A37049:1013
A37049:1013
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
6. It would be adverted to, that they be done without irregularity, and so as not to give offence by them (hence it was that Christ ever gave the reasons of what he did on the Sabbath) lest others, not knowing our necessity, judge us guilty of Sabbath-breaking, or be involved without necessity to do the like.
6. It would be adverted to, that they be done without irregularity, and so as not to give offence by them (hence it was that Christ ever gave the reasons of what he did on the Sabbath) lest others, not knowing our necessity, judge us guilty of Sabbath-breaking, or be involved without necessitie to do the like.
7. Folks would have great respect to the end in these works, and to the motive which swayeth and putteth them on. If it be outward gain or fear of some temporal loss; as if for gaining money a Physician should go rather on the Sabbath then on another day to save the life of a man; that turneth then to be a servile work, and one of his ordinary Week day calling (to speak so): So if a Minister should preach with respect to gain or applause on the Sabbath, or if any man should make a visit for a mere civil end, as we visit on other days, without a suitable respect to spiritual edification or furtherance of Piety, it will mar all, and will be found a breach of the Sabbath.
7. Folks would have great respect to the end in these works, and to the motive which swayeth and putteth them on. If it be outward gain or fear of some temporal loss; as if for gaining money a Physitian should go rather on the Sabbath then on another day to save the life of a man; that turneth then to be a servile work, and one of his ordinary Week day calling (to speak so): So if a Minister should preach with respect to gain or applause on the Sabbath, or if any man should make a visit for a meer civil end, as we visit on other dayes, without a sutable respect to spiritual edification or furtherance of Piety, it will marr all, and will be found a breach of the Sabbath.
8. We would beware of spending too much time in these things, but would endeavour timely and quickly to expede and dispatch them, and rightly to trust them: Dressing of meat, and trimming, adorning, and busking of folks bodies will not be found a well spent part of the Sabbath, when it shutteth out other duties, and getteth too much time, as it doth with many.
By all which we may see what need there is to watch over our selves in these things, lest our liberty be turned into licentiousness, and lest we grow either idle or carnal on that day.
Let us then consider how far this rest extendeth: and under it we take in 1. The rest of the whole man, outward and inward, in deeds, words, and thoughts, so is it Isai. 58.13. we should not speak our own words (nor by proportion think our own thoughts) nor find our own pleasures. 2. It goeth through the whole day, for though every minute of the day cannot be applied to positive duties, yet in no minute of it, is it lawful to do another work (inconsistent with the qualifications and scope aforesaid) that is the negative part in it, thou shalt do no work, which bindeth ad semper. 3. It is to be extended not only to a mans own person, but to all under him, children, servants, &c. he must be answerable for it, that they rest, and must give them no occasion of work. 4. It's to be extended even to the least work of any fort, if unnecessary, as gathering sticks, speaking our own words, &c. these are all breaches of the Sabbath. 5. This rest extendeth to ⟨p. 283⟩all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted, or are consistent with the sanctifying of the Sabbath: As,
Let us then consider how far this rest extendeth: and under it we take in 1. The rest of the whole man, outward and inward, in deeds, words, and thoughts, so is it Isai. 58.13. we should not speak our own words (nor by proportion think our own thoughts) nor find our own pleasures. 2. It goeth through the whole day, for though every minute of the day cannot be applyed to positive duties, yet in no minute of it, is it lawful to do another work (inconsistent with the qualifications and scope aforesaid) that is the negative part in it, thou shalt do no work, which bindeth ad semper. 3. It is to be extended not only to a mans own person, but to all under him, children, servants, &c. he must be answerable for it, that they rest, and must give them no occasion of work. 4. It's to be extended even to the least work of any fort, if unnecessary, as gathering sticks, speaking our own words, &c. these are all breaches of the Sabbath. 5. This rest extendeth to ⟨p. 283⟩all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted, or are consistent with the sanctifying of the Sabbath: As,
1. All works which tend to our external profit, pleasure, satisfaction, &c. all works of our callings which make for the increase of outward gain and profit, such whereby we ordinarily sustain our lives: These Heb. 4.15. are called our own works, and here it's such works as ordinarily are wrought in the rest of the six days: So it is doing thy own pleasure as well as works, Isa 58.
1. All works which tend to our external profit, pleasure, satisfaction, &c. all works of our callings which make for the increase of outward gain and profit, such whereby we ordinarily sustain our lives: These Heb. 4.15. are called our own works, and here it's such works as ordinarily are wrought in the rest of the six dayes: So it is doing thy own pleasure as well as vvorks, Isa 58.
2. Such works as tend to others external gain or profit as the great motive of them, as Servants may be working for their Masters profit, and yet profane the day.
2. Such vvorks as tend to others external gain or profit as the great motive of them, as Servants may be vvorking for their Masters profit, and yet prophane the day.
3. Such as are not necessary on that day, as ploughing, sowing, reap •ng, or gathering in, and that even in Seed time and Harvest; and so fishing, going of mills, &c. when these are not done for the very preserving of life, because they are not necessary out of that case; neither is there any thing here of an extraordinary dispensation that maketh them necessary, the weather depending on an ordinary providence, or ordinarily depending on providence, which is to be reverenced: Hence though the weather and season be rainy, yet it is not lawful to cut down or gather in Corn on the Sabbath, their hazard in this case being common and from an ordinary immediate providence; yet suppose that a River were carrying away Corn, or that Winds were like to blow them into the Sea, it were lawful in such a case to endeavour to prevent that, and preserve them; because 1. that cometh by some more then ordinary dispensation of providence in the weather, and affecteth and putteth in hazard this Corn more then others: 2. Because there is no probability of recovering these in an ordinary way, though the weather should alter, but there is hope of gathering in of such as are in the fields without that reach of hazard, if the Lord alter the season.
3. Such as are not necessary on that day, as ploughing, sovving, reap •ng, or gathering in, and that even in Seed time and Harvest; and so fishing, going of mills, &c. vvhen these are not done for the very preserving of life, because they are not necessary out of that case; neither is there any thing here of an extraordinary dispensation that maketh them necessary, the vveather depending on an ordinary providence, or ordinarily depending on providence, vvhich is to be reverenced: Hence though the vveather and season be rainy, yet it is not lavvful to cut dovvn or gather in Corn on the Sabbath, their hazard in this case being common and from an ordinary immediate providence; yet suppose that a River vvere carrying avvay Corn, or that Winds vvere like to blovv them into the Sea, it vvere lavvful in such a case to endeavour to prevent that, and preserve them; because 1. that cometh by some more then ordinary dispensation of providence in the vveather, and affecteth and putteth in hazard this Corn more then others: 2. Because there is no probability of recovering these in an ordinary vvay, though the vveather should alter, but there is hope of gathering in of such as are in the fields vvithout that reach of hazard, if the Lord alter the season.
4. Such as are for carnal pleasure or civil ends, thus playing, gaming, much laughing, &c. being our own works, more especially our own pleasure, are unlawful on that day.
4. Such as are for carnal pleasure or civil ends, thus playing, gaming, much laughing, &c. being our ovvn vvorks, more especially our ovvn pleasure, are unlavvful on that day.
5. Consider that all things are prohibited which mar the end of the day, and are not consistent with the duties thereof; such are buying, selling, &c. out of the cases of pressing necessity; folks cannot be spiritually taken up, and with these also; so playing and gaming is no less consistent with praying, reading, conferring, &c. then ploughing or such like, yea, is much more indisposing for it, and so we do necessarily thereby incapacitate our selves for the duties of the day.
5. Consider that all things are prohibited vvhich marr the end of the day, and are not consistent vvith the duties thereof; such are buying, selling, &c. out of the cases of pressing necessity; folks cannot be spiritually taken up, and vvith these also; so playing and gaming is no less consistent vvith praying, reading, conferring, &c. then ploughing or such like, yea, is much more indisposing for it, and so vve do necessarily thereby incapacitate our selves for the duties of the day.
6. All things are forbidden which consist not with this rest and the duties of worship called for from our selves and others; thus unnecessary journeying, walking, even suppose one could or should be exercised in meditation, is not resting as is required, much less is gadding in companies, in the street, or fields, to the neglect of secret and family duties.
6. All things are forbidden vvhich consist not vvith this rest and the duties of vvorship called for from our selves and others; thus unnecessary journeying, vvalking, even suppose one could or should be exercised in meditation, is not resting as is required, much less is gadding in companies, in the street, or fields, to the neglect of secret and family duties.
In a word, whatever is not religious and spiritual exercise, or furthering or helping unto what is so, out of the excepted cases; much more whatever is sinful, scandalous, or unsuitable on other days, or doth divert from, or indispose for the duties of holiness, and the worship of God on that day, is inconsistent with this rest, and so prohibited: for, This rest is not primarily commanded and required for it self, but as conducing and subordinate unto the performing of holy duties in it; therefore our rest is to be regulated, so as may best contribute to that scope, and whatever marreth that, though it should not be work strictly, but idleness, carnalness, or playing, and gaming, and sporting, yet it's a breach of this rest: for 1. That is no religious duty; nor 2. tending as a necessary help to it; nor 3. is rest commanded that we should play in it, but that we should sanctify it; and 4. playing or sporting cannot be called sanctifying the day; otherwise we might have mo Sabbaths then one, and the profanest would love them hest; 5. playing separateth not the Sabbath from other days, more then work doeth; for men play in all; 6. playing is neither a religious duty, it being amongst the most irreligious and profane; nor a duty of necessity for easing of weariness, which doth not here come by any bodily toil and labour, but (if there be any) ⟨p. 285⟩from being exercised in spiritual duties; which, therefore, change and variety will through Gods blessing do, so as the person may be born out in them; nor is there any place for it, except some duty be neglected, therefore it's inconsistent with this.
In a vvord, vvhatever is not religious and spiritual exercise, or furthering or helping unto vvhat is so, out of the excepted cases; much more vvhatever is sinful, scandalous, or unsutable on other dayes, or doth divert from, or indispose for the duties of holiness, and the vvorship of God on that day, is inconsistent vvith this rest, and so prohibited: for, This rest is not primarily commanded and required for it self, but as conducing and subordinate unto the performing of holy duties in it; therefore our rest is to be regulated, so as may best contribute to that scope, and vvhatever marreth that, though it should not be vvork strictly, but idleness, carnalness, or playing, and gaming, and sporting, yet it's a breach of this rest: for 1. That is no religious duty; nor 2. tending as a necessary help to it; nor 3. is rest commanded that vve should play in it, but that vve should sanctifie it; and 4. playing or sporting cannot be called sanctifying the day; othervvayes vve might have mo Sabbaths then one, and the prophanest vvould love them hest; 5. playing separateth not the Sabbath from other days, more then vvork doeth; for men play in all; 6. playing is neither a religious duty, it being amongst the most irreligious and prophane; nor a duty of necessity for easing of vveariness, vvhich doth not here come by any bodily toyl and labour, but (if there be any)
We come to the second way of considering the Sanctification required here, and that is by comparing it with that strictness called for from the Jews, and to which they were tied.
We come to the second way of considering the Sanctification required here, and that is by comparing it with that strictness called for from the Jews, and to which they were tyed.
We speak not here of Ceremonials (for so their whole service might be more burdensome then ours, and particularly their Sabbath-Services, because they were doubled on that day) but of Moral Duties; and in that respect we say, that the tie and obligation unto the sanctification of this day is equal and alike unto us with them, which is clear in particulars, for 1. It tieth us now to as long time, to wit, a natural day of twenty four hours, as it did them then. 2. It restraineth from work and requireth holy rest now, as much as then; for whatever work then struck against the Letter or purpose and scope of the command, and marred holy Duties, doth so still. 3. It requireth positive sanctification by holy Duties, as preaching, prayer, meditation, &c. and alloweth not Idleness, nor indulgeth time to other unnecessary works. 4. It requireth as spiritual a manner and as spiritual a frame in performing of them now as then.
We speak not here of Ceremonials (for so their whole service might be more burdensom then ours, and particularly their Sabbath-Services, because they were doubled on that day) but of Moral Duties; and in that respect we say, that the tye and obligation unto the sanctification of this day is equal and alike unto us with them, which is clear in particulars, for 1. It tyeth us now to as long time, to wit, a natural day of twenty four hours, as it did them then. 2. It restraineth from work and requireth holy rest now, as much as then; for whatever work then struck against the Letter or purpose and scope of the command, and marred holy Duties, doth so still. 3. It requireth positive sanctification by holy Duties, as preaching, prayer, meditation, &c. and alloweth not Idleness, nor indulgeth time to other unnecessary works. 4. It requireth as spiritual a manner and as spiritual a frame in performing of them now as then.
For 1. If the command be moral, then is there no change in moral duties, for it is the same command to us, that it was to them, save in ceremonial things: 2. If the same things were allowed to them which are allowed to us, and if no more be allowed to be done by us, then was allowed to be done by them on the Sabbath, then the observation in it's strictness is equal, but the first is true, for works of piety, mercy and necessity, are allowed to us, and so were they to them, as by Christs reasoning against them (as being here superstitious) may appear: yea, 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees, who in these disputes aimed not to show that more was lawful by his coming then was before, but to show what then was lawful, though they ignorantly or wilfully misunderstood the ⟨p. 286⟩command, for even then God allowed mercy rather then sacrifice, &c. which places most clearly warrant us in our practise. 4. The Service we have now is as spiritual, and without all doubt the promise of the spirit, for keeping up in holy duties as large as formerly, and therefore our improving of it should be no less.
For 1. If the command be moral, then is there no change in moral duties, for it is the same command to us, that it was to them, save in ceremonial things: 2. If the same things were allowed to them which are allowed to us, and if no more be allowed to be done by us, then was allowed to be done by them on the Sabbath, then the observation in it's strictness is equal, but the first is true, for works of piety, mercy and necessity, are allowed to us, and so were they to them, as by Christs reasoning against them (as being here superstitious) may appear: yea, 3. our allowances are taken from the practise of Christ and his reasonings with the Pharisees, who in these disputes aimed not to shew that more was lawful by his coming then was before, but to shew what then was lawful, though they ignorantly or wilfully misunderstood the ⟨p. 286⟩command, for even then God allowed mercy rather then sacrifice, &c. which places most clearly vvarrant us in our practise. 4. The Service we have now is as spiritual, and without all doubt the promise of the spirit, for keeping up in holy duties as large as formerly, and therefore our improving of it should be no less.
Before we proceed there are some Scriptures which seem to thwart with, and to be cross to this, to which we would speak a little for clearing of them; as namely Exod 16.23, 29. and Exod. 35.3. where it would seem that going out of the place, dressing of meat, and kindling of fire were forbidden, which are allowed to us: To which we say 1. That we speak of the meaning of this fourth command; if any more was forbidden them by peculiar judicial Laws, that contradicteth not our assertion, these may be abrogated, while this command standeth. But 2. We conceive that as to these things, gathering of sticks, kindling of fire, dressing meat, &c. no more is allowed unto us then unto them, that is, all unnecessary labour in, and about, these is unlawful to us now, and all necessary labour in, and about, them was allowed unto, and lawful for, them; as may be gathered from Christs practice, and his reasoning with the Jews, and from the allowance which was to their Beasts. In the third place then, we say that these Scriptures cannot be literally and universally understood, for it cannot be thought that they went not out of the place, kindled no fire, dressed no meat in any case; yea the allowance for their necessity, and Christs going in and partaking, when invited, on the Sabbath day, Luke 14. It's like to somewhat that was prepared that day with his defending of his Disciples practise in plucking ears of Corn, and rubbing them, as it is Luke 6.1. (which was a sort of preparing and dressing of that meat) insinuate the contrary; neither c •n any thing be gathered from that place, Exod. 16.23. against dressing of meat simply, but rather the contrary, for the Manna that remained over what was dressed on the sixth day was to be laid up till the Seventh day, or the Sabbath, but not till the day after the Sabbath; and vvill it not suppose, that they behooved then to dress it on the Sabbath as on other days by boiling, at least, for as to grinding of it at Mills, or otherways, ⟨p. 287⟩there was no necessity for that on the Sabbath ou • of some extraordinary Case (or else they had needless by la o up) and so behoved to have fires to dress it with: And therefore that of not dressing meat, of not kindling fire, &c. must be of what is unnecessary and for servile works, or making gain in mens ordinary particular callings.
Before vve proceed there are some Scriptures which seem to thwart vvith, and to be cross to this, to vvhich vve vvould speak a little for clearing of them; as namely Exod 16.23, 29. and Exod. 35.3. vvhere it vvould seem that going out of the place, dressing of meat, and kindling of fire vvere forbidden, vvhich are allowed to us: To vvhich vve say 1. That vve speak of the meaning of this fourth command; if any more vvas forbidden them by peculiar judicial Laws, that contradicteth not our assertion, these may be abrogated, vvhile this command standeth. But 2. We conceive that as to these things, gathering of sticks, kindling of fire, dressing meat, &c. no more is allowed unto us then unto them, that is, all unnecessary labour in, and about, these is unlawful to us now, and all necessary labour in, and about, them vvas allowed unto, and lawful for, them; as may be gathered from Christs practice, and his reasoning with the Jews, and from the allowance vvhich vvas to their Beasts. In the third place then, vve say that these Scriptures cannot be literally and universally understood, for it cannot be thought that they vvent not out of the place, kindled no fire, dressed no meat in any case; yea the allowance for their necessity, and Christs going in and partaking, vvhen invited, on the Sabbath day, Luke 14. It's like to somewhat that was prepared that day vvith his defending of his Disciples practise in plucking ears of Corn, and rubbing them, as it is Luke 6.1. (vvhich vvas a sort of preparing and dressing of that meat) insinuate the contrary; neither c •n any thing be gathered from that place, Exod. 16.23. against dressing of meat simply, but rather the contrary, for the Manna that remained over what vvas dressed on the sixth day vvas to be laid up till the Seventh day, or the Sabbath, but not till the day after the Sabbath; and vvill it not suppose, that they behooved then to dress it on the Sabbath as on other days by boyling, at least, for as to grinding of it at Mills, or otherways, ⟨p. 287⟩there vvas no necessity for that on the Sabbath ou • of some extraordinary Case (or else they had needless by la •••o up) and so behoved to have fires to dress it vvith: And therefore that of not dressing meat, of not kindling fire, &c. must be of what is unnecessary and for servile vvorks, or making gain in mens ordinary particular callings.