〈◊〉 were made to be used by the Soul, as is Instruments in the performing of its imp •• acts, and are therefore to be employed in this Worship. And as there is an Argument for this from the Redemption of the whole M ••• Cor. 6.20. so we may argue from the O ••• on of the whole; and the more forcea • lie, because we are redeemed, that we may be 〈◊〉 restored to the Service for which we 〈◊〉 first made, and fell short of, by the Apo •• sy.

4. THAT hence every Man hath a double •••• g in this Life, viz. a general and a particular. 〈◊〉 mason of this is also clear in the light of ••• ore. For all Men are to Worship God a their Lord after a religious manner; and 〈◊〉 is a Calling common to all Men. And 〈◊〉 Man is to look after his Support and •••• nance is this World; for which there 〈◊〉 the several Employments which Men are 〈◊〉 concerned in; God having made it Man's 〈◊〉 to seek his Supply in a course of means. M •• God is to be served in both of these, 〈…〉 that reason both of them are to be •••• ld and pursued by Man while he lives. 〈◊〉 • ay one be neglected under pretence of this •• er; for common Reason will condemn 〈◊〉 neglect on either hand;

5. THAT M • n must have spe •• all 〈…〉 to engage in such Paties of Worship, by which they may glorify him. It is a vain pretence that some make, that we ought always to glorify God in all that we can do, and on that account the whole Life of a Christian should be a continual Sabbath. For if besides Man's making God's Glory his end in all he doth, there are special solemn acts of Duty, which he owes to God, in pursuit of his general Calling, there must be some special time allotted for his attending on them. Man is a Child of time, he must have time for though doing of all his actions; if therefore he hath a work of Religion distinct to attend, he most have a distinct and separate time for his applying himself to it, that he may not be distracted in 〈◊〉 but at full & free liberty for the performance of it. And for this Reason will suffice, and w •••• ed not go to • evelation for it. And the g •• ater and mo •• important the Duty, the greater Reason for it.

6. THAT there ought to be some Preparation of time allotted for this service. Since Man is to carry on both of these Callings through his Pilgrimage in this World, it is fit, both that there be a convenient quanity of time laid out for this as well as for the other; and that it have its suitable Revelation, for maintaining the Worship of God, 〈◊〉 as that we may keep up our religious frames in & through our secular Employments; and not lose the Worship of God by too long vocations, and so our particular Callings eat our our general one. And thus we see that the ground or foundation of a Sabhath is laid in the Law of Nature; and the light of Reason in Man carries Conviction of the equity of it, and the need that Mankind have in this regard.

II. THAT when God hath by a posinve Precept •• f •• d this time, it is so made Holy Time, and a • or •• Duty for us to observe it as such: I shall essay the clearing of this Assertion in the following Conclusions,

• 1. THE H •• ness of time is a relation put upon it with respect to a Sacred Use. Time, in its own Nature is nothing else but the measure of the Creatures duration, and is not of the Essence, but an Adjunct to Second Beings. Now though' the Holiness of God is essental to him, and inseparable from him; yet the Holiness of other things, is something that may be separated from them; and in things that are in themselves common, they become Holy by a separating them to a peculiar and sacred use. When they are devoted to God, and he forbids any common use to he made of them, therein there Holiness consists. In this regard was Israel said to be Holiness to the Lord. And on this account may Holiness be ascribed unto time. And this is signified in the body of the Command.
• 2. HENCE time becomes truly Holy by an Authoritative separation of it to such an Use. The Putting of such a relation upon it, requires a Power or Authority in him who affixeth it thereto. It is not therefore in every ones power to put such a stamp upon any portion of time, so as to bind the Conscience to pay such a respect to it. Men indeed may, and must in the time which they expend in attendance upon religious Duties, abstain mean while from common Business, but that is not for the times sake, but with respect to the Duties which cannot be otherwise done regularly or acceptably.
• 3. THAT no time is more Holy than other, Antecedently to such a Separation. Neither can the nature of time itself infer any such thing, for it is all alike, and is indeed a common adjunct to other Beings as well as Man, who can put no difference upon i • . Nor do any of God's great Works put such an holiness on time, because they were wrought on it; for then might any Day in the Week lay claim to it. So that nothing but a juridical determination of it, can put such a stamp upon it. And for this reason God calls the Sabbath, his Sabbath, Fzek. 21.8.
• 4. THAT God is the Lord of time, and hence the determination of Holy Time, depends upon his Pleasure and Command. That none but God can put Holiness upon time, hath been already proved: And is further evident, because the putting such a difference between time in itself alike, is a thing Arbitrary, and the so determining it belongs to one who hath a Sovereign Power ever time, which can be no other but God. And because this determination • eters to Worship, and is an Ordinance of it, which God hath reserved to himself, and • ath not given liberty to any Creatures • o assume such a power to themselves: As hath been abu • da • tly pr • vel under the Second Commandment. Christ therefore in regard of his Mediatorial Dispensation hath told us, Mat. 12 8. The S • n of man is Lord also of the Sabbath day.
• 5. THAT hence because the light of Nature saith that there is s • m time due •• r this, is was agreeable to God's W • s •• on and Government that be should determine • a time for it, from the l • ginning. The reason of this is very manifest. For if Man be made for the active and voluntary Service of God, and must have a rule of Government to direct him in that Service, there is an hypothetical nece •• ty that God do some way or other acquaint him with that Rule, or afford him some M • d • am by which he may be acquainted with it. If then the light of Nature requires that some time be thus separated, and the slating of it in its distances and revolutions depends on the Divine Pleasure, there must have been a Revelation of this at first unto Man, else he must have remained at an utter uncertainty about it.
• 6. HENCE when God hath so stated & sanctified the time, it becomes a moral duty for us to observe it as Holy Time. Nor doth the Morality of it stand in the same point that Obedience to meetly Positive Institutions do, by virtue of the Second Commandment, which obligeth us to obey God in all things which he enjoins, in subjection so his Sovert •••• but because the duty itself is in its own •• ture Moral, and owing to God by the 〈◊〉 of Creation, though' the Circumstance of 〈◊〉 practice of it be regulated by a Positive ••• cept, which necessarily depended upon 〈◊〉 Arbitrement.

III. WHAT time is allotted to be observed 〈◊〉 an Holy Sabbath?

Ans. OUR Catechism tells us, that it is 〈◊〉 te ••• e Day in Seven. And so much is expr ••• in the Command itself; in which there 〈◊〉 six days allowed for Labor, and one 〈◊〉 crated to Religious Worship, in the Heb • 〈◊〉 d • l Revolution. That firstly had respect 〈◊〉 the Creation, which had six days for 〈◊〉 ••• sh • ng of it, and God thereupon challenged the Serventh to himself. And hence th ••• viding of Time into Weeks, confist ••• 〈◊〉 seven days, hath had a so • ting from the •• gi • ning, even among Nations that had 〈◊〉 q • a •• rance with the Word of God, though' 〈◊〉 had l • st the primative reason of it. It 〈◊〉 to be supposed, that our Divines intend, 〈◊〉 God only determined that one day in 〈◊〉 should be thus kept, and left it to the lib ••• of Men to choose which of them they woe ••• so observe; for they assure us of the con •••• under the next Question: only here we 〈◊〉 the first and more general notification 〈◊〉 God's mind signified to us, with respect 〈◊〉 time that he saw meet to assign to be 〈◊〉 Holy, viz. that it should be one day of 〈◊〉 As to those that run it up higher, and 〈◊〉 have it to intend either the fust or last 〈◊〉 Seven, it is not very clear; for though' God 〈◊〉 at first determine it to be the Seventh, 〈◊〉 gave no intimations that he would ever 〈◊〉 that till a great while after, much less 〈◊〉 it should be the first of the Seven. And 〈◊〉 know that the assignation of the definite 〈◊〉 was Positive, and therefore could be 〈◊〉 no further than as God revealed his ple ••••• about it. But there are two Things 〈◊〉 here • o be Observed which God fixe •• 〈◊〉 relably to be a Rule for Man, from the •••• ni • g to the end of time, with respect 〈◊〉 the Sabbath, considered as a Moral Duty, 〈◊〉 I That it should be one Day in Seven 〈…〉 it should be one whole Day in Seven.

HERE then,

1. GOD hath determined the Sabbath 〈◊〉 Day in Seven. It is true, that he hath also limited the Day itself in his Word, 〈◊〉 to his Wisdom and Pleasure, nor 〈◊〉 there ever a time since the Creation, wherein it 〈◊〉 not so fixed: but that was a secund ••• 〈◊〉 in it, and variable; as will hereafter be ••• dered: but this is invariable. It was so 〈◊〉 Covenant of Works made with Men in ••• cency, Gen. 2. begin. It was so in the 〈◊〉 of this Covenant on Mount Sinai, Ex •• 30. 〈◊〉 And that it is so in the times of the Go ••• Administration, will afterwards be con ••• ered. And this is certain, that God never 〈◊〉 by any Precept that is recorded, alter this appointment. And God's silence on this Heal 〈◊〉 • eregh to set us down in this point. So that • er we must resolve that there is no Sab ••• appointed under the Gospel, or it is still •••• ce, that one day of Seven is so; and that it is such as God himself shall give order 〈◊〉 , that Christians are to observe Religiously. 3. THAT it should be one whole Day in Seven. 〈◊〉 was not only to be a part of a Day, nor 〈◊〉 made up of parts of several Days, but it 〈◊〉 to be one entire Day. And here Two things may come into Consideraton,

• 1. What 〈◊〉 of Day is intended?
• 2. At what timea 〈◊〉 is to begin and end.?

1. WHAT sort of Day is intended?

Ans. THE more noted and vulgar distinctition of a Day, is into Natural and Artificial. The former confisting of twenty-four Hours, •••• eabouts, Comprehending in it, both the 〈◊〉 of Light & Darkness, so that the Night is 〈◊〉 •• stitutent part of it: The latter is the 〈◊〉 of Light, beginning in the Morning, & ending the Evening; and it is put distributively 〈◊〉 the Night. On which account we often 〈◊〉 of Day and Night. Some there be who •• ain it to the latter, and not only so, but 〈◊〉 a porportion of it as Men are wont ••• arily to expend on other Days in their ••• ar Business. But it seems to be altogether •••• dless and disallowable. And it is ge ••• lie agreed by such as acknowledge that 〈◊〉 hath appointed one Day of Seven to be ••• ved as a Sabbath, that it intends a seventh 〈◊〉 of Time; and is therefore to hold the 〈◊〉 proportion with the other Days of the 〈◊〉 , which are allowed to Men for their 〈◊〉 Affairs. For notwithstanding natu •• •• pose or refreshment with food and sleep 〈◊〉 allowed on that Day, as well as on any 〈◊〉 , this hinders not but that the time is 〈◊〉 accounted Holy by the separation of it ••• ling to Divine Precept. For the necessi •• Nature are to be considered & relieved, 〈◊〉 herely we may the better serve God in 〈◊〉 holy Duties which he hath enjoined us 〈…〉 upon. And it is certain, that the 〈◊〉 Day in the first Institution, and in the inovation of the Precpet is express in the some manner that the other six Days of 〈◊〉 are, pointing out that there is no 〈◊〉 to be made between them and this, 〈◊〉 the proportion of time. And therefore 〈◊〉 the Sabbatical Duties are Moral; yet 〈◊〉 the determination of the time, is At ••• with God, we are to have recourse to 〈◊〉 •• stution for this. If therefore he hath 〈◊〉 seventh part of Time for this Service, 〈◊〉 no further to dispute it. And that he 〈◊〉 done seems to be very express. Nor 〈◊〉 we, any Scripture reason to conclude, 〈◊〉 one he intends a Natural, and the other Artificial Day; or that the one contains •• volution of Light and Darkness, and to other only the time of Day Light, or but 〈◊〉 of that.

2. At what time it is to begin and end?

Ans. THERE are very eager Disputes among the Godly and Learned upon this Point, which would require much time to inquire into and adjust. But these Exercises are not designed to be Polemical; but only to search into the truth of Principles. I shall therefore here only lay down a few general Rules or Conclusions, and leave them to the thoughts of all setions Christians.

1. THAT there is no portion of time in itself more holy than other time. As such it is all alike. And consequently there can be no rule from the nature of time, by which we can determine what time is to be reputed Holy, • smp; what Common; but that hath already been considered

2. THAT is was at God's liberty to determine what preportion of time should be Holy; and that both as to the beginnig and ending of it. This matter entirely depends on his good Pleasure, If he had said, I will have so much time separated for religious Duties, whether it had been more or less; and that it shall begin at such a time of the Day or Night, and continue for so many Hours, or Days, this Revelation of his Pleasure about it must needs have determined the Case; because he is the Sovereign Lord and disposer of all our times, and of us too, who are bound to obey his Will in all things which he Commands us.

3. THAT as no great Work of God done in it, but only a Word of Institution, makes any time Holy; so neither are we to reckon Holy Time to begin at the instant wherein such a Work commenced. That God may, and hath so done, and appointed the Memorial of his great Works to be solemnized in such times as he hath Sanctified, is evident by his Word, But then, that which stamped Holiness on such a time, was not the Work done, but the Command so to Commemorate it: though' the consideration of the Work itself may convince what reason there is for the Duty itself. Thus God appointed none of the six Days at first for a Sabbath, but the Day following, after the finishing of the Work of Creation; and though' the light of Nature faith, that is was a convenient season for it, and that God's Wisdom is discovered in his so suiting of it yet his express Command, and Sanctifying of that Day for this purpose, was that which put the stamp of a Sabbath upon it. And thus also, the time when a Work is done, or the instant of the completing of it, affords no Argument, that the time should be Holy from that instant: But it must have an Institution for it. And if there be none, we are at an uncertainty, because the determination of this matter is entirely Positive.

4. THAT it is the duty of God's People to seek satisfaction in their minds, about this Case. It is certain, that as no time is Holy, which God hath not made so by his Command, so we can put a respect of Holiness upon no other time than such as he hath so appointed, without an intrenchment upon his Authority. And though' God will bear with the infirmity of his People, in many mistakes which they too often labor of, while they know but in part, yet he hath made it their Duty to search the Scriptures, and labor to be well informed in his Precepts; and if they mistake through sluggish neglect, they will bring Guilt upon themselves. An all such things as are done upon such mistakes, will be lost labor. It cannot therefore be safe for us to take such things upon trust, but we ought to search the Scriptures, and Pray to God for light, that we may understand his mind therein.

5. IT were much to be desired that the People of God could jointly agree in this matter, according to the mind of God. True, it is not a matter of Prudence, left to the discretion of Men to determine, because the Institution refers directly to the time, and therefore God's pleasure therein is to be sought, and carefully complied withal. And as, the Case is determined by God in his Word, it would be a great Blessing of his People in this matter, and prevent their divided Sentiments about it. For it some begin and end the Sabbath at one time, and some at another, it must be, not only that some labor under a practical mistake, but also it becomes no little hindrance to the Duty itself: Because there is a civil Commerce among Men, and there are their Secular Affairs, which they may lawfully follow in common time; and if, while some are Sanctifying the time as Holy, others of their Neighbors are using it in Worldly Business, as their own time, Offence will be apt to arise, and Temprations will be offerred upon it, to count no time Holy.

6. THAT Christians ought to bear one with another, in their differents Sentiments on this account, and avoid giving or taking of Offence. This hath been a matter of Controversy, among Holy and Learned Men, and is still so, which as God bears with, so ought they also to hear one with another till God shall please further to pour out his Spirit, and enlighten them in his mind. So that, although it is every Christians Duty, to be persuaded in his mind, and practice accordingly, and pay a religious respect to no other portion of time, than what he is persuaded God hath appointed; yet there are these two things, which we have Warrant and Precept for, in the Word of God, viz. Not to Censure our Brethren, for differing from us in this regard, while we observe them to Live in the fear of God, and practice according to their Consciences in this regard; and it should put us upon this, because we expect to have the like Charity from them, who think us to be in an Error; and also, To take heed of Scandalizing them, or being Scandalized by them, i. e. We ought not to lay a stumbling block before them by our Example, in giving Occasion to them to Profane that time which they are persuaded is Holy, or take Occasion by their so doing, to do as they do, against the persuasion of our own Consciences. And therefore on each part it is good to deny ourselves In that which we account to be our lawful liberty; and we have this advantage in it, that we may attend Religious Duties when 〈◊〉 is Occasion, though without respect to the Holiness of the time.

7. THAT it is generally agreed among such as acknownedge the Morality of the Sabbath, thus a whole day is designed and set apart for Sacred use: And that this Day contains one Seventh Day of the Week, or twenty four hours, or thereabouts: and not only so, but that it is one Day, and not part of one, and part of another; and that this is a Scripture Truth we have before observed: so that the only Question remaining is, when the Natural Day begins and ends.

8. THAT the beginning of the Natural Day, is not to be regulated by the Custom of Noticing but by the Word of God. Diverse Nations had their several Considerations on this account, as may be observed by their Histories, but me have no such Precept as enjoins us to follow this as a rule, viz. to begin the Sabbath 〈◊〉 the Day is reckoned in the Place that we live in. For then there would be as many several Rules for this, as there are practices among Men.

9. THAT the Christian Sabbath is to begin and end at the same time that the Sabbath was to do from the beginning. And the reason of the is, because, though' there be a Charge of the Day, yet no Change of the Time for the beginning of it from the Creation. And because none but God hath Authority to make an alteration of the Positive Precepts, 〈◊〉 not so altered, must stand.

10. THE Sabbath from the Greation, 〈◊〉 renewed to Israel, seems to have begun in the Evening. The Natural Day did so, for 〈◊〉 began with Darkness, which time of Darkness together with the following Light 〈◊〉 Constitute the First Day, which seems to be a Rule for the dating of the Days which followed. Hence Evening is in everyone 〈◊〉 before the Morning, which Words are •••• lie Syncedochical, Gen. 1. That the Jesus Sabbath was to begin at the Evening, is 〈◊〉 able from Lev. 23.27, with 32. Also 〈◊〉 tenth day of this seventh month, there shall 〈◊〉 day of atonement, it shall be an holy 〈◊〉 unto you, and ye shall afflict your souls, and 〈◊〉 an offering made by fire unto the Lord. shall be unto you a Sabbath of rest, and ye shall 〈◊〉 your souls in the ninth day of the month on 〈◊〉 from even unto even shall ye celebrate you 〈◊〉 hath. Nor doth it weaken the place, 〈◊〉 it is mentioned under the Institution of 〈◊〉 special day. For it appears that ver. 〈◊〉 an Explication of what was the tenth Day of the Month: And it is Observable that in the Old Testament, a Day is called 〈◊〉 Evening M ••• ing, D • n. 8.14. and if the 〈◊〉 Testament, a Nigh Day, 2 Cor. 11. 25. And 〈◊〉 are assurred the Evening begins about or 〈◊〉 after the setring of the Sun, Mark 1.32. A •• it is very likely, that hte Jews then come ••• the Sabbath was ended. It is also appa ••• that the Days of the Month, were rea •••• from the Evening, Exod. 12.18, 19. And if sometimes the Day be mentioned as beginning with the Morning, we may remember that, Day is not always intended of the long Bay of twenty four Hours, but sometimes of the shorter Day, which is put Distributively with the Night, these two being the parts of a Natural Day. But I shall not here enter into Dispute on this Point, which would be endless: But let all that Fear God be well Perswaded in their Minds.

SERMON CLXIX.

UNDER the former Question we considered the Morality of the Sabbarth: to the clearing whereof two Rules were laid down, and the Truth of them Essayed, viz. 〈◊〉 That the Reason of keeping a Sabbath, is found in the Law of Nature. 2. That the observing of one Day in Seven, was Positively Moral, so that both of these belonging to the 〈◊〉 Table or the Worship of God, the Fourth C •• mand hath a resultancy, partly from the first, partly from the Second. The Question before us leads us to the Consideration of the first Day or Time, which was Constituted for Sabbath. And here from the Premises, for our belp in clearing up the matter before us, thee Conclusions may be premised, viz.

1. THAT besause the reason for keeping a 〈◊〉 , is in the First Command, it bence follows, 〈◊〉 here must be some Sabbath of force to the 〈◊〉 the World. Natural Worship is unde •• y perperual. If therefore the light of 〈◊〉 faith, that Man cannot aright serve 〈◊〉 great end, unless he devote some proposition of his time to Religious Worship, such Dory cannot cease; while he is a Subject of 〈◊〉 , and hath a particular as well as a 〈◊〉 Calling to employ himself about; 〈◊〉 will not cease till time ends with him, and he passeth over to Eternity, to keep an •••• sting Sabbath.

2. THAT because the keeping of this or that 〈◊〉 comes under the Second Command, which 〈◊〉 to Institured Worship, is belongs to Divine •••• trignty to appoint, and changes it, if be sees 〈◊〉 . If it had pleased God to continue the 〈◊〉 Appointment unaltred through all Ages of the World, it ought to be so observed by 〈◊〉 , and the Divine Will so revealed about is 〈◊〉 • con sufficient Obligation on Man to attend it. But if he sees good to deelare his Pleasure for the alteration of the time, and remove it from that to any other, we owe to him out voluntary compliarce, and no way to dispute his Prerogative in it. So that our only inquiry in this Affair, is to inform ourselves, what God hath done upon this account, i. e. whether he hath made such a Charge. and to what portion of time he hath allotted it. And the force of all our Arguing, must resolve itself to a Word of Institution.

3. THAT yet, because Divine Sovereignty acts in Infinite Wisdom, therefore, so far as God pleaseth to give us a reason for bis Institution, we are to inquire after it, and confirm our Faith by it. God always hath a reason of his Precepts; for his own Glory is the last end of them, and his unerring Wisdom accommodates them to be serviceable thereunto. But be doth not always declare these Reasons to us, because he will have us to acknowledge his Supreme right over us, and therefore he only sets the Seal of his Sovereignty to them, I am the Lord. But at other times he expresseth a reason for it, whereby he affords us, a particular discovery of the Equity of the Command itself; and when he so doth, we ought to improve it, to satisfy our Obedience. But I proceed more particularly to inquite into the Answer that lies before us. And there are Two Propositions contained in it, which I shall endeavor particularly to give a brief account of.

I. THAT from the beginning of the World to the Resurrection of Cbrist, God appointed the Seventb Day of the Week, to be the Weekly Subbath. I need not delay here, in as much as under the formet Head, in the proving of the Morality of the Fourth Command, I endeavored to make it to appear, that a Sabbath was Instituted in the time of Man's Integrity, and ever since continued, even to, and in the times of the Gospel. That Day therefore which God did at first Consecrate and make Holy to himself, must needs continue of force, till either God revoke it, by abolishing the Institution of a Sabbath, or change it by introducing of another Day in the room of it, but neither of these can be asserted to have been before Christ's Resurrection.

1. THAT God did never abrogate the Appointment of a Sabbath, may be argued both from the nature of the tbing, or the Constitution of Man under God's special Government: which bath already been susficiently proved; and also from the total silenea of the Scriptures about any such act. Now it is a susficient reasoning in Divinity, in respect of Positive or Instituted Worship, that as God's Command gives Authentickness to every such Institution, so it stands in force till God doth fignify his mind to Men, that it is his Pleasure that it doth cease.

2. THAT God did at the beginning ordain the Seventh Day to be a Sabbath. By the beginning we are not to understand the first moment of time, for there were fix Days which passed in the Creation of the World, before any such notice was g • ven of it: but that as soon as God had si •• shed the Work of Creation, in respect of the several kinds of Second Beings, and had made Man last of all, whom he endued with a Capacity of Sanctifying a Sabbath, in a teligious Contemplation & Improvement of the Works of God, and Glorifying him in them, he therenpon Consecrated the Seventh Day to this end. And this must needs be implied in, Gen. 2.2.3. And on the seventh day God ended his work, which be had made; and b • r • stead on the seventh day from all his work which be had made. And God blessed the seventh day, and sanctified is; because that in is be had rested from all his work, which God bad created and made. For though' God rested from Creating any new Species of Being in the fixth Day; yet he rested not on the Seventh from the Work of Providence, which continues without intermission, to uphold with the right Hand of Power, the things so made, and to preserve the Kinds of them. And as to any holy Rest, God enjoys himself Erernally in perfection of Blessedness, and not being subject to time, cannot so himself keep any particular times as a Sabbath. But besides, that he rested on it, he also sanctified and blessed it; which inrends his putting a relative holiness upon it, which must needs be for the use of Man. And that this was the Seventh Day from the beginning of time, is everywhere asserted in the Old Testament, where any particular ancount of this Institution is given.

3. THAT this Seventh Day was to continue for this use, from the beginning, till the. Resurrection of Cbrist. This is denied by some, who as they, without reason, deny the Inttitution of it to be expressed, in Gen. 2.2, 3. so they would persuade us, that the first Institution of the Sabbath, was at the giving of the Manna Exod. 16. and will on that account, have it to be merely Ceremonial, and a branch of the Mosaical Paedagogy, and consequently to be abolished when that was. But sufficient hath been said for the refutation of that Opinion, under the former Question. And though' the Seventh-day-Sabbath did end with the Law of Moses eventually, yet the reason for its so doing, was not because is was a part of it, but on another Consideration, as will afterwards be considered. And further to confirm this Proposition, let us observe,

• (1.) THAT the Primitive Institution of the Seventh-day-Sabbath, being given to Adam as the Head of Mankind, it continued in force to them, will God should some way reverse it. God's Or • l • ances are of force upon the Subjects of them, till the Seal that ratifies them come to be torn off by him. Every Ordinance of Man must stand, till it be repealed either by the same Authority that established it, or 〈◊〉 that is Superior to it. But God hath no Supetiour, and therefore none but himself 〈◊〉 disannul it. Now all Mankind were concerned in this Ordinance, for it was ratifies in the Covenant with Adom, as he flood our, Common Head; and was to communica •• whatsoever Institution he received from God, as being in that Station or Capacity.
• (2.) THAT from Adam till Moses, there is un record in the Scriptures of any repeal of a Sabbath, or alteration of the time. A dean silence in the Word of God concerning 〈◊〉 Positive Law, is a good Argument in Divinity, So that, if God hath once commanded a thing and never reversed the Command, either in, general or particular, the stamp of Divin • . Authority abides on it, so that it cannot be rejected or neglected, without guilt of Si •• in those that do either reject or neglect is, Now that there is no such act concerning this Sabbath to be found in Sacred Writ, must stand a Truth, till it can be produced, which I believe will never be.
• (3.) THAT the silence of the Word of God about the Observation of the Sabbath from Adam till Moses, is no Evidence that the Patrint •• did not Observe it. There are few things h •• on record about the Affairs of Religion during that time, especially as to the particularly 〈◊〉 it; and yet there is enough to satisfy, us that these things were. There is no Law of sacrifices from the fall, recorded; and yes that there was an Institution for it, appears 〈◊〉 only in that there was a Practice of it, 〈◊〉 in that God accepted of Abel's Sacrifice, Gen 4.4. And the Lord bed respect unto Abel, only his offering. Which he would not have done, had he not first Instituted it. And that about was a Religious Worshipping of God 〈◊〉 tained by the Petriarks, before and about, the Flood, is firmly to be believed.
• (4.) THAT the supposition, that the Ordi •••• of a Seventh-day-Sabbath was generally lest 〈◊〉 known long before Moser's time, doth are 〈◊〉 prove the Autheathekness of the Procepa say, or say that in ceesed to be Muns Doty. Certainly Adam, and the following Holy Patri •••• Communteated to their Posterity, the •• t • prs which God had revealed his will as them in; but many that: Descended from them, grew careless in this Affair, and so the notice of such things might in time he 〈◊〉 among them; and we are told, that God Winked at the times of Ignorance, Act, 〈…〉 . And how far this might excuse those Unhappy Nations, I dispute not; but that God 〈◊〉 meet in those Days, to hand these Day •• down by Tradition is certain. And it was great Sin in Parents not to teach them to their Children, though' God was pleased, as his own People, to inspire Men to ravivo such things among them, when they began 〈◊〉 lost, or Degenerate into vain Supe • stiving
• (5.) THAT the seventh Day Sabbath is menti ••• in the Writings of Moses, before and at 〈◊〉 giving the Law at Mount Sinai as a thing us unknown before to the People of Israel. At as giving of the Manne, which was some 〈◊〉 before they came into the Wilderness of 〈◊〉 , at the History acquaints us; there is i ••• d a mention of a Sabbath on the seventh •• y, but not as a thing then first Instituted, 〈◊〉 already Observed in Exod. 16.23, 26, 29. 〈◊〉 be said unto them. This is that which the lord hath said, To morrow is the rest of the body s •••• h unto the Lord: bake that which ye will 〈◊〉 today, and seethe that ye will seethe; and us which remaineth ever, lay up for you to be 〈◊〉 until the morning. Six days ye shall gather ••• but on the seventh day which is the sa • ••• , in it there shall be none. See, for that to Lord hath given you the Sabbath, therefore •• eveth you on the sixth day the • ead of two 〈◊〉 : abide ye every man in his place: • et no 〈◊〉 go out of his place on the seventh day. And when, at least a Month after that Law was •• en, this Command is given with a Memento, 〈◊〉 , 20.8. And though the word remember, if frequently used for the Observation of a thing, and Meditating upon it, yet doubtless if here intends Emphatically a calling to 〈◊〉 of he former Precept that had been given for it; and which it is more than pro ••• , that they had been Wofully Defective 〈◊〉 during their abode in Egypt.
• (6.) THAT this Comm • nd was renewed in ••• e • 's Law, with the reason enforcing it, which 〈◊〉 from the Original Institution of it, at the •••• ing. Exod. 20.11. Not that every Pre ••• that was revived under Moses was a new 〈◊〉 , or merely Positive and Ceremonial; for all the Precepts of the Moral Law, were 〈◊〉 revived, and given in the Covenant which 〈◊〉 made with Israel at the Mount. Now 〈◊〉 was directly for the seventh Day: and 〈◊〉 thus put into Mose • 's Paedagogy, it was 〈◊〉 to stand as long as that lasted, and 〈◊〉 reason, It was one of the great quar ••• that God had with that People, in the 〈◊〉 of their Apossasy, viz. their Negli ••• about the Sabbath, Isa. 58. begin. Jor. 〈◊〉 . 19. to the end. So that if we would 〈◊〉 how long this Article of the Precept 〈◊〉 to abide in force, the general Answer is, 〈◊〉 it was to be, till God should see meet to 〈◊〉 in another Dispensation of the Cove •••• , in which, though no Moral Precept was 〈◊〉 , yet there was a Change in the things 〈◊〉 were merely Positive in it.
• (7.) THAT Moses's Paedagogy continued in 〈◊〉 , till the Resurrection of Christ, and no 〈◊〉 . The Law of Moses was given to the 〈◊〉 of Isreal, to be a Rule of the out ward ••• nistration of the Covenants between God 〈◊〉 them, till the fullness of time should 〈◊〉 , in which the Promise made to Abraham should be accomplished, and that was when 〈◊〉 Messiah should appear in our Flesh, and 〈◊〉 all that Righteousness which was Ty ••• lie represented in that Dispensation. Now this was done by Christ, in his state of Humillation, and finished at his Death on the Cross, Job. 19.30. And the Manifestation of this was made, in and by his Resurrection: Now was the time when the Day brake, and the shades were to flee away; from hence it was that the Kingdom of the Gospel was established, and a new Administration on it was set up. Now had Christ fulfilled the Law, according as he said. Mat. 5.17. And together with his so fulfilling of it, he Abolished that Paedagogy, for which reason we are told, Eph. 2, 15. Having abolished in his flesh the enmity, even the law of commandments, contained in ordinances. Now all these Ordinances, which in their Day were glorious, being put to an end, become weak and beggarly Elements, Gal. 4.9. Not that the Antiquating of that Law did of itself put an end to the Seventh Day Sabbath, but because till then, there was no appointment of God for the change of the Sabbath to another Day; for if there were then no such appointment, that Day was still in force; and whether there were such a Change of it ordained by Divine Authority, is to be inquired in the next Proposition; which is.

II. THAT the First Day of the Week ever since, to continue to the End of the World, is to be a Christian Sabbath. The great thing that is here to be considered, is the Change of the Sabbath. And in this Inquiry, we are to take it for granted, that there was to be a Sabbath during the standing of the World, and the continuance of a Church of God in it. The reason for our belief of which hath been already laid down. Either therefore the Old Sabbath is to abide, or another is appointed of God. And except he hath told us what Day it is, we are still at a loss. If a reason should be demanded, why God appointed one Day of the Week rather than another, or one Day in Seven, rather than a longer or shorter revolution; it is enough to answer, that so Sovereignty pleased. Nevertheless, not only doth God dispense his Sovereignty in Wisdom, and therefore hath a reason for what he doth; but he hath also pleased to give us a reason, why he hath so done. As to the reason of the Christian Sabbath, and the special Day appointed for it, we shall consider it afterwards. But for the reason of the Seventh Day, from the beginning, he hath himself given it in the body of the Command; which will be considered under a following Question. In sum, we may here observe, that the Sabbath was at first given to Man, to improve in a religious Contemplation and Adoration of the Glorious Perfections of GOD, shining forth, in the Works of Creation, which not being perfected till the Seventh Day, his Work was not completely prepared for him, but now it was fully ready. But because there are many that keep a Sabbath, but deny any such Change, and others, who though' they acknowledge the Moral Duty of keeping a Sabbath, yet allow the Assignation of the time to be only of Ecclesiastical Authority, and not by a Divine Ordinance, we may for the settling our Faith in this Affair, take a brief and distinct account of a sew things, which may give us light into it.

HERE,

[1.] THAT the Morality of the Fourth Command, doth not lay any restraint upon God, from Changing the Day of rest. It is not a forcible way of Arguing, to say, that the Command for a Sabbath is Moral, and therefore perpetual and Immutible; if therefore the seventin Day were once the Day appointed for it, it must be so Unchangably: a reason of the invalidity of such a way of reasoning, hath been already laid, in the consideration we had, wherein the Morality of this Command is to be placed, or in what respect it is Moral. We may therefore briefly confirm our Assertion from the consideration of that, and showing the force of the Conclusion, to derive from it;

HERE then Observe,

1. THAT though the keeping of a, Sabbath be primarily Moral; yet the designation and limitation of the time, is but secondarily so, In the former respect it is a Natural Precept, whereas in the latter it is Positive, it being a Declaration of the good pleasure of God, what shall be the time, which he will have separated from common use, and Sanctified to such Service as Naturally requireth some time for the doing it in.

2. THAT this designation entirely depends upon God's Pleasure. All time is in his hand. And he is Sovereign Lord over the Creature, which is a Subject of time; and hath Authority to lay out its Work, and tell it what portion of time it shall do its work in, and when it shall abstain from that, and separate itself to Religious Services of Worship. Hence that this Day hath more of Holiness upon it than another, is not because it is so in its own Nature, but because it is his Pleasure, that it should be so.

3. THAT as there was a Reason why God did at first determine it to be the Seventh; so, if he seeth reason to alter it to any other, his Authority is Indisputable. Indeed, we are not to Dispute with him about the Reasons of his Positive Precepts, but are bound to believe that a God Infinitely Wise, knows his own mind and purpose in all that he doth; and that there may be just reason why such an Alteration should be made, according to the different Dispensation of himself to Men, is beyond dispute.

4. THAT there was not a fixed Natural Morality on the Seventh Day. I know that there are some who plead, that the Light of Nature did intimate to Man at first, that because God took up Six Days in Creating the World, therefore the Seventh ought to be kept as a Day of rest: but this seems not to hold, inasmuch as all this was of Revolation: Man was last Created, and though the light of Nature told him that the World he came into was God's Wormanship; yet it did not of itself say how much time God t •• k up, in the Creation of it; for God could have done all things with one Word, in 〈◊〉 instant; and therefore the distinct knowle •• of this is a matter of Faith, Heb. 11.9. 〈◊〉 also that Man should observe such a time for the Contemplation of this great work, depended on Divine Institution, and therefore could not immediately result from the light of Nature.

5. THAT hence, if God had as weighty rec ••• to alter the Day, as he had at first to assign it to The Seventh, neither may his Wisdom or C •• stancy be called in Question for it. Though God be Immutable, yet the Creature is a Subject of change, and may pass under 〈◊〉 diverse Condition, unto which God may, without a •• y change in himself, suit the dispensation of his Providence to it: He is of one mind, his Purposes alter not; but according to those purposes, he carries the Creatures through many vicissitudes. And herein he manifests his manifold Wisdom, by accommodating his special Government of Mankind, to their present state. And that on this account there was abundant reason, to change the Day of the Sabbath will come under consideration in the sequel. Though still the Duty itself conti •••• in force.

6. NEITHER doth this change in the 〈◊〉 weaken the Morality of the Duty itself. It is not less a Natural Duty for Men to attend on Solemn Worship, at such time, as God shall Positively appoint for such an end, though he sees meet in his Wisdom to alter it; if still there be a Seal of his Pleasure upon it, the Obligation is of 〈◊〉 force; and as the Holiness of the Day 〈◊〉 appointed, must needs cease upon this chan •• so the same stamp of Holiness, is upon the Day which is by this Edict, thus determined; it having the same Original and Authority, which the former had.

[2.] THAT we have no other foundation 〈◊〉 build our Faith on the Article of such a chan ••• of the Sabbath, but the Will of God about 〈◊〉 revealed in his Word. There may be ab ••• dant help for the Confirming of our Faith in it fetched from the consideration of the great reason on which God was pleased to alter it, when we take a distinct view of it: but there is not sufficient in that to infer that there is indeed such a change because all reasons are not fetched from •• causes of things, but may refer to other Topics, which may recommend to us, the usefulness of them, their, suitableness to the design they are for, and consequently the Wisdom of God in so assigning of them, as Media to the advancing the great end 〈◊〉 all his works, viz. the manifestation of his Glorious Perfections.

HERE then let us observe,

1. THAT this Change entirely depended on God's Pleasure. It is from thence that all Positive Precepts have their Original. It is because he Commands us, that we are under the Obligation to do such things. It was his Edic 〈◊〉 it, which made the Seventh Day holy to him; and it must be the same Authority which make another day to be so, 〈◊〉 •• der to Man's acknowledging and cefe ••• ting of it: And without that, all the Authority of the whole Creation, cannot oblige our Consciences to such Observation.

2. THAT God's Pleasure in all his Institutions; must be made known to us, by Revelation. 〈◊〉 Duties of Natural Worship are to be ••• d in the Law of Nature; and Man's Na ••• l-Conscience did at first contain a full 〈◊〉 legible Sculpture of them: Though, 〈◊〉 the Fall, these are much obliterated, •• d therefore God hath given us a new Revelation of them: But as to Positives, which 〈◊〉 ••• tly result from the Divine Pleasure, 〈◊〉 must know what God's Pleasure is in •• g • rd of them, before we conclude them 〈◊〉 be Duties: and this knowledge can be 〈◊〉 • o other way-communicated to us but by •• d himself, • elling us what is his Plea •••• is this regard; for who is able to dive 〈◊〉 his Mind, till he himself declares it 〈…〉 some way?

3. THAT the way for us to know this, is by 〈◊〉 Word. He did indeed make known his •••• sure in this respect to his Servants of 〈◊〉 ; by Inspiration, Dreams, Visions, Messa •• of Angels, which he continued till the 〈◊〉 was perfected; but he hath now made 〈◊〉 Word to be a standing Rule for us to 〈◊〉 of our duty by, and hath directed us 〈◊〉 ••• ir thither for all our direction in our •••• ing and obeying him. Isai. 8.20. To the 〈◊〉 to the testimony: if they speak not ac •••• ing to this word, it is because there is no 〈◊〉 in them. And therefore David pays 〈◊〉 deference to the Word of God, Psal. 〈◊〉 . 105. Thy word is a lamp unto my feet, and is 〈◊〉 unto my path. And we are assured of 〈◊〉 complete perfection of it, for all the 〈◊〉 of Religion, 2 Tim. 3.16, 17. All scrip ••• is given by inspiration of God, and is 〈◊〉 able for doctrine, for reproof, for correcti •• , for instruction in righteousness: That the 〈◊〉 of God may be perfect, thoroughly furnished 〈◊〉 all good works.

4. THAT hence if there be no Change of the 〈◊〉 , there to be discovered, our Faith of it hath 〈◊〉 foundation. All other Arguments for it 〈◊〉 what use soever they may be, for the 〈◊〉 •• ishing of our belief of it, will not •••• hat of themselves to a demonstration of 〈◊〉 truth of it: For if God hath not in •• is Word declared his Pleasure in this mat ••• , it would be daring boldness in us, to go 〈◊〉 to subvert the order which he at first ••• ointed. Our principal Inquiry therefore will be, whether or no there be that in the Holy Scriptures, that will amount to such an Ordinance, as carries in it the evidence that there is such a Change. Which will be out next Contemplation.

SERMON CLXX.

[3.] THAT the Scriptures afford us sufficient discoveries of God's mind about this Change. That which we are here to consider, is, that the Word of God doth afford us Light to assure us that there was a New Sabbath to be brought in, in the days of the Gospel, and consequently there was a Change to pass from the Seventh, to another Day. Which Day this was, will be ano • considered. Some have thought that this was fore-signified in the Mosaical Law, by the Appointment of the Eighth Day, of the Festival to the solemnly kept, as holy, at the Feast of Tabernacles, Lev. 23.36. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly, and ye shall do no servile work therein. Which Feast had a peculiar respect to the Incarnation of Christ. But I insist not on that. But,

1. THERE are some Typical and Prophetical Text in the Old Testament, which manifestly predict this. And that which I shall peculiarly take notice of is, Psal. 118.24. This is the day which the Lord hath made, we will rejoice and be glad in it. That Christ is aimed at, at least in this part of the Psalm, as the Antetype, the Jewish Writers themselves do acknowledge, and is commonly believed by Christians; yea, the very matter of it enforceth it, being too lofty to be applied to David, and further than in a dark shadow. Here then we may observe, 1. The thing which he is speaking of, viz. the Exaltation of Christ, ver. 22. The stone which the builders refused, is become the head stone of the corner. And that Christ was aimed at in it, is evident, because it is in the New Testament ascribed to Him, Math. 21.42. Jesus saith unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner? this is the Lord's doing, and it is morvellous in our eyes. Act. 4.11. This is the stone which was set at naught by you builders, which is become the head of the corner. And this was done when Christ was exalted, the first step whereof was in his Resurrection, of which the Psalmist brings in the Father speaking, Psal. 2.6, 7. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my son, this day have I begotten thee. 2. He puts a state of Administration upon it, ver. 23. This is the Lord's doing, it is marvelous in our eyes. Ascribing it to God as the Author of the Work, and noting the Surprize it carried in it, Challenging a special Observation. 3. Hereupon he brings in the Consecration of a Day, for the Celebration of this great Wonder, ver. 24. where. 1. There is a remark made on the Day itself, This is the Day; and some read it, and more agreeable with the Original, This is that Day, the Lord bath made it. q. d. This is the Day which above all Days, is worthy to be remembered for the Glorious Work that was done on it; and what Day was this, but the Day in which His Exaltation was introduced. Now when he saith that God made it, it must needs have something special in it, for God makes every day; but it intends something illustrious; He hath made it, so as that it deserves a remark to made upon it, and to be Celebrated to the Lord, and to be kept in Honor of this great Work. As to those that would have this Day to intend the whole time of the Gospel Dispensation, which therefore they would have to be kept as a time of special gladness, it is precarious, and only made use of to leave us no Sabbath at all, which how pernicious it is to the upholding of the Power of Godliness, we have before observed. In the Antetype it Points to the Christian Sabbath, and is therefore to be assigned to the Lord's-Day, which was Sanctified upon the Resurrection of Christ. 2. There is a Resolution to Celebrate it as such; we will rejoice, &c. i. e. We will Celebrate it with Holy Duties and Exercise of Praise to God; for which reason the Chri •• an Church is here brought in, taking up such a Resolution. And though' this Text alone, doth not teil us which Day of the Week it is, yet it tells us, that the Day of Christ's Resurrection, is to be kept by his Subjects, as a Sabbath, in Honor to Him. This also was foretold, Isa. 11.10. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious. That this is spoken of Christ, the foregoing Verses evidently prove, & that this rest intends His Finishing or Perfecting His Work of Redemption is manifest, as will appear in the Sequel.

HENCE,

2. THIS is further Confirmed by the New Testament. And here, the most remarkable place, is that, Heb. 4. begin. Let us therefore sear, lest a promise being lest us of entering into his rest, any of you should seem to come short of it, &c. The Apostles great design in this Epistle, is to prove that Christ was the end of the Law, and was to bring in more Glorious Church state, which was Prefigured in the Mosaical Dispensation: And in the beginning of this Chapter, he designedly proves, that there was another Rest remaining for the People of God, besides that which He gave Man at his Creation, and that which Be renewed to Israel, upon their going into Canaan, which be proves, and then expla •• For the proof of it, he cites, Psal. 95. w ••• Psalm, the Jewish Rabbi's themselves •• knowledge to refer to the Kingdom of th • Messiah: In which, at ver. 7. he inv ••• Men to the Celebration of Gospel Worship, and argeth his Invitation, by an Arg • m •• fetched from the Misery which besel Israel, of Old, for their refusing to enter into the Rest of Canaan: From the manner of lay •• g down this Argument, our Apostle proves that there was another Reft yet behind, to be introduced in Gospel times, which must of •• cessity be aimed at by the Psalmist. For t •• end he mentions three Rests appointed by God for his Church in this World, according 〈◊〉 the threefold state of it; • two whereof 〈◊〉 been already past, at neither whereof th • Psalmist could aim, which he proves distinctly. The first of these was the Rest appo ••• ed to the Church, under the Covenant of Works, prescribed to Man under the Law of Nature, upon God's having finished the Work of Creation, when he appointed and s •••• fyed the Seventh Day; this he proves 〈◊〉 not the Rest intended, ver. 3, 4, 5. And 〈◊〉 sum of his reasoning is, because the Law 〈◊〉 speaks of another Rest. The second 〈◊〉 that which was renewed under the Mos ••• P •• dagogy, which was to be enjoyed in the Land of Canaan; in which, though' he had appointed the continuance of the Seventh Day, (in as much as under that Dispensation, 〈◊〉 had revived the Moral Law, and rein •••• the Covenant of Works, though' together 〈◊〉 it, he gave them a veiled Gospel, and 〈◊〉 was truly a Covenant of Grace,) yet b ••••• it was to be preparatory for Christ's c •••• it was more Servile, and for that reason 〈◊〉 put a new Sanction to the Seventh Day, 〈◊〉 added new institutions and Ceremonial 〈◊〉 to be attended on it. This he proves 〈◊〉 not be intended, because it was so long 〈◊〉 J • shu • had carried them i •• the Ty •••• Rest of Canaan, ver. 6, 7, 8. And the S ••• ture acquaints us, that it was about 〈◊〉 Hundred Years; whereas the Psalmist sp ••• of another yet to come. Hereupon he 〈◊〉 his Conclusion, ver. 9. There remaineth 〈◊〉 fore a rest unto the people of God. The 〈◊〉 is, a Sabbatism, or keeping of a Sabbath, 〈◊〉 which he useth the Hebrew word for a 〈◊〉 hath, with a Greek termination, to 〈◊〉 know that he intended a Day of Rest, of the same kind or nature with those 〈◊〉 had been before appointed. He therefore further explains what Rest it is, and in 〈◊〉 foundation it is laid, ver. 10. For be that is entered into his rest, be also hath ceased, s ••• his own works, as God did from his. Here 〈◊〉 makes a comparison between the work 〈◊〉 Creation, and that of Redemption, and gi ••• us to understand, that Christ our Red ••••• finished his Work after the same m •••• that God did his, i. e. Appointing a 〈◊〉 Sabbatism for the Commemoration of 〈◊〉 for by him that entered into his Rest, is ••• nife • lie use • lie inteeded Christ. And the word, as, •• eads, after the like manner, i. e. with a Sabbath; and no other sense can be given is agse • able with the Apostles design and •• ce of arguing. So that herein is manifest •• said down the Institution of the Christian •• bath, upon the introduction of the new State of the Church, under the Gospel, and that the very day is i • d • g • tated in 〈◊〉 , will •• her appear, under the next Conclusion.

[4] THAT th • s Change is from the Seventh at the First Day of the Week. Having made it is appear that there is such a Change, according to Divine Ordination or Appoint ••• , the way now lies open, the lairer, to •• air for the Day itself to which it is Changed. That such a Change is no way •• radictory to the Law of Nature, we have already considered enough to evidence it: 〈◊〉 though' a Sabbath is purely Moral, yet the ••• tion of the stated time is Positive, and •••• sive depends entirely on the pleasure of the Law giver. Now, that the Seventh 〈◊〉 was first stated, and was also revived at the giving of the Law in the Wilderness, 〈◊〉 evident in the Word of God, that it 〈◊〉 with reason be questioned. And that 〈◊〉 was translated from the Seventh to the 〈◊〉 Day. will also find a satisfying proof 〈◊〉 the Holy Scriptures. I shall not here 〈◊〉 in the Argument, which some place 〈◊〉 upon, viz. that else there would 〈◊〉 • ea a loss of time, and a breach made 〈◊〉 the Appointment of Weeks from the •••• ing, because I cannot discern any •• ght to be in it; the numbering of Time 〈◊〉 Weeks, being of a Civil, and not Theo •• cal Consideration; and this matter de ••• ing entirely on the Wisdom and Pleasure of the Lawgiver. Nor am I convinced a •• the Light of Nature doth warrant our •••• ing of one Day rather than another, as a •••• gth, by reason of any great Work of 〈◊〉 upon it, antecedently to a Positive 〈◊〉 , given about it; though it may 〈◊〉 is it a good reason for the Celebration •• th a Day, and of the Wisdom of God ••• manding it, when once we have an ••• tion for it. But there are Three ••• tion that may here be proposed, which 〈◊〉 put together, may be enough to deter ••• this matter, upon supposition that there 〈◊〉 Change; and of the necessary that God 〈◊〉 reveal his Pleasure to us on this account, is order to our being capable of keep •• ch a Day in Faith, or knowing of our 〈◊〉 on this account.

1 THAT the Day thus Prescribed, is that 〈◊〉 the Week on which Christ Rose from the 〈◊〉 . This was touched at before, and it is 〈◊〉 Providenced from the two Principal texts •••• ed: That the Day Celebrated in that •••• tical Scripture, (Psal. 118.24.) did in 〈◊〉 •• type intend this Day. And this may 〈◊〉 •• there Confirmed, if we consider; that it 〈◊〉 the Day in which He past from His Hu •• tion, to his Exaltation, as appears from ver. 22. Now that not only Christ's Death, but also the time wherein He lay in the litare, refers to His state of Hun •• ation, is agreed of on all hands. And for this reason, the Gospel assures us, that he received his dischange upon his Resurrection; Hence that in Rom. 4.25. Who was delivered • or our essences, and was ra • sod again sor •• ur justification. In this it was that the Binds of Death, which before hold him, were broken, Act. 2. 24. Nor is it l • ss evident from that in Heb. 4.10. For be that is ••• red into his rest, be also hath ceased, from his own works, as God did from his. For we are not to suppose that he rested from his works, during his state of Humiliation. Now when he did so Rest, he did it after the same manner that God rested from His, i. e. with a Sabbath, and that in mediately upon the Rest, which must be the Day of his Resurrection.

THAT this was the First Day of the Week. This is so fully asserted by everyone of the Evangelists, that nothing more need to be said for the proof of it, since it is a Divine Testimony, which cannot be mistaken. For though the words in their proper signification be, one of the Sabbaths. yet it is a manifest Hebraism, who use the Cardinal number for the Ordinal, and the word Sabbth for the Week, the most Honorable Day whereof is the Sabbath: besides that, the History also determines it, because it assures us, that it was the next morning after the Jeswish Sabbath was ended, which we are sure was the First Day. And it is worthy consideration, that the Spirit of God took order, that this Passage should be set down by every Evangelist, which tells us, that there was something remarkable in it, and doubtless this was one thing at least, that it was a Day to be had in Honor to the end of the World.

THAT this Day had a peculiar Honor put upon it, from Christ's Resurrection, end during the Days of the • s •• slies. How far we are to conclude Institution from the Practice of the Apostles, I now shall not dispute; though we are assured Christ referred many things of his will, to be suggested to them after his Assention, by Inspiration Infallible, Joh. 16.12 13. I have yet many things to say unto you, but ye cannot bear them now: Howbeit, when he the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself: but whatsoever he shall bear, that shall be speak, and he will show you things to come. But when we are assured of the thing itself, these things will be cumulative, to establish us in the Truth. It was on this Day, that Christ did first after his Resurrection appear to his Disciples, Joh. 20.1 • . Then the same day at evening being the fust day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saint unto them, Peace be unto you. And his second too, if we take eight days inclusively, ver. 26. And after eight days, again his disciples were within, and Thomas with them: then came Jesus the d •• rs being shut, and stood in the midst, and said, Peace be unto you. The Day of Pentecost seems to have been always on this Day, as is pleadable from Lev. 23.15, 16. And on this day the Apostles had a solemn Meeting, and the Lord too, chose it to be the Day of his miraculous Co • firmation of them in their Ap • stleship, and bestowing on them the extra • rdinary Gifts whereby they were furnished for it; as appears, Act. 2. bgin. It was the Day upon which the Church at Treas was app • ined to assemble together for Preaching, and the Administration of the Lord's Supper, and for that purpose, Paul tarried there seven days, Act 10.6, 7. And me sailed away from Philipps, after the days of unleavened bread, and came unto them to Treas in five days, where we abole seven days. And upon the first day of th • neck when the d • sciples came together to break bread, Paul preached unto them, re •• y to depart on the morrow, and continued his speech until ••• night. It was a a stared time for the Church at Corinth. for making their Public Contributions, 1 Cor. 16.1. N • w concerning the collection for the saints, as I have given order to the churches of G • lati • , even so do ye. And why, but because then they were to convene for Religious Duties? N • w for what other reason should the Apostles pitch upon This Day rather than another, had they not received it from Christ by his Spirit. Paul useth such an expression to them, 1 Cor. 11.23. For I have received of the Lord, that which also I delivered unto you. Besides, there is Emphasis in calling it the Lord's Day, Rev. 1.10. I was in the spirit on the Lord's Day. That it must intend a Sabbath is therein evident, because the Apostle mentions it as a Day well known by such a Name, which must needs be, with respect to its being consecrated by him, to his Service. For in no other respect is one Day His more than another. That it was to be kept in Remembrance of Him, is aloso apparent from the title, as the Sacrament is called the Lord's Supper; for the same reason, now the word Lord, in the New Testament is used for Christ, who also is said to be Lord of the Sabbath; which intimates his Authority to appoint, and put on Holiness on what Day he sees meet.

[5.] THAT the Reason of this Change, will further serve to confirm us in the Belief of it. For though God acts his Sovereignty in assigning the Day, yet he doth it in Wisdom, and therefore must needs have a reason for if; and though he doth not always tell it us, yet in point of the Sabbath he hath pleased to reveal sufficient to satisfy us about it; and this may come under a double consideration; either with respect to Christ, or to the state of the Gospel Church.

1. WITH respect to Christ. I shall not here particularize but offer this summary account of it. That although the keeping of a ••• bath, for the performing of the Duties Worship to God, be a putely Moral D •• yet the fixing of this or that Day, for it •• ing Positive, God hath pleased to do it 〈◊〉 the Commemoration of some great Work of 〈◊〉 in remembrance whereof, the Day is to be 〈◊〉 Holy. This therefore is the special re •••• given of the Seventh Day Sabbath, Exod. 20. •• . For in six days the Lord made heaven and 〈◊〉 the sea, and all that in them is; and resind •• seventh day: wherefore the Lord blessed the Sabbath Day, and ballowed it. Now there • e two great works which God would have the Commemorated, viz. that of Creation all that of Redemptiom; the one whereof is specially ascribed to the Father, the 〈◊〉 to the Son. As therefore when the W ••• of Creation was finished, God immedia •••• appointed a Sabbath to be kept by mankind to be as it were I Sacred Monument of it, Gen. 2.1, 2. Thus the heavens and the evil were finished, and all the bod of them. And to the seventh day God ended his works, which he had made; and be rested on the seventh day 〈◊〉 all his work which be had made. (Although he works hitherto in the the Admi ••••• works of Providence, which are a continue Creation:) so when Christ had accomplished his work of Redemption, in the making satisfaction for Sin, which he declared 〈◊〉 finished in his Death, Joh. 19.30. What Jesus therefore had received the vinegar 〈◊〉 said, It is finished: and be bewed his head 〈◊〉 gave up the ghost. And for which he 〈◊〉 a discharge in his Resurrection; He commanded the Remembrance of it to his Christ Redeeming of His Elect out of the hath of Sin and Satan by Power. And this is 〈◊〉 direct aim of the forecited. Heb. 4.2. •• There remaineth therefore a rest to the 〈◊〉 of God. For he that is entered into his 〈…〉 also hath ceased, from his own works, 〈…〉 did from his. Christ Himself hath to •• 〈◊〉 that it is His Fathers Pleasure, that be 〈◊〉 have an equal Divine Honor paid to 〈◊〉 , on the account of His Redemption, to 〈◊〉 which was due to Him, as He is the Lo •• of all: Joh 5.23. That all men should be now 〈◊〉 Son, even as they honor the Father. He 〈◊〉 honoreth not the Son, honoreth not the 〈◊〉 which hath sent him. And this is one 〈◊〉 why the Christian Sabbath is called the Lord's Day, because it is to be kept in Ho ••••• of the Lord Redeemer; and it is as 〈◊〉 , that the keeping of a Sabbath to any, 〈◊〉 pay him Divine Honor. Not ever was 〈◊〉 such a Benefit brought to Mankind, as 〈◊〉 of Christ's Redemption, in which he repa ••• the ruins of the Apostafy, and open •• a way, by which miserable sinners, might obtain Salvation; in which God Himself assigned the manifestation of the Glory of 〈◊〉 Grace, in which he would be admired forever in those that Believe. Well them • ight He keep up the venoration of this • o astonishing a Work, by such a Day, distinct from the Sabbath of the Creation.

2. WITH respect to the state of the Gospel Church. Here also let us briefly observe, that is the Reavation of fallen M •• , which was •• vided for by the Death of Christ, is cal •• a New Creation, and resembled to the •• st Creation 2 Cor. 5. Eph. 2.24. And that 〈◊〉 put on the no • man, which after. God is ••• ed in righteousness and true holiness. And •• where. On that account may well chal •• ge a Sabbath in honor of it; so the lay ••• the foundation of the Gospel Church, is frequently set forth under this Comparison; had therefore we frequently read of God's •••• ing a New Heaven, and a New Earth, •• ch properly aims at the Gospel Church 〈◊〉 : Now we are assured, that there was 〈◊〉 change to pass in this New Creation, upon 〈◊〉 the old things of the Law. Hence that, in ••• r. 5.17. Old things are past away, behold, all things are became new. Not that the mo ••• Law was to cease, for that was of personal force, being the Law of Nature, but whatsoever was purely Positive in it, was to ••• ergo a change, in order to, or by the ••• ging in of another Dispensation, more ••• nual and glorious; and this is one design of the Epistle to the Hebrews, to prove • h •• there is such a change; and in particular the Apostle argues it from the consideration, of the New Covenant, to be made in these Days, Chap. 8. to ver. ult. And hence it comes to pass that to return to the In ••• tion, proper to that Covenant, is to re ••• ce the new one; Hence that, Gal. 5. 2, 〈◊〉 , 10. Behold, I Paul say unto you, that if 〈◊〉 circumcised, Christ shall profit you nothing. Christ is become of no effect unto you, whosoever 〈◊〉 are justified by the law; ye are fallen 〈◊〉 grace. I have confidence in you through the Lord, that you will be none otherwise mind 〈◊〉 , but he that troubleth you, shall bear his ••• meant, whosoever it be. For though the ••• les did for a while, till the Jewish Law was buried, and to avoid the offense of • at Nation, use some of those Ceremonies 〈◊〉 things necessary for the Interest of the Gospel, till sufficient Conviction might be • id before the people of the Antiquating of them, yet they maintained the Liberty at the Gentile Churches, and suffered them 〈◊〉 to be brought into Bondage. In a word, 〈◊〉 Lewish Sabbath, in so far as it was a ••• ow of things to come, is for that reason abolished, (Col. 2.16, 17. Let no man therefore judge you in meat or in drink, or 〈◊〉 respect of an holy day, or of the new moon, 〈◊〉 of the Sabbath days. Which are d • shadow of •• ings to come, but the body is of Christ) •• t it may give place to the Sabbath which 〈◊〉 a remembrance of Him that is already ••• e.

[6.] THAT this Change began, at the Resurrection of Christ, and is to c • nt • n • c till the End of the World. There are two Things asserted in this Conclusion, which will need but little to be said for the clearing of them.

1 THAT this Change Commenced at the Resurrection Christ. Thence the •• a of it had its da • e. Enough hath been already spoken for the confirmation of this. For we have before proved, that the Seventh Day Sabbath was to continue till then, during the time wherein the Mosaical Padagogy was in force; that at that time Christ had Consummated his Work, and was thereupon to enter into his Rest, till which, the Sabbatical remembrance of it was not made way for; that now Christ having fulfilled the Law, and completed all that which pointed to him in the Ordinances of it, there was no more use of them, and therefore the Substance being come, the Shadows were to fly away: That the great Work of Redemption being wro •• , which equalled at least that of Creation, it was to be solemnly Celebrated with a Sabbath. Now all these things were finished at his Resurrection, by which that New and more Glorious State of the Church was brought in, in which all things were to be New.

2. THAT this Sabbath is to continue to the End of the World. That the New Church State of the Gospel hath its Ordinances, is everywhere asserted in the New Testament, which though' they are called Spiritual, in comparison of those Carnal ones under the Law, during the Non-Age of the Church, are yet External Media of our Communion with God; which mediate Fellowship must abide, as long as we are in this Life, and therefore, as long as he hath a People in this World; the immediate one being referred for a state of Glory, in another. Now this is the difference between the Church state under the Old, and under the New Testament, that That was set up but for a Time, and the Apostle tells us how long, in Heb. 9.10. Which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of Reformation. Whereas This new one is to remain unchanged, till the consummation of all things. The Kingdom of Christ, which is set up under the Gospel, is to abide till he hath done all the Work that is to be done in it, and that will not be until he hath vanquished the last Enemy, and distributed the Eternal Rewards, 1 Cor. 15.25. For be must reign, till he hath put all enemies under his feet. And that will not be, till the great Resurrection and Judgment is over. His Priesthood also abides equally with the other, Psal. 110.4. The Lord hath st • rn, and will not repent, thou art a priest forever. after the order of Melchizedek. Hence said to be 〈…〉 , Heb. 7.24. But this 〈◊〉 , be ••• s 〈…〉 ever, hath on unchangeable Priesthood. And because he hath no Successor either in his Kingdom or Priesthood, the Orders and Ordinances of it are Immutable. On this account it is said to be immovable, Heb. 12.26. It Wheresore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear. And in this regard is the time of the Evangelical Dispensation called the Last Days. Hence also we have that remark, in ver. 27. And this word, Yes once more, signifieth the removing of those things that are shaken, as of those things that are made, that those th • nes which cannot be shaken may remain. So that as the Church of God cannot do well without a Sabbath, while their imperfect stare abides, and they are necessirated to see through a Glass: And the First day Sabbath was stated upon the setting up of the New-Testament Administration, it must continue till time be no more, and the Redeemed of Christ shall be removed to be with Him in his Glory, there to enjoy with Him an Everlasting Sabbath. For we are told; that the establishment of these things abides, till the whole Church is brought to a perfect State. Eph. 4.11, 12, 13. And he gave some Apostles: and some, Prophets: and some, Evangelists: and some, pastors and teachers: For the persecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man 〈◊〉 the p •• s • re of the stature of the fullness of Christ.

USE. I shall here only draw this ••• rence, viz. That we may here see the 〈◊〉 of •• se, w •• either retain the Seventh 〈◊〉 Sabbath in Gospel ••• es, or under a pr ••• of Spiritual Worship observe no parti •• Sabbath at all, or keep the Christian Sab ••• merely upon the account of Eccl s • as • ical A ••• rity. The former of these do in effect 〈◊〉 though in words they deny it, that 〈◊〉 is not come in the Flesh, and that the, 〈◊〉 Covenant still abides. The second pre ••• to a state which cannot, without the grea •• vanity and folly be expected in this Woe •• and put from themselves one of the grea • and excellent Media, which Christ 〈◊〉 ordained for Communion with him on 〈◊〉 side Glory. And the last do utterly ene ••• the Authority of the Sabbath, and take a ••• the relative Holiness of it; which ca ••• depend on the Power of any Order of 〈◊〉 whatsoever, but upon Him alone, who 〈◊〉 Lord of the Sabbath. Let us then fortify ourselves in the belief of this Article, and ladi •• to express our entire Love and Thankfulness to God and Christ for that Glorious W ••• of Redemption, on the Efficacy whereof, 〈◊〉 hope to obtain Salvation; and serve 〈◊〉 with Reverence and Godly Fear, in the •• ligious Observation of the Christian Sabbath.

[NOVEMBER 17. 1702.

N.B The Reader is desired to Observe, that by reason of several Presses being made use of in this Large W ••• has fallen out (as is frequent is such cases) that the Pages for a considerable may, are ••• bred ever a •• .

SERMON CLXXI.

WE have already taken an account of the Morality of the Fourth Command, and ••• petual Obligation of it; as also of the 〈◊〉 of the Week, which is appointed by the Anthority of Christ, to be observed as a Sabbath, 〈◊〉 the Days of the Gospel. That which now 〈◊〉 to be considered, is the Improvemens that 〈…〉 to make of, and the Employment we should 〈◊〉 ourselves in upon this Day of Rest; 〈◊〉 that is by Sanctifying or Keeping of it Holy which is supposed in the Question, to in ••••• the sepcial duties enjoined us on this 〈◊〉 . Now the Sanctification of anything 〈◊〉 , in the separating of it from Common, & ••••• ting of it to Sacred uses. And because 〈◊〉 is properly nothing else but an Adjunct of 〈◊〉 beings and the Measure of the Creatures 〈◊〉 , therefore the Holiness of Time must reservered to the things which are either to 〈…〉 or omitted, with respect to the Con •• tion of it: Or the Time is Holy, because 〈◊〉 hath separated it for holy Services, and se •••• it from those that are Common. For 〈◊〉 the Duties that are incumbent on us, 〈◊〉 Affirmative or Negative, what is to be 〈◊〉 , and what is to be avoided. And in order to 〈◊〉 taking of this up aright, let me premise Th •• things,

• 1. THAT there were some things Commanded 〈…〉 of God, under the Law, to observe, 〈◊〉 not Obliging on the Christian Sabbath. 〈◊〉 the Duties of this Command wholly 〈◊〉 Mosaical Pedagogy, is to return to that 〈◊〉 from which Christ hath made us free. Thou were many Rituals of Ceremonial Wordly, which were appointed for the Sabbath, and 〈◊〉 therefore made Appendices to it, during that Constitution, and were therefore to cease, them all these were put to an end. There were 〈◊〉 severe Judicial appointments reserring 〈◊〉 , though strained higher than ever was in •• ded, by the Pharisees, in the days when Christ 〈◊〉 here in the Flesh. They were not to kin •••• fire, E •• d. 35.3. Now this was given for 〈◊〉 severe Dispensation, and is not so in Gospel ti •• , as we shall further observe afterwards.
• 2. THAT we are not to Measure the Duties of the Day by the remaining •••• ies lest in •• ol •• Men, nor by the Powers resl •••• to renewed Men in Regeneration. It is one Notorious design 〈◊〉 the pretended Moralists of the Age we live in to level all Moral duties to Man's Power, where by, they not only debauch the Christian Religion, but even Morality itself, and make it: Pander to Men is Lusts. But we must remember, that the Law of God, is the Rule of Mo •• Duty, and is therefore just in itself and require nothing but what is equal, That the Reasonable Creature should pay entire Obedience to; the because it was given to be Man's Rule, and under Sanctions, it was mere that Man should be made with Concreated Powers in him, to pay entire conformity to it; which he was, when he came out of God's hand, though' he hath lost then by his unhappy Fall. Nor doth the Equity of Obligation of the Law cease, because Man hath lost his Strength by his own default; for then of what use had the threatening been? And though this Image is renewed but in part in the Regenerate, so that they cannot come up to the breadth of the Law in its demands, yet the Law itself remains Unchangeable: And though God accept of the sincere though' imperfect Obedience of Believers, having accepted of the perfect Righteousness of Christ for their Justification, yet all their short comings are Moral defects, and on that account sinful; for the pardon whereof, they are daily to apply to that One Sacrifice; and they themselves are not to rest in their present Measures, but be evermore pressing on towards perfection. Met. 5. 〈◊〉 Psal. 3.13, 14.
• 3. THAT many Christians do ever Superstitiously Do some things, and Abstain from other things, through ••• erring Conscience. As there are some that are over-lax, so others are too rigid in their Principles on this account. There are some things which they Scrupula • sly avoid on that Day, which are not only lawful, but may be a great Duty for them to do on the Day, and others thines they zealously prosecute, which they ought at least to abate in: And this unadvised Zeal of theirs, not only hurts them themselves; but also is not a little prejudicial to others, partly by their unjust Censuring of them, and partly by occasioning prejudice in them against the Day itself; which what they be, will be manifest, in the laying open of this Answer and that which follows. Only it may here serve to Admonish us that we ought to use great care, in getting ourselves rightly informed in this point.

WE may 〈◊〉 proceed to inquire into the Answer itself, and therein take an account of the Duties that ••• e incumbent on us, if we would arighs Sanctify the Sabbath, to the proper End and Usefulness of it. And here.

1. IN General, it is to be done by an holy resting all that Day. And here observe,

• 1. THAT it is to be kept, as a Day of Rest. The Hebrew word used for the Sabbath signifies, a Quiet, a Rest, a Cessations it therefore implies that there must be a Cessation from something, or an Abstaining from some work, or excercise, which there is liberty at other times to be employed in; which, what it is, will afterwards he considered. And doubtless, one design of the Sabbath is to put as in mind, and give us some Prelibations of that Eternal Rest which we hope to enjoy in Heaven, where we shall partake in a never ending Sabbatism: for which reason the future Glory is so often called a Rest in the Scriptures; where we shall be called off from all other Diversions, to Lord Immediate Communion with God in Christ forever: the representation whereof is nowhere more manifest, than in the right Observation of the Sabbath.
• 2. IT is to be kept as an Holy Rest. We are therefore Commanded to keep this Day holy: And the word for Keeping, is used also for Observing, and using of greatest care & vigilence, and the word itself carries so much in it as intimates, that there is something to be done by us, in the right sanctifying of the Sabbath. Nor can it be observed acceptably to God, or profitably to ourselves, by a sitting still and doing nothing. And indeed, there is no one Command in the Moral Law, that can be duly kept, meetly by Negatives: yea indeed, though' it be a Day of Rest in some respects, yet in others it requires us to be as fully employed, as in any other day of the Week; as will be manifest when we come to consider what Occupation God hath laid out for His People to employ themselves in, upon this holy Day. Nor indeed would it serve to help us to the promoving of our great End, if there were not such Business laid out for us in it.
• 3. THIS holy Rest is to be kept through the Whole Day. The meaning of this is, that so much Time as God hath set apart & Sanctify'd to be a Sabbath, is to be spent and applied to this holy Resting. And this also is very apparent by the Letter of the Command from that, in it, indefinitely, not in this or that part of it, but from the beginning to the end of it, even All that Time which God hath separated from Common to Sacred Use. There is nothing common or nuclean to be admitted on it, nor anything to be done, but what is serviceable to help forward the holy Duties of it.

AND here there is a weighty Question controverted. viz. What Time is to be employed in this holy Rest? whether it intend a Natural Day of Twenty four Hours, or Artificial of Twelve? And there are Judicious Divines, who plead for the Morality of the Sabbath, who argue on either hand and offer a proof of their Opinion; but I am not engaged in Disputes, but only to lay down the Doctrine of Principles and confirm it.

HERE therefore give me leave to present this Assertion. viz. That the whole Natural Day of Twenty Four Hours, is to be kept or observed by the People of God, as an holy Rest to God. The evidence of this will be sufficiently gathered, from what hath already been offered, and proved about the Nature of the Sabbath. In sum, That the whole Time that is by God's Order consecrated to be Holy, is thus to be accounted, and accordingly kept, is unquestionable. For, the Holiness of the Time, it 〈◊〉 respect to the Subjects of it; for we 〈◊〉 ••• red that the Sabbath was made for Men. 〈◊〉 the Time set a part for a Sabbath is a 〈◊〉 Day of Twenty four Hours, hath also 〈◊〉 considered, and Scripture-Evidence for it •• duced; and for that reason, so much Time 〈◊〉 to be Sanctify'd by us as a Sabbath; 〈◊〉 those Foundation are True, all the Arg ••••• produced to invalidate them, will fall 〈◊〉 them; all whereof I suppose are 〈…〉 false Principle, viz. That the whole Time 〈◊〉 Holy, for the sake of Religious Duties to 〈◊〉 formed in it, and is therefore to last no longer than Men have strength to attendon those Ser •••• of Worship: And thus there is no other •••• ness given to the Sabbath, than to D •••• 〈◊〉 solemn Worship appointed by Men: And 〈◊〉 the Sabbath must be longer to one than, ••• there, because some have more strength to 〈◊〉 out in these Duties than others: Whe •••• though' the reason of a Sabbath is for our s •••• tration to the Attendance on the Worship of God, yet the Holiness of this Time depends upon a Word of Institution, and must be resolved into it; and unto that we ought to have a special respect, in all that we do on it, 〈◊〉 the same Duties that are done on that Day, may be performed occasionally on other Days, for all Worshipping of God is not res •••• to the Sabbath. And there are other 〈◊〉 also to be done on that Day, either Cons •••• or Occasionally, (as will be considered is 〈…〉 time) And this may suffice for the 〈◊〉 Consideration.

II. THE more Particular resolution of the Enquiry, is contained in the residue of the Answer; and may be comprehended 〈◊〉 two heads.

• (1) The things that are 〈…〉 Rested from on this day.
• (2) The things that we are to exercise ourselves about in the Sanctification of it.

I. THE things that we are to •• st from on that Day, are such worldly Employments 〈◊〉 Recreations, as are lawful on other days, and this is contained in these words, In is thou 〈◊〉 not do any work, Hebr. Every work: Not, that all works of all sorts are here, forbidden, for there were and are the things to be done on that day, which are the work of it: It is therefore to be limited, and it is usual in that Language to express Particulars, is general terms; which must be interpreted according to the Analogy of faith, and so as may 〈◊〉 with other Scriptures. Our Catechism therefore well expounds it, of Worldly Employment and Recreations; and others, of Servile Labor: And the word used, is supposed most properly to intend such. However, it is to be understood of that which is before called, Thy Work, which is allowed to be done on the 〈◊〉 Six Days; and the Prophet is a good and •••• ible Commentator on it, Isa. 58.13. Not 〈◊〉 thine own ways, nor finding thine own plea • irt, •• r speaking thine own words.

AND here let us observe, 〈◊〉 THAT there are some things •••••• full 〈…〉 at any Time, being themselves sot ••• 〈◊〉 by the Law of God; and we are to ••• se that these things are not allowed on the 〈◊〉 : for doubtless that which is in itself a 〈◊〉 be Sanctifyed by being done on Ho ••• , but the Sin of it is aggravated by the 〈◊〉 of a Profanation of the Sabbath, which 〈◊〉 the Audaciousness of it.

THAT there are other things that are Law ••• ••• er Days, which God doth not allow as 〈◊〉 this Day: Nay they may be Duties then, 〈◊〉 would be our Sin to neglect them, whereas 〈…〉 now would be a great Transgression. 〈◊〉 by the way. shows us the vanity of 〈◊〉 pretend to keep a Sabbath every Day, 〈◊〉 also in the Secular Employments they ••••• pial in; which is here contradicted by ••• sech • ding of such works these from His ••• th: It therefore cannot be such a Sabbath 〈◊〉 hath appointed, which these Men talk of. 〈◊〉 these Works are of Two sorts,

• 1. THEIR Worldly Employments: By these are intended, the works of their particular Cal ••• , and these are called their own Works, 〈◊〉 for the Supply and Support of the out ••• Man. God hath appointed to every Man ap • ticular Calling, for the providing himself 〈◊〉 the things that are necessary and conveni ••• for this Life, and hath required of him Dili •• ce in it: But he hath Commanded him to 〈◊〉 from these on the Sabbath: God hath given 〈◊〉 Days to do these things upon, but He will •••• ve us to do them on His Day, having •••• ed another manner of Business for us to 〈◊〉 that Day; which their following of their •••• r Employments would impede and inter ••• them in. There are indeed some outward 〈◊〉 , or Second Table Duties which are to •••• e on this Day, which are pointed to in 〈◊〉 Clause of the Answer, which will be •••• red under the opening of it: But here in ••• all, there is nothing to be done on that 〈◊〉 for worldly Gain, or the advancement of 〈◊〉 Estate in the World; for that is our own ••• k, which we may not now do.
• 2. THEIR Recreations: i. e. Those that are •••• lly; for the Epethet is to be applied to both. I Recreation is properly a Diversion from the ••• ed Labor we have been engaged in, to some •• rcise wherewith we may refresh our tired 〈◊〉 or Spirits, to fit us to return to them, with 〈◊〉 Vigour and Alacrity. The Lawful •• of which Recreations, we have sufficient ••• rant for, in the Word of God; and they are ••• eed Necessary, nor could we without them s • ve God cheerfully in our Callings: Now there the Three sorts of Recreations used by Men, Na •• all, Spiritual and Sinful; the last of these are a • no time to be used: Unlawful Games and Pastime ar • never in Season whatsoever they may afford to our Carnal Part: God's Law is never to be broken by us to make ourselves Sport, and those that adventure on it, will procure Soever to themselves by it: As to Spor ••• all Recreation, or such in which we divert ••• n the i •••• brances of the World, to solace •• d r ••• resh ourselves, in Meditation on the Word of God, and Co •••• sion with Godly Men in Religious Consere ••• , these are proper to the Sabbath, and such Recreations the Psalmist i •• red himself to, Psal, 119.24. But there are Natural and Giver Recreation, which are in themselves lawful, and provided they are 〈◊〉 to a right end, and in due sense ••• , and measures, are allowed to 〈◊〉 ; but these must be avaided on God's Day, as being alien from the proper Business of it, and very Mores •• th •• en ••• . 〈◊〉 there is a threefold Resting from those, which in here required; 〈◊〉 In own Thoughes, Words and Actions: for it is a great Truth, that the Law of God, is a Rule not only to govern but out word Converser in a among Men, bet our 〈◊〉 Man, and our Hearts and Tongues, as well a • our Hands crible under the Command of it, and God, who is the great Judge, knows the one as intimately as the other. Here then,
  • 1. WE must Rest from these in our Thongben It is the Psalmists Petition, Psal. 19.14. last the words of my mouth, and the meditation of • y heart be accepted is in thy sight, O Lord my strength and my Redeemer. And let us use never so much Circumspection in our Words and Behaviour before Men, yet if we suffer our Minds to rove upon these things, and nourish inward musings on them, all the other is mere Hypocrisy, and God who sees in secret, will Judge us to be ••• bath-Breakers. That therefore is one thing required on this account, Isa. 58.13. Not sinding thine own pleasure. And indeed, if we nourish such musings within us, we shall hardly prevent their breaking forth into Words and Deeds: For all sinful Actions have their Conceptions within; and their first Embryo is conceived in a Thought, Jam. 1.15. And we are told, Mat. 12.34. Out of the abundance of the hourt the mouth speaketh. If therefore any Thought offers itself to us, which would draw us to meditate upon our Worldly Business, to contrive and lay out the Affairs of the Week following, to meditate this Journey, that Bargain, the other Affair that is on our hands, we ought immediately to withstand it, and turn away from it, as that which is impertinent, and crowds in unseasonably, to hinder us in the Duties of the Day. We should keep these things out, or thrust them out, and not suffer such Vain Th •• s to lodge within us; otherwise we shall not give to God our whole Hearts in His Worship, and thereby lose our Happy communion with Him on His own Day: And this we should do by calling in, and solacing ourselves with other Thoughts which are Spiritual and Heavenly? And we must take a great deal of Pains with ourselves in this regard, else the Flesh that is within us, will easify betray us.
  • 2. WE must Rest from these in our Words: Words are a Medium by which we impart our Minds to, and so hold Communion with others; and by the Art of Speaking, we are advantaged to maintain a Rational Society, with those of • ur own Kind, which is of itself a great Privilege to Man, who is natunally a Sociable Creature. But as there is a Good, so there is on Evil Communication, which we are told Corrupts good manners, 1 Cor. 15.33, Now though there is a Liberty to Discourse, at other times, of our Affairs of the Would, and entertain one another with Civil M • rth, in our Conferences together; yet these are to be avoided, and a Cessation from them observed on the Sabbath. No doubt there are such Discourses between Christians, which do very po • perly belong to, and greatly help forward the Sers • o • of the Day, and is therefore one of the Dution to be performed on it, as there is occasion; but the • we ••• ust not talk of the Asses, but of the Kingdoms, not of Carnal, but Spiritual things. Vain and frothy Language is to be avoided at all times, for it discovers a vein Heart, and a Mind alienated from the F ••• 〈◊〉 God, but to offer Discourse on the Lord's Day, which is needful at other times for the managing of the mutual Commence between Men, by which the Affairs of this Life must be carried on, is that which ought not to be; and therefore such things are to be Adjourned, as sorn as Holy Time begins, till it be over. And to neglect, or not be careful in this respect, will not only b ••• t ourselves, and being us under der Guilt, but will also undanger others; by d • awing them off from the better, and more seasonable Exe • cises, which the Time calls for, whereas the other would tend to Edification: And by this we shall grieve the Hearts of those that Fear God, and make Conscience of Duty in this regard, when they see God's Day in this manner violated.
  • 3. WE must Rest from these in our Actions. And this is expressly intended in the Procept; Thou shalt do no Work: and this extends both to the works of Labor and Recreation, both being included in that, Isa. 58.13. Thine own ways. We ought to cease and withhold our hand from everything that is Servile, and whatsoever Wordly Business we are engaged in before, as soon as ever this time comes, we must forthwith knock off from it, and not make the Sabbath to give way to our Convenience, but Subordinate that entirely to this. We may not go into our Shops to buy and sell, nor engage in our Days Labor, though never so secretly: nor may we write Letters of Ordinary Business or Complement, during Holy Time, for that also is our own Work.

AND here also let it be observed, that it is not enough that we do thus ourselves, but it is incumbent on us to see, as far as we can, that all such as are under our Care and Charge, be thus Observant of the Lord's Day. The Command therefore saith. Thou, nor thy Son. &c. And this belongs, not only to the Governors of Families, but also to the Civil Magistrate, who is to be Custor utrius{que} Tabula: And therefore it is added, Nor the Stranger that is within thy Gates: God hath made it their Duty to see, that there be an External Rest on that Day, and that, not only in the Time of Public Woship, but in every Part of Holy Time, frow •• Civil Labor, and from all manner of 〈◊〉 Sports and Pastimes, else they will being a 〈◊〉 upon themselves, and the Places they live in. And it ought to be a prevailing Motive, 〈◊〉 that have any Authority in their hands, 〈◊〉 it carefully, that so they may not incur 〈◊〉 Displeasure for their neglect. Let us than 〈◊〉 heed to ourselves and to ours in this regard 〈◊〉 peculiarly beware of Two things, viz. That we do not by our Example, in neglecting 〈◊〉 watchfulness over ourselves, encourage 〈◊〉 take the Liberty, and allow themselves ••• tionsness in their Words and A • tions 〈…〉 . Day, which will procure for us His H ••• ••• pleasure. And hence also, That we do not by our Command, put any of our Children or ••• vants, upon things unnecessary on that 〈◊〉 , by which this Command will be vind ••• , 〈◊〉 they taken off from those Duties wherein they ought to seek Communion with God th •••• ; as knowing, that we shall be partakers in 〈◊〉 Sin, and bring Guilt on our own Souls; •••• bring that we must give an Account 〈…〉 e • re long, of the Souls that He hath c ••••• d to our Charge.

SERMON CLXXII.

II. IT follows to consider the Things 〈…〉 are to Exercise ourselves about, 〈◊〉 Sanctifying of the Day. • e observed, 〈◊〉 there are not only the things that are to • e ••• ed from, but also such things as we are to ••• py ourselves about, in the right keeping of a Sabbath; and there are Two Things m •••• d in General, which will help to point us 〈◊〉 Duty in this regard.

• 1. That we are • o s •• d the whole Time in Public and Private Exer •• es of God's Worship.
• 2. Except so much as is take taken up in the Works of Necessary & 〈◊〉 ,

The former directs us to that which is the 〈◊〉 Work of the Day, the latter to that which is subordinate and occasional: We may take a more particular Account of what is contained in either of these:

[1.] THE time is mainly to be sport, in Public and Private Exercises of God's Worship. The Whole is so to be employed, except what comes under the after consideration. Here then, let me observe these things;

1. THAT our great Business on the Sabbath, is the exercising of ourselves in the Duties 〈◊〉 Worship. The Fourth Command properly belongs to the First Table of the Law, which bears a proper respect to Worship, having God nextly and immediately for the Object to which it is directed: Now that wherein this Command is accommodated to the Worship of God, is, in that it Consecrates a special Time to be employed in this Worship: Hence that in Isa. 66.23. From one Sabbath to another, shall all flesh come to worship before me, saith the Lord. Not but that there are duties of Worship to be done on other days, and on all occasions, but here the keeping of the Time itself Holy, is one part of the Worship, as hath been formerly observed: As also, that the Time is made holy, with inspect to the setting of it apart to be employed in such Worship; and the Precept enjoining of us so to employ it, this then is the next and most direct End of the Sabbath. As therefore we are to abstain from servile, so we ought 〈◊〉 •••• ge ourselves in spiritual Services on this Day; we are therefore to keep it holy, 〈…〉 enjoined in the body of the Com ••••• , which we observed, includes in it something Positive.

2. THE Duties of Worship to be attended 〈◊〉 on this Day; are either Natural or Insti •••• The distinction of Worship into these 〈◊〉 •••• s, hath been already observed under 〈…〉 & Second Command: And both these 〈◊〉 are to be attended on the Sabbath; for •••••• ath was a separated time to oblige us 〈◊〉 particular Attendance on Worship itself, all consequently involves both of them in it 〈◊〉 whatsoever comes under the Nature of 〈◊〉 and is required of us by God, is sured 〈◊〉 Time, being holy; and we shall find ••••• ts for either of these, in the word of God. 2. THE Duties as Natural Worship, are such 〈…〉 fitted to the Nature of Man, and flow 〈◊〉 the great End he was made for, viz. Ac •••• to glorify God. And therefore the light ••••• re directs Men to Practice them on all •••• as, certainly then these are fitted for 〈◊〉 ••• ath, according to the End and Useful •••• it. Such therefore are recommended 〈◊〉 in the Psalm, which was Celebrated for 〈◊〉 •••• ath, Psal. 92 beg. And indeed, in these 〈◊〉 there is intimate Communion main •••• between God and His People, which is •••• ey End of all Worship, and of Days of •••• ip: And hitherto refers Praying, Prai ••• Meditation, and holy Conference, ibid.

3. THE Duties of Instituted Worship. And user these are contained all the Positive Or •••• es and Sacred Ceremonies of God's Ap •••• ent. In the days of the Law there the Sacrifices appointed to be offered on these 〈◊〉 and though' there were such as were for 〈◊〉 day, yet they were to be doubled; and double other Rites to be attended, with a pe ••• respect to such days as God had set a ••• for them as is obvious in the Levitical 〈◊〉 . But all these are now out of doors un •• the Gospel, being to give place to a more ••• all Worship, which is adapted there un •• Nevertheless there are the Appointments 〈◊〉 the Gospel, which are Positive, and these at either the Way & Manner, in which the ••• es of Natural Worship are to be attended, in the Public Assemblies, and the Ministra ••• of the Word, and Preaching of it, which 〈◊〉 required on the Sabbath; or the dis ••• tion of the Sacraments of the Gospel, which we have before taken notice of, as beloging to the Sabbath

3. THESE Duties may come under a double Consideration, viz. either Public or Private: The former are to be performed in the Assemblies of God's People, wherein they were to Convene together, and jointly to perform such Duties to God; the neglect whereof is warned against, Heb. 10.25. Christ therefore was wont to go into the Synagogues on the Sabbath, where there was a concourse of the People, for Prayed and Reading of the Word. And the Apostles did on that Day essemble with the Churches to break Bread; see for these, Acts 13.14, 16.16 13.20.7. The latter was to be performed, either in more private Families, or secret Retitements of the People of God. For there is a Service & Worship due to God from Men, in every Station that he hath set them in.

4. THAT this whole Time is, as far as may be, to be employed in some of other of these Execises. That it cannot all of it be actually so attended, will be considered afterwards: Nevertheless because this is the principal and direct business of the day, it is to have a very great regard had to it in all that we do. And here I shall only offer a few general Rules.

1. THAT no one Duty can Ordinarily take up the whole Time in the performance of it. What extraordinary Occasion there may be for one more especially at this or that time, as the Providence of God shall direct, yet in our ordinary Celebration of the day, there is a variety of Service accommodated to it, and these are to be performed Successively one after another. There were therefore of old manifold Services laid out for the Sabbath, some Moral, others Ceremonial; some Natural, others Instituted: and there was the like in the practice of the Apostles in the New-Testament times, Act. 13.14.15. And herein God hath suited the Services to the Constitution of our Bodies and Spirits, which would in a while be tired out, by the long continuance of one duty, which is relieved by the Change, and passing form that to another, which becomes a Recreation to a gracious Person, and helps him with unwearied cheerfulness to go through the Day, and the Religious Duties enjoined on it.

2. IT is not necessary, that all the Duties of Worship be solemnly attended on every Sabbath. Tho' there are none but what belong to, and are proper for that day, yet there is no Obligation lying upon us to go through them all every time the Sabbath recurs; but there is a Prudence to be used by the People of God on this account, though still there are some which should be more constantly attended, and others more intermittedly. And here observe, that there are the Duties of Natural Worship, which challenge the first Place, and more constant Attendance, viz. Prayer, and the Dispensation of the Word of God, and holy Meditation: Whereas those which are Ceremonial, may have their particular times to be attended. Baptism in to be Administred only when there is a Subject that offers to partake in it, the Lord's Supper is not under a Precept of being Administred every Lord's Day, but may be Dispensed, either oftener of seldomer, is the Circumstances of the People concerned t • erein may be; nor is there any certain Preser • ption in the Gospel for it, only it should be frequent; and the Duties of Natural Worship should be used for our help in the other.

3. THAT the Public and Private Duties of Worship, ought so to be ordered, that •• y may help, and not thrust out one the other. The whole Sabbath is not to be spent in Public nor yet in Private ordinarily, except when the Providence of God prevents the Opportunity of Public Assemblies, which is would not to s • ll out in Times of Persecution; and though' the I rivate is to give way to the Public, yet the Times of are to be accordingly laid out, so as not to enterfere; because the Seasons for Public Worship must be ordered for Edification, which naturally requires that all are agreed in it, else there will 〈◊〉 avoiding of Cons •• sion; and it would be no small reproach to the Profession of a People, if whilst some are attending on the Worship of God's House, others are mean while taken up with their Private Devotions at Home, and hinder themselves thereby from giving their seasonable attendance on the other. Not will the Sabbath on the other hand be suitably observed, if Persons through Sloth lose the Opportunity of Family and Closet R • ligion, because else they should come too late to the Assembly. We should therefore use our Private Duties, to prepare and dispose us to attend upon, and get Profit by those that are Public and so to wait upon those Public ones, as may serve to help us forward to a better prosecut • on of those Private ones, which we retire from the Public to attend upon.

4. THAT the People of God ought to endeavor after a due five preparation for these Duties. It was ••••• able Custom among the Jews, that upon the approach of that Day, they set themselves to make ready for it: Hence we read in Luk. 23. •• . And that Day was the preparation, and the subborbdren on. And though that nextly aimed at the Preparation for the Passover, which was a special Sabbath, yet it is app • icable to all Days so appointed. But that we be not here mistaken, we are not to judge, that such Preparation, and setting apart some time for it, is a Divine Institution, for then that time also would be Holy equally with the other, which it is no • ; but this Duty comes in upon a Moral Account, and stands in the same Order with Preparation for all Solemn Duties that are attend; and doubtless, the more Solemn the Duty is, the more need have we to make ready for it; and this is very needful with respect to the Sabbath, both because of the Holiness of the Day, and we are bidden to count it very Honorable, Isa. • 8.13. And in this way we do put Honor upon it, as also, because of our aptness to be entangled with, and lose ourselves in the Secular Businesses of this Life, which will very much unfit us for the Holy Duties of it, unless we fix ourselves to get into a readiness for the Day against it comes; which is to be attened by a seasonable knocking off from the Affairs of this World, and endeavoring by Prayer and Meditation to g •• our Hearts in a Spiritual Posture. Only us must observe, that though' to neglect this, what we may get such an Opportunity discovers a low Value for the Day; yet to avoid any needful thing, that comes unexpectedly, left 〈◊〉 should break this Command, is Superstition.

5. THAT whatsoever they do on that Dey ought to be with a suitable regard to the Holiness of the Time. All the Duties of Worship are Holy, and for their own sake we o •••• 〈◊〉 endeavor suitable Frames of Holiness, in 〈◊〉 doing of them; but such Duties done on the Sabbath, have a further consideration of Holiness allowed them, and that is with regard 〈◊〉 the Holiness of the Day; and not only so, 〈◊〉 there are other Duties which on this Day may be necessarily performed, besides such as 〈◊〉 Acts of Worship, as we shall presently obser ••• : Now there is a regard to be had to the Times even in the doing of them; and that is, 〈◊〉 due Suserviency to the Great and Principle 〈◊〉 fair of the Day; and thus we are to keep 〈◊〉 feet on that Day. Isa. 58.13. i.e. Our Th •••• and effections from roving unnecessarity, 〈◊〉 the Business incumbent on us, in Sanctifying the Day: How this is to be done may be observer under the next. Hence,

[2.] THERE is an Exception made of 〈◊〉 much Time, as is to be taken up, in Work of Necessity and Mercy: i. e. These may 〈◊〉 must interrupt the other Duties, so far as they do intervene. And for a right understan •••• of this, let these things be observed,

• 1. THAT the Sabbath was appointed 〈◊〉 Man's Good, and not for his Harm. This 〈◊〉 general Rule, but may be particularly a •••• modated with due Caution. Our Savior 〈◊〉 use of it, in reslecting upon the unjust Cea •••• of the Pharisees cast upon his Disciples, for gathering and eating ears of Corn, on the Sabbath Day: Mark 2.27. And he said unto 〈◊〉 The Sabbath was made for man, and not man for the Sabbath. It was indeed to advance Man's Spiritual Interest, in givi • g him Opportunity to sequester himself for Communion with God in the way of Mediate Worship but was never intended to heart any of his Interests in this World
• 2. THAT as there are Duties of Worship to be performed on our Days, so there are Duties of Righteousness to be done on God's Day. These Duties, though' they differ in the next Object and End, the one belonging to the First, the other to the Second Table, yet they agree in the •• mate Object and End, which is God and His Glory; for this as well as that, is to be done in Obedience to Him; and when they are so done sincerely, we have Communion with God in them: The one belongs to our Duty to Man, but it is in order of Serving of God, and so they do not necessarily thwart one the other. Now that the Duties of Worship may be done on any of the Six Days, is indisputable; there were daily Sacrifices For every Day; there is the •• ty of Reading the Scriptures, and Prayer to God, that cannot ordinarily be omitted one Day without Sin: It is lawful and convenient to ••• ch and Hear the Word on the Week Day; 〈◊〉 Tim. 4.2. Preach the word, be instant in season, out of season. Days of Fasting and Thanks giving are to be kept on such times, when 〈◊〉 Providence calls for them. In like manner there are Second Table Duties that may or • ight to be done on Holy Time; and are either 〈◊〉 Duties of the Day, or are occasionally 〈◊〉 for by the Circumstances: what these 〈◊〉 will be presently considered.
• 〈◊〉 IN the doing of the Duties of the Sabbath, 〈…〉 employ our Body as well as our Soul. 〈◊〉 are some indeed, that are more peculiarly Spiritual, i. e. to be performed in and by 〈◊〉 inward Man. Such as Meditation and Self ••• tion, and Prayer in our Hearts; but all 〈◊〉 •• s • itutions of the Day require the exercise 〈◊〉 Body: We are therefore to offer them up 〈◊〉 , Rom. 12.1. Nor can God's People hold visible Communion one with another, without 〈…〉 of their Bodies in it: We are therefore Commanded, 1 Cor. 6.20. Glorify God in 〈◊〉 body, and in your spirit, which are God's. And the reason for it is Cogent, viz. Christ hath 〈◊〉 the whole Man; and indeed the Body •••••• rily the Soul's Organ in the working of •••• perate Acts in which all outward Worship 〈◊〉 is to be performed by man; and therefore a pretence to a Spiritual Communion to ex ••••• the other, is Enthusiastical.
• 〈◊〉 HENCE that the Body may be fit to Dis •••• these Duties aright, there is something 〈◊〉 done for it on that Day. The Body hath ••••• dance on Means for the maintaining of the Vigour and Activity of it, whereby it may 〈…〉 attend the Service it is appointed to, 〈◊〉 tiring, fainting or giving in: and it 〈◊〉 in need of this as well for Sabbath Ser ••• , 〈◊〉 for the Business of this Life; for we 〈◊〉 to do these with our might, as well as the 〈◊〉 whatsoever is requisite for this, must be 〈◊〉 proper for the Day: And therefore, though' 〈…〉 lites were not to gather Manna on the •••• th, yet they were to eat it then, and accor •••• , to lay in Two Days store the Day be ••• .
• 〈◊〉 AND there are Duties which we o •• to our •••• our on the Sabbath, as well as at any other 〈◊〉 . The Duty of Loving our Neighbor as 〈◊〉 selves, is an abiding Duty, and uninter •••• : It is not only a Week Day Duty, and 〈◊〉 omitted on the Sabbath; though' that be to •••• m us in the right discharge of it: And be 〈◊〉 , and very often doth, stand in need of our ••• ling it to him, not only for his Soul, by ••• selling and Instructing of him in the things 〈◊〉 ; but also in regard of his Bodily & out ••• Concerns, which are not in themselves 〈◊〉 Acts of Worship, but of Charity; but yet 〈◊〉 to be omitted, till this Day be over.
• 〈◊〉 THESE Duties are usually distributed, 〈◊〉 the Works of Necessity & Mercy. It is • ne, the Works of Mercy here called for, are 〈◊〉 as have a Moral Necessity on them, arising 〈◊〉 the Physical Necessity of the Subject, which 〈◊〉 it our Duty, if we will not bring Guilt of Sin upon ourselves, • o attend on: And the Works of Necessity here in ••• ded, may in a Sense be called the Works of Mercy, because they succor the Subject against that Misery which they must otherwise undergo: But we look upon them under this distinct consideration.

And then,

[1.] UNDER the h •• d of Necessary we 〈◊〉 two sorts, viz.

• 1. SUCH as are of Ordinary Necessity or Co • vendence. For we are not to think the Precept is here tied up to things, absolutely necessary; as if nothing might be done; but what the Creature could not subsist without, but such things as are needful, for the comfortable s • rving of God's's And here belong,

  (1.) A suitable Time 〈◊〉 Sleep. The health and vivacity of Human Bodies in this World, depends on it: the not taking it, would render the Duties of the Day tiresome, and destr • cting. The Night of the Sabbath is therefore appointed for Man's Sleep, as well as the other Nights of the Week, and that in proportion to the craving of Nature, and for the more Activity of the Body 〈◊〉 nor doth this take away from the Holiness of the Time; but if we spend any part of the Night working, we must spend it as Holy Time.

  (2) A Providing for, and taking of comfortable bodily Refreshment. Provision for the Day; is to be laid in before, at l •• st not to be labored for then; but the making it ready for Convenience, is Lawful and a Duty; and that 〈◊〉 only for bare Necessity but Comfort too: There was indeed a strict Prohibition in the Old Law, that no Fire should be kindled on the Sabbath in their Tents: But it is not obliging under the Gospel; nor is Eating then restrained to •• e-serving of Life, but may be used more liberally 〈◊〉 , therefore Christ accepted of an Invitation to Dinner on a Sabbath Day, Lake 14.1.

• 2. SUCH as fall out Extraordinarly, 〈…〉 special Occasions, which put unavoidable Necessity of intermitting the proper Duties of the Day; and if we do not attend them, we shall be further exposed. And of this sort are,

  (1.) TO Fight or Fly from an inv • ding Enemy: if not to be Aggressors on such a Day, yet to stand on their own Defense, when assaulted. The Law of Self-Preservation calls for it, and the thing itself puts by Duties of Worship, and if this were not a Duty, but Unlawful, we should by it become a Prey to them that hate us. And as to Flying, when oppressed on a Sabbath, by a prevailing Foe, against whom we cannot defend ourselves, our Savior supposeth it Lawful, though' Afflictive, in, Matth. 24.20. Pray that your flight be not on the Sabbath Day.

  (2.) TO Quench Fires that break forth, which otherwise would lay all waste before them. That is a sudden Emergency, and was not to be seen before, and calls for speed and expedition, and the least hindrance will soon make all Attempts too late, for Miracles are not in this case to be expected. And hence any other thing of like importance, that falls out in the Day, and may not be delayed, comes within this verge.

[2]. UNDER the head of Mercy, these things more especially do come;

• (1.) TO Vis •• the Sack. That this is in itself a Duty of Chirstian, appears in that it is rese • red to P ••• Re •• gion, J •• 1.17. And the Reason of this i • , because their 〈8 letters〉 y 〈◊〉 for it, and it in a Work of Mercy to do it, and to 〈…〉 when needed, is 〈◊〉 : And there are Cases in which that will 〈◊〉 , Matth. 9.13. I will have Mercy, and not •••• risice.
• (2.) FOR a Physician in times of Si •• ne •• , to 〈◊〉 his Pari ••• , and to Ad •••• tor to them. 〈◊〉 often did our Savior do His C • res on the Sabbath; and •••••• yed it against th • s • that 〈…〉 with 〈◊〉 for it? And what by p •• ving it, a proper Sabbath 〈◊〉
• (3.) Of the sa •• Nature and Reason in that of Newses, to ••• d • ick Persons, who must else Perish. To which may be added the pussing of a 〈…〉 of a P •• , that it occas ••••• lly 〈◊〉 into, which our Savior justifies the other by, in His De •••• of His he •• ing Mar. 〈◊〉 a 〈7 letters〉 lie g ••••• ed Truth among the Superstitions Jews themselves, L • k. 14.5.
• (4.) THE g •••• ving of 〈7 letters〉 tion, in the Church Assem •• ties, for the Re •••• f of the Poor; which is a Work of Mercy for the N •• dy: And for this Reason the Apostle appointed th •• to the Church of Co • i ••• , 1 Cor. 16. •• g. So that although the Sabbath itself 〈◊〉 under the P •••••• of the First Table, yet God 〈…〉 to mi • Second Table D ••••• , in the 〈◊〉 that are to be done on it, as 〈◊〉 evident.

7. THERE 〈◊〉 ever resp ••• to be had to the Sabbath, in the 〈◊〉 of these things. We have ••••• dy observed, that the Duties themselves of Worship, may be performed 〈◊〉 other Occasion, but there is a different consideration to be had, of the doing them then, and on the Subbath, in regard of the Holiness of the Time. 〈…〉 , though' these Du •••• are in themselves things which refer to the Second Table, and very proper to be done on common Times; yet when they are done on the Sabbatk, we ought, even in the doing of them, to remember the Sabbath Day, and do them accordingly. And for our so doing, these s • w Rules are to be observed by us;

1. THAT we ought to ••• id making such Things Necessary, the doing whereof will ••• •• idebly take us off from the proper Services of the Day, which might have been prevented by a prudent forecast. There are some of these things which do belong to the Day always being made necessary by the Nature of Man, in respect of • is Body, which will ever want it; and some things that God himself hath chosen that Day to be a fit Season for doing: But there are others which are only occasionally Duties, and made so by the Providence of God, which are to be looked on as Frowns, and therefore not to be chosen. Now we owe such a deference to the Sabbath, as to use Endeavors prudently to prevent such things, if possible, and for that end to 〈…〉 beforehand, to do that which is in our P ••••• which may as well and conveniently be 〈◊〉 before the Day, that we be not nece ••••• ed 〈◊〉 it 〈◊〉 ; and this belongs to the Remem ••• 〈◊〉 quired in the Procept; and when such things are 〈◊〉 Co • tingencies fall our we ought 〈…〉 under them, as rebakes in this 〈◊〉

2. THAT we ought to take up as little 〈◊〉 in these things, as the Convenience of 〈◊〉 allow: We must Sleep, Eat and Drink, 〈◊〉 make Provision for it; but we ought to be 〈…〉 , that 〈◊〉 little of Holy Time,