ought, as here is commanded, oblige him to this part of outward conformity, cessation from work, which otherwise would be an offensive and scandalous sight; and withal, if they did any work for those with whom they dwelt, their share would be deeper in the sin, than of such a stranger, not professing their religion.

For in six days. It is not pertinent here to speak of the reason of this, why God made six days' work of that which he could have done in one instant. Here it is only urged exemplarily, as the reason why God did sanctify this day, and why we should sanctify it. His rest, you know, is not of weariness, or at all from ceasing from motion: For he faints not, neither is wearied, as he tells us by the prophet; yea, he moves not at all in working, Omnia movet ipse immotus. But this rest is this, that this was the day that immediately followed the perfecting of the creation; and therefore God blessed it with this privilege, (that is the blessing of it,) that it should be to men holy, for the contemplation of God and of his works, and for solemn worship to be performed to him.

All the other precepts of this law remaining in full force in their proper sense, it cannot but be an injury done to this command, either flatly to refuse it that privilege, or, which is little better, to evaporate it into allegories. Nor was the day abolished as a typical ceremony, but that seventh only changed to a seventh still, and the very next to it: he that is Lord of the sabbath, either himself immediately, or by his authority in his apostles, appointing that day of his resurrection for our sabbath; adding to the remembrance of the first creation, the memorial of accomplishing the new creation, the work of our redemption, which appeared then manifestly to be perfected, when our Redeemer broke the chains of death, and arose from the grave; he that is the light of the new world, shining forth anew the same day that light was made in the former creation. This day was St. John in the spirit taken up with those extraordinary revelations,

Rev. i. 10. They were extraordinary indeed; and certainly every Christian ought to be in the Spirit, in holy meditations and exercises on this day more than the rest, winding up his soul, which the body poises downwards, to a higher degree of heavenliness; to be particularly careful to bring a humble heart to speak to God in prayer, and hear him in his word; a heart breathing after him, longing to meet with himself in his ordinances. And certainly it is safer and sweeter to be thus affected towards the Lord's day, than to be much busied about the debate of the change.

The very life of religion doth much depend upon the solemn observation of this day: consider but, if we should intermit the keeping of it for one year, to what a height profaneness would rise in those that fear not God, which yet are restrained (though not converted) by the preaching of the word, and their outward partaking of public worship; yea, those that are most spiritual, would find themselves losers by

the intermission!

1. Bodily labour on this day, where necessity unavoidable, or piety commands not. 2. Sportings and pastimes. This is not to make it a sabbath to God, but to our lusts, and to Satan; and hath a stronger antipathy with the worship of God, and that temper of mind they intend in it, than the hardest labour. 3. Resting from these, but withal, resting from the proper work of this day, neglecting the worship of God in the assemblies of his people; the beasts can keep it thus, as we see in the precept. 4. Resorting to the public worship of God, but in a customary, cold way, without affection and spiritual delight in it. 5. Spending the remainder of the day incongruously, in vain visits and discourses, &c.

1. By pious remembrance of it, and preparation, sequestering not only the body from the labour, but our souls from the cares and other vain thoughts of the world. 2. Attending upon the public worship of God willingly and heartily, as the joy and refreshment of our souls, Isa. lviii. 15, 14; Ps. cxxii. 3.

* Sabb, vituli aurei.

Spending the remainder of it in private, holily, as much as may be, in meditation of the word preached, and conference; in prayer, reading, and meditating on the great works of God, of creation, redemption, &c.

This is the loveliest, brightest day in all the week to a spiritual mind; these rests refresh the soul in God, that finds nothing but turmoil in the creature. Should not this day be welcome to the soul, that sets it free to mind its own business, which is on other days to attend the business of its servant, the body? And these are a certain pledge to it of that expected freedom, when it shall enter no, an eternal sabbath and rest in Him for ever, who is the only rest of the soul.

PRECEPT V.

Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth

thee.

THE renewed image of God in man, or the new man, is made up of holiness and righteousness, Eph. iv. 24. These two are that of which the whole law of God is the rule: the first table, the rule of holiness or piety towards God: the second, of righteousness or equity towards men. And of the com

mandments that concern this, the first aims at the preserving of that order which God hath appointed in the several relations of superiors and inferiors; that is the scope of this fifth commandment.

Daily experience teaches us how needful this is, that God give a particular precept concerning this; in that we see how few there are that know aright, either how to command and bear rule as superiors, or as inferiors to obey and be subject: and there is one evil very natural to men that misleads them in both, pride and self-opinion, which often make superiors affect excess in commanding, and inferiors defective in due obedience.

It hath the first place in the second table. 1. As being the rule of order and society amongst men, which is needful for the better observing of all the

rest; and in all authority there is a particular resemblance of God, and therefore fitly placed next to those precepts that contain our duty to himself. He is pleased to use that interchange of names with superiors that testifies this resemblance, not only to take theirs to himself, to be called a father, a master, or king, &c., but to communicate his own name to them, and call them gods. And where the apostle speaks of God as the Father of spirits, he draws a reason from that obedience we owe to the fathers of our flesh, as the subordinate causes of our being.*

1. The precept. 2. Promise. 2. Promise. And it is called by the apostle, the first commandment with promise. For the last clause of the second commandment, though it imply a promise, yet (as is usually observed) it is general to the keeping of all the commandments; whereas this is appropriate. But, again, it is a promise of a mercy in general; this of one particular blessing. 3. It is not formally a promise, though it implies one indeed, and is intended so; but it is set down by way of description of God, from his mercy and bounty to those that keep his precepts; as the clause foregoing it, expresses his justice in punishing the rebellious.

Honour. Under this is comprehended whatsoever is due to superiors, by virtue of that their station and relation to us; inward respectful thoughts and esteem of them, and outward expression, and signifying of it by the usual signs of honour, and by obedience and gratitude, &c.

Thy father, &c. This relation is named for all the rest, as being the first and most natural. 2. The sweetest and most affectionate superiority; and therefore the fittest to regulate the command of superiors, and to persuade inferiors to obedience. Magistrates are fathers for men's civil good in their societies, and dwelling together; ministers, fathers for their spiritual good and society as Christians.

That thy days may be long, &c. That it is said, * Πρώτα Θεον τιμα, μετέπειτα δε σειο γονγας. Phocill.

which the Lord thy God shall give thee, is peculiar to that people to whom this law was first delivered; but the substance of the promise being common, extends to all with the precept.

This blessing of length of days, is particularly fit for the duty; that they who honour their parents, who are the second causes of their life, shall be blessed with long life.

This, as all other promises of temporal things, is ever to be taken with that condition, without which they might change their quality, and prove rather punishments; but God always bestows them on his own, and therefore ought to be understood so to promise them, in so far as they are fit for them, and may be truly good in their particular enjoyment, and as they conduce to a greater good.

1. All disobedience in inferiors to the just commands of those that God hath placed in authority above them stubbornness and rebellion in children against their parents, or despising and disesteem of them for their meanness in body, or mind, or estate. The precept is not, "Honour thy parents for their riches, or wisdom, or comeliness" but, "Honour them as thy parents, and because they are so." Against this command is all other disobedience or refractoriness of those that owe obedience; wives to their husbands, servants to their masters, people to their pastors, &c.

2. Superiors break it when they abuse their authority to serve their pride. Their screwing it too high is very unpleasant, a particular dishonour to God, and defaces the resemblance they have of him; spoils their harmony, as a string too high wound up; and besides that, it is very dangerous, being the ready way to break it. As in magistracy and public government tyranny is most observable, there is petty tyranny in masters and parents, &c., in extreme harshness and bitterness, &c.; n TingαVETE, says the apostle, &c. Again, when superiors walk unworthily, and so divest themselves of that honour which belongs to them.