A37049:1028
A37049:1028
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.
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.
But to the third way, if any should inquire what more holiness is called for, or can be win at, on the Sabbath then a Believer is called unto on other days, he being called to endeavour to be perfectly holy every day. I Answ Although he be called to be perfectly holy, yet not in the holiness of immediate Worship throughout every day: He is to be perfectly holy on other days, according to the duties and employments of these days; but on the Lords day he is called to be holy according to the employments of that day and its duties; The Lords people of old were indeed called to perfect Holiness all the week over, but singularly to sanctify the Sabbath as a part of their universal Holiness. 2. Though all the parts of every day should be spent holily, yet some parts more especially, as what parts are spent in Prayer, Reading the Scripture, &c. and somewhat more is required of these, who are called to it on a Fasting day, then on other days, even so on the Sabbath. 3. There is a difference betwixt a person living holily in the general, and a person who is holy in sanctifying the Lords day, though a man should be holy every day, yet is he not to sanctify every day which is required on this day, whereof we shall now speak.
But to the third way, if any should inquire what more holiness is called for, or can be win at, on the Sabbath then a Believer is called unto on other days, he being called to endeavour to be perfectly holy every day. I Answ Although he be called to be perfectly holy, yet not in the holiness of immediate Worship throughout every day: He is to be perfectly holy on other days, according to the duties and imployments of these dayes; but on the Lords day he is called to be holy according to the imployments of that day and its duties; The Lords people of old were indeed called to perfect Holiness all the week over, but singularly to sanctifie the Sabbath as a part of their universal Holiness. 2. Though all the parts of every day should be spent holily, yet some parts more especially, as what parts are spent in Prayer, Reading the Scripture, &c. and somewhat more is required of these, who are called to it on a Fasting day, then on other days, even so on the Sabbath. 3. There is a difference betwixt a person living holily in the general, and a person who is holy in sanctifying the Lords day, though a man should be holy every day, yet is he not to sanctifie every day which is required on this day, whereof we shall now speak.
This days sanctification then, we conceive to consist in these,
1. That there is more abstractedness not only from sinful things, but even from lawful temporal things, required on that day then on other days, a spiritual frame of heart, separating and setting apart a man from ordinary thoughts; Hence we may say, that as the Greek word [Greek or Hebrew], signifieth unclean as well as common, so a common or every day-frame of Spirit, will be found unclean for the Sabbath; there must therefore be another frame of heart, different from an ilk a day-frame and suited to that day.
1. That there is more abstractedness not only from sinful things, but even from lawful temporal things, required on that day then on other days, a spiritual frame of heart, separating and setting apart a man from ordinary thoughts; Hence we may say, that as the Greek word 〈non-Latin alphabet〉, signifyeth unclean as well as common, so a common or every day-frame of Spirit, will be found unclean for the Sabbath; there must therefore be another frame of heart, different from an ilk a day-frame and suited to that day.
2. This day is to be sanctified in respect of the Exercises […] beyond other days, and that necessarily; whereas on some other days we may be taken up in some duties of worship arbitrarily, but here necessarily: And men may, and ought, to be holy on other days, in their ploughing, and other works, but there their Holiness is to be in immediate worship to God, in some thing relating to that alway, such as praying, reading, hearing, conferring, meditating, &c.
2. This day is to be sanctifyed in respect of the Exercises 〈…〉 beyond other days, and that necessarily; whereas on some other days we may be taken up in some duties of worship arbitrarily, but here necessarily: And men may, and ought, to be holy on other days, in their plowing, and other works, but there their Holiness is to be in immediate worship to God, in some thing relating to that alway, such as praying, reading, hearing, conferring, meditating, &c.
3. The sanctification of this day lieth in this, that it must be wholly sanctified, but parts of other days are ordinarily used in religious Service, but this whole day is to be used so, a man should be this whole day throughout, as in the time of praying on other days.
3. The sanctification of this day lyeth in this, that it must be wholly sanctified, but parts of other days are ordinarily used in religious Service, but this whole day is to be used so, a man should be this whole day throughout, as in the time of praying on other days.
4. Duties would be multiplied that day, more secret and private Prayer, Reading, &c. and more public Worship; even as there were double Sacrifices that day under the Law, though there were Sacrifices all days.
4. Duties would be multiplyed that day, more secret and private Prayer, Reading, &c. and more publick Worship; even as there were double Sacrifices that day under the Law, though there were Sacrifices all days.
5. There would be in the duties of this day more intenseness of Spirit, and a further degree of Spiritual affections, then in these duties of other days; because this day is purposely set apart for that end; and by continuance in Duties we may attain to more of a spiritual frame, and because not only the Exercises of worship praying, reading and hearing, &c. call to Holiness on this day, as they do on other days, but even the very day it self doth call to it; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other days (though daily they should repent and be humbled) because that day is solemnly set apart for it; so ought our worship to be more intense and solemn this day suitable unto it, wherein we are, as it were, dieted for insisting and persisting in duties of worship; whereas these duties in this respect, and in comparison, are on other days, but as starts, worship is here some way the only work of that day.
5. There would be in the duties of this day more intenseness of Spirit, and a further degree of Spiritual affections, then in these duties of other days; because this day is purposely set apart for that end; and by continuance in Duties we may attain to more of a spiritual frame, and because not only the Exercises of worship praying, reading and hearing, &c. call to Holiness on this day, as they do on other days, but even the very day it self doth call to it; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other days (though daily they should repent and be humbled) because that day is solemnly set apart for it; so ought our worship to be more intense and solemn this day suitable unto it, wherein we are, as it were, dyeted for insisting and persisting in duties of worship; whereas these duties in this respect, and in comparison, are on other days, but as starts, worship is here some way the only work of that day.
6. There would be more heavenliness and spiritual sense breathed after that day in the frame of the heart; it would be near God, and the work of the day would be delightsome and sweet, the Sabbath would, as it is Isaiah 58. be called a delight, and we would endeavour as it is Heb. 4. to enter into ⟨p. 289⟩his rest, to pass through the outward rest into his, to be within his chambers, yea even in his arms, as it were, all that day.
6. There would be more heavenliness and spiritual sence breathed after that day in the frame of the heart; it would be near God, and the work of the day would be delightsome and sweet, the Sabbath would, as it is Isaiah 58. be called a delight, and we would endeavour as it is Heb. 4. to enter into ⟨p. 289⟩his rest, to pass through the outward rest into his, to be within his chambers, yea even in his arms, as it were, all that day.
7. There would be that day more divineness in our Holiness (to speak so) a sort of Majesty by ordinary in our walk, looking like the Sabbath, and like the God of the Sabbath: There would be an exalting in God that day, we would endeavour to have our hearts in a special manner warm in the Exercise of love to him, and to be much in praising of him; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God, as the end of it, then on other ordinary days, wherein our Prayers and other pieces of worship may more immediately respect our own Case and need; but on this day Gods Honour as the end more immediately whatever our own Case be, and that both in heart within and in the nature of our Exercises without; this is to call the Sabbath of the Lord honourable, to honour and glorify him therein, as it is Is. 58. a special Majesty being in that days worship by levelling it with extraordinary singleness at Gods praise, even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints. Hence It's good to give thanks unto thy Name, &c. beginneth that Psalm of Praise for the Sabbath-day, to wit, the 92. These Duties then that further his praise are more especially for that day.
7. There would be that day more divineness in our Holiness (to speak so) a sort of Majesty by ordinary in our walk, looking like the Sabbath, and like the God of the Sabbath: There would be an exalting in God that day, we would endeavour to have our hearts in a special manner warm in the Exercise of love to him, and to be much in praising of him; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of God, as the end of it, then on other ordinary days, wherein our Prayers and other pieces of worship may more immediately respect our own Case and need; but on this day Gods Honour as the end more immediately whatever our own Case be, and that both in heart within and in the nature of our Exercises without; this is to call the Sabbath of the Lord honourable, to honour and glorifie him therein, as it is Is. 58. a special Majesty being in that days worship by levelling it with extraordinary singleness at Gods praise, even as his name is hallowed or sanctified in Heaven by Angels and perfected Saints. Hence It's good to give thanks unto thy Name, &c. beginneth that Psalm of Praise for the Sabbath-day, to wit, the 92. These Duties then that further his praise are more especially for that day.
8. All these reach both words and thoughts, nothing to the hindrance of these is to be admitted in either; there are •one of our words and thoughts that day, but they would in a special manner be Gods, and in it we should be spent as his, and endeavour to be within view of Heaven, to make some Essay of glorified Saints exercise there, and to have the Sabbath as a little prelude of that everlasting Sabbath and rest in the bosom of God.
8. All these reach both words and thoughts, nothing to the hindrance of these is to be admitted in either; there are •one of our words and thoughts that day, but they would in a special manner be Gods, and in it we should be spent as his, and endeavour to be within view of Heaven, to make some Essay of glorified Saints exercise there, and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God.
The Fourth way of considering this sanctification is positively, to wit, as to the Duties, wherein the Sabbath is to be spent, which are shortly, all duties of immediate worship, whether they be inward, as meditation, self-examination, heart-prayer, either e ••culatory or more continued, heart-sorrow for sins, &c. or outward, as vocal prayer and singing of ⟨p. 290⟩Psalms, reading the Scriptures and other pious Books, hearing the word, &c. or whether they be secret which may be both inward and outward, or private in Families, as reading of the word, conferring on it, repeating Sermons, praying together, &c. or public; as joining with the Congregation in prayers and praises, hearing the word read, and the sense given, hearing of Sermons, participating of the Sacraments, when dispensed, joining in solemn humiliations and thanksgivings, when they fall necessarily or more conveniently to be on the Sabbath; All which and such like are proper duties for that day; to which liberal laying up, and giving for the relief of the poor according to ability, and as God blesseth every man would be added as a suitable duty of it, though it be no duty of immediate worship.
The Fourth way of considering this sanctification is positively, to wit, as to the Duties, wherein the Sabbath is to be spent, which are shortly, all duties of immediate worship, whether they be inward, as meditation, self-examination, heart-prayer, either e ••culatory or more continued, heart-sorrow for sins, &c. or outward, as vocal prayer and singing of ⟨p. 290⟩Psalms, reading the Scriptures and other pious Books, hearing the word, &c. or whether they be secret which may be both inward and outward, or private in Families, as reading of the word, conserring on it, repeating Sermons, praying together, &c. or publick; as joyning with the Congregation in prayers and praises, hearing the vvord read, and the sense given, hearing of Sermons, participating of the Sacraments, when dispensed, joyning in solemn humiliations and thanksgivings, vvhen they fall necessarily or more conveniently to be on the Sabbath; All vvhich and such like are proper duties for that day; to vvhich liberal laying up, and giving for the relief of the poor according to ability, and as God blesseth every man vvould be added as a suitable duty of it, though it be no duty of immediate vvorship.
The fifth way is to consider the sanctification of the Sabbath complexly, before it come, when it's come, and after it's past.
The fifth way is to consider the sanctification of the Sabbath complexly, before it come, vvhen it's come, and after it's past.
1. Then the night before (not secluding a suitable remembrance throughout the week) remember it 1. by timous leaving of worldly business, it's a great encroachment on the Sabbath, though too too usual to continue longer at work the night before, then any other night of the week, as if folks would gain the day of rest, out of Saturnsdays night and Mondays morning.
1. Then the night before (not secluding a suitable remembrance throughout the week) remember it 1. by timous leaving of vvorldly business, it's a great incroachment on the Sabbath, though too too usual to continue longer at vvork the night before, then any other night of the vveek, as if folks vvould gain the day of rest, out of Saturnsdays night and Mondays morning.
2. By not suffering this little times leaving of work, to be idly spent, but being taken up with endeavours, 1. To abstract the mind from other works as well as the hand, and to have the heart put in a lively frame. 2. To mind the work of the day which is coming, and to have a suitableness to it. If ye ask what suitableness should we have to it? Answ. Endeavour 1. to be as if ye were about to meet God, to tryst, as if it were, visibly with him, and solemnly to treat and enter in marriage with him. 2. To be like Heaven, and in a special manner in some sort to imitate God, as if ye were already entered into his rest, and had rested from your own works. 3. To be as if ye were to dye, and to step into Eternity, for this resting should mind us of that, and was, and is still, specially appointed (though yet no Ceremony) •o mind us of Gods separating of us from others for himself, that we may rest eternally with him.
2. By not suffering this little times leaving of vvork, to be idly spent, but being taken up vvith endeavours, 1. To abstract the mind from other vvorks as vvell as the hand, and to have the heart put in a lively frame. 2. To mind the vvork of the day vvhich is coming, and to have a sutableness to it. If ye ask vvhat sutableness should vve have to it? Answ. Endeavour 1. to be as if ye vvere about to meet God, to tryst, as if it vvere, visibly vvith him, and solemnly to treat and enter in marriage vvith him. 2. To be like Heaven, and in a special manner in some sort to imitate God, as if ye vvere already entered into his rest, and had rested from your ovvn vvorks. 3. To be as if ye vvere to dye, and to step into Eternity, for this resting should mind us of that, and vvas, and is still, specially appointed (though yet no Ceremony) •o mind us of Gods separating of us from others for himself, that vve may rest eternally vvith him.
Then 3. for furthering of this, look back on the Week past, and endeavour to have things clear before the Sabbath come, and all by-gone quarrels removed, that there may be no standing controversies against you to begin the Sabbath with.
Then 3. for furthering of this, look back on the Week past, and endeavour to have things clear before the Sabbath come, and all by-gone quarrels removed, that there may be no standing controversies against you to begin the Sabbath vvith.