A37049:1060
A37049:1060
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.
3. When the Sabbath is past, and the next day cometh, cast not by all thoughts of it instantly, but begin your work as having just now ended the Sabbath, fearing to let the relish of it wear away; and endeavouring in your carriage through the Week to retain the stamp and impression of it; especially beware to go to your Callings with a Sabbath days gu •ltiness on you; O endeavour by all means to have that removed! and all the Week through have one eye to the Sabbath past, and another to the Sabbath coming, having still that sounding in your ears, remember the Sabbath, or the Lords day, to keep it holy; dieting your souls, as it were, all along the Week, for a course of communion with God in the duties of the next Sabbath.
3. When the Sabbath is past, and the next day cometh, cast not by all thoughts of it instantly, but begin your vvork as having just novv ended the Sabbath, fearing to let the relish of it vvear avvay; and indeavouring in your carriage through the Week to retain the stamp and impression of it; especially bevvare to go to your Callings vvith a Sabbath dayes gu •ltiness on you; O indeavour by all means to have that removed! and all the Week through have one eye to the Sabbath past, and another to the Sabbath coming, having still that sounding in your ears, remember the Sabbath, or the Lords day, to keep it holy; dieting your souls, as it vvere, all along the Week, for a course of communion vvith God in the duties of the next Sabbath.
It vvill be now easy to know when this command is transgressed (which was the sixth way proposed of considering the sanctification of the Sabbath, to wit, oppositively or negatively) which is done 1. by committing any thing contrary to the rest or sanctification of it; 2. by omitting any of the things which are required for the right sanctifying of it; 3. by an unsuitable frame of heart as to the due manner of performing any of these duties required.
It vvill be novv easie to knovv vvhen this command is transgressed (vvhich vvas the sixth vvay proposed of considering the sanctification of the Sabbath, to vvit, oppositively or negatively) which is done 1. by committing any thing contrary to the rest or sanctification of it; 2. by omitting any of the things which are required for the right sanctifying of it; 3. by an unsutable frame of heart as to the due manner of performing any of these duties required.
We will find the weight of this command yet more fully, by considering its reasons how it's explicated and pressed: This is done 1. by laying down the equity and extent of it, v. 9.10. 2. by pressing it from God's example.
As to the first, v. 9. Six days shalt thou labour and do all thy work: These words may be looked on 1. As an obliging concession, which is indeed very liberal; as if the Lord had said, all days are mine, yet I have given thee Six to do all thy work and labour that thou hast to do, therefore give me the Seventh. It is but a small retribution for Six to return a Seventh. 2. As a restriction, thou shalt do whatever work thou hast to do within the Six days, but none of it on the Seventh. 3. As a command whereby God distributeth our time, and commandeth Six for our work, and the Seventh for his: And thus these words forbid idleness, and command lawful diligence in these Six days; which we conceive here to be implied,
As to the first, v. 9. Six dayes shalt thou labour and do all thy work: These words may be looked on 1. As an obliging concession, which is indeed very liberal; as if the Lord had said, all dayes are mine, yet I have given thee Six to do all thy work and labour that thou hast to do, therefore give me the Seventh. It is but a small retribution for Six to return a Seventh. 2. As a restriction, thou shalt do whatever work thou hast to do within the Six dayes, but none of it on the Seventh. 3. As a command whereby God distributeth our time, and commandeth Six for our work, and the Seventh for his: And thus these words forbid idleness, and command lawful diligence in these Six dayes; which we conceive here to be implyed,
1. Because God is not carving out what time we may be idle in, but what time we should employ in our own lawful works as well as in his; for it cannot be thought that he giveth us Six to be idle on; It must therefore be to work on, seeing as our life should be taken up in doing either what more immediately concerneth our selves, or what more immediately concerneth God; so the scope of this command being to proportion our time betwixt these two, what is allowed for either of them, must imply an improving of it for that very end. 2. The opposition also will confirm this; These Six days are to be applied to our work, as the Seventh is to be applied to Gods, which is more then a permission, and if the negative part be imperative, in it thou shalt not work, then the positive, Six days shalt thou work, may well be understood ⟨p. 296⟩so also. 3. Gods example will press it, for we are to follow it, not only in resting on the Seventh, but also in working in the Six days as he did. 4. Working these Six days cometh in as a mean to further and fit for the sanctification of the Seventh, for so a man putteth by his business, and has the more freedom for the rest on the Seventh, whereas idleness often sinfully necessitateth to the breach of it, and to a desire that it may be gone, Amos 8.5. And thus idleness is reproved here, and diligence commanded under one consideration, to wit, as the remove of the former and practise of the later do capacitate us to give God his due on his own day when it cometh: Even as they are also included in the eighth Command, Thou shalt not steal; for as idleness becometh a snare and temptation to a man to steal, and hindereth him from works of Charity and suitable diligence in the works of his lawful Calling, readily preventeth the one, and capacitateth for the other; So is it here, for it's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diverse considerations; And this agreeth well both with the words and scope of this command. And 5. according to the holy and wise economy of Gods goodness, our labour may be commanded to make his rest to be to us the more relishing and refreshing.
1. Because God is not carving out what time we may be idle in, but what time we should imploy in our own lawful works as well as in his; for it cannot be thought that he giveth us Six to be idle on; It must therefore be to work on, seeing as our life should be taken up in doing either what more immediately concerneth our selves, or what more immediately concerneth God; so the scope of this command being to proportion our time betwixt these two, what is allowed for either of them, must imply an improving of it for that very end. 2. The opposition also will confirm this; These Six dayes are to be applyed to our work, as the Seventh is to be applyed to Gods, which is more then a permission, and if the negative part be imperative, in it thou shalt not work, then the positive, Six dayes shalt thou work, may well be understood
The tenth Verse containeth three things for explication, 1. The Lords claim of the Seventh day, as having reserved that to himself, it's his, it's to him, and by him, and for him separated from other days. 2. A consequent flowing from this; Therefore that day is not to be employed to any of our own works, no not the least, No manner of work, no word, no thought nor deed of any such sort under whatsoever pretext beside the excepted cases. 3. It's extension as to all relations, so to all ranks, Parent and Child, Master and Servant, &c. yea, It's thou for thy self, and for all thou hast the oversight and charge of, Sons, Servants, Strangers, yea, and Beasts, not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting, Jonah 3. yet this showeth what ought to be the Masters care, it being for his use that Beasts are put to work; God enjoineth all •ayes of abstaining from every thing that is a mans own ⟨p. 297⟩work on the Sabbath, and will have him solemn in it: In a word, All within thy gates, looketh not only to Masters and all in their families or within their doors, but to Magistrates and Governors, and all within their Jurisdiction (Gates being the place of Judgment, and used in Scripture to show the extent as well as seat of power) that they should see to their sanctifying of this day; and the failing of any under them is their sin when they endeavour not to prevent and amend it: And thus Nehemiah understood this command, Neh. 13. when he put forth his power, not only in contending with the native Nobles, but even against Strangers, for restraining them from violating this day.
The tenth Verse containeth three things for explication, 1. The Lords claim of the Seventh day, as having reserved that to himself, it's his, it's to him, and by him, and for him separated from other dayes. 2. A consequent flowing from this; Therefore that day is not to be imployed to any of our own works, no not the least, No manner of work, no word, no thought nor deed of any such sort under whatsoever pretext beside the excepted cases. 3. It's extension as to all relations, so to all ranks, Parent and Child, Master and Servant, &c. yea, It's thou for thy self, and for all thou hast the oversight and charge of, Sons, Servants, Strangers, yea, and Beasts, not that they are capable of sanctifying a day more then the Beasts in Nineveh were of religious fasting,
Hence we gather 1 That idleness is a sin, and that they will hardly give God his due on the Seventh day, who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six days of the Week; and indeed this is often seen, that such are lazy, and careless, and idle on that day, passing it over even as they do other days, without any difference at all, except it be that they come to Church.
Hence we gather 1 That idleness is a sin, and that they will hardly give God his due on the Seventh day, who are not diligent in the duties of some lawful calling and station for Gods honour and others good through the Six dayes of the Week; and indeed this is often seen, that such are lazie, and careless, and idle on that day, passing it over even as they do other dayes, without any difference at all, except it be that they come to Church.
2. We gather that humane, whether Ecclesiastic or Civil, appointment of ordinary fixed days for worship throughout the whole day, beside the Sabbath, will not agree with this command allowing men six for labour. It's true, God might Sovereignly limit men, but where he hath given liberty (if it were but by concession) who can restrain?
2. We gather that humane, whether Ecclesiastick or Civil, appointment of ordinary fixed days for worship throughout the whole day, beside the Sabbath, will not agree with this command allowing men six for labour. It's true, God might Soveraignly limit men, but where he hath given liberty (if it were but by concession) who can restrain?
Concerning days therefore, we lay down these four: 1. That there can be no solemn setting apart of any day to any creature; thus Saints days are unlawful: for the Sabbath or day of rest is to the Lord, and to none other, it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work. And although men should keep the day, and alter the worship, yet this is a taking of that which was once abused, and never enjoined, for to apply it to God, and wanteth not offence; even as the retaining of other things in worship which have been abused, and are not necessary, is offensive. 2. No man can institute any day, even to the true God, as a part of worship, so as to bind consciences to it, or to equal it with this day: That is a part of ⟨p. 298⟩Gods royal prerogative, and a thing peculiar to him to sanctify and bless a day. 3. Even those days which are pretended to be set apart to and for God, and yet not as a part of worship, cannot be imposed in a constant and ordinary way (as Anniversary days and feasts are) because by an ordinary rule God hath given to man Six days for work, except in extraordinary cases he shall please to call for some part of them again. 4. Yet extraordinarily upon occasions of Humiliation, or of Joy, and Thanksgiving days, for that time, may be set apart for God, without wronging this concession, even as in extraordinary times we may work, and not rest on the Sabbath day, though ordinarily we may not: This proportioning of time therefore is for the ordinary rule, but yet admitteth of the exception of extraordinary cases.
Concerning dayes therefore, we lay down these four: 1. That there can be no solemn setting apart of any day to any creature; thus Saints dayes are unlawful: for the Sabbath or day of rest is to the Lord, and to none other, it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work. And although men should keep the day, and alter the worship, yet this is a taking of that which was once abused, and never enjoyned, for to apply it to God, and wanteth not offence; even as the retaining of other things in worship which have been abused, and are not necessary, is offensive. 2. No man can institute any day, even to the true God, as a part of worship, so as to bind consciences to it, or to equal it with this day: That is a part of ⟨p. 298⟩Gods royal prerogative, and a thing peculiar to him to sanctifie and bless a day. 3. Even those dayes which are pretended to be set apart to and for God, and yet not as a part of worship, cannot be imposed in a constant and ordinary way (as Anniversary dayes and feasts are) because by an ordinary rule God hath given to man Six dayes for work, except in extraordinary cases he shall please to call for some part of them again. 4. Yet extraordinarily upon occasions of Humiliation, or of Joy, and Thanksgiving dayes, for that time, may be set apart for God, without wronging this concession, even as in extraordinary times we may work, and not rest on the Sabbath day, though ordinarily we may not: This proportioning of time therefore is for the ordinary rule, but yet admitteth of the exception of extraordinary cases.
3. We gather that Masters and Parents ought to have a special oversight of their own Children and Families in the worshipping of God, and that especially in reference to the sanctifying of this day; and that there is a special communion in worshipping of God amongst the several relations of a Family.
4. We gather that Magistrates, and all who have power over others, ought to see to the restraining of Vice, and to the performing of outward duties, particularly such as relate to the sanctification of the Sabbath (as well as to abstain from, and to do such and such things themselves in their own persons) in and by these over whom they have power; and that it's no less scandalous and sinful for a Magistrate not to see that sin be crushed, that the Sabbath be sanctified, and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge, then if he committed such sins himself, then if he discountenanced the Ordinances and brake the Sabbath himself, or suffered his own family or himself to be without the worship of God: Why? because these are within his gates, and he is to account for them: He is to rule for God, and their good which is mainly spiritual; he is to be a terror to evil doers, as well as to be an encouragement to them that do well; and men are according to their places and parts to be forth-coming for ⟨p. 299⟩God and the good of others. And yet this cannot be called a constraining or forcing of Consciences, for a Magistrate or Master thus to restrain these who are under them; it's but the using of that power, which God hath committed to them to make men to do their duty, and to abstain from dishonouring God, and the punishing of them, if they do other ways; in which respect he beareth not the Sword in vain.
4. We gather that Magistrates, and all who have power over others, ought to see to the restraining of Vice, and to the performing of outward duties, particularly such as relate to the sanctification of the Sabbath (as well as to abstain from, and to do such and such things themselves in their own persons) in and by these over whom they have power; and that it's no less scandalous and sinful for a Magistrate not to see that sin be crushed, that the Sabbath be sanctified, and the Ordinances of Religion be entertained and received and reverenced in and by those over whom he hath charge, then if he committed such sins himself, then if he discountenanced the Ordinances and brake the Sabbath himself, or suffered his own family or himself to be without the worship of God: Why? because these are within his gates, and he is to account for them: He is to rule for God, and their good which is mainly spiritual; he is to be a terrour to evil doers, as well as to be an incouragement to them that do well; and men are according to their places and parts to be forth-coming for
The 2. and main reason followeth, v. 11. wherein this command is three way • pressed also, 1. By Gods example, who during the sp •ce of six days wrought (though he might as easily have made all in one day) and rested the Seventh, and not before the Seventh, on which he wrought none; even so it becometh men to do, seeing he intended this for their imitation, and for that end doth propose it here: Gods rest on the Seventh is not absolute and in every respect (for John 5 17. he worketh hitherto, that is, in the works of Providence, sustaining, preserving, and governing the Creatures made by him, and their Actions) but all things needful for the perfecting of the world were then made and finished. (Whence by the way we may gather, that not only all Creatures were made, Angels even these that since turned Devils, &c. but that they were made within the Six days of Creation, when Heaven, Earth, Sea and all that was in them was made) Therefore all our works that are necessary to be done in the six working days, would be done and ended, that we may rest on the Sabbath, as he did.
The 2. and main reason followeth, v. 11. wherein this command is three way • pressed also, 1. By Gods example, who during the sp •ce of six days wrought (though he might as easily have made all in one day) and rested the Seventh, and not before the Seventh, on which he wrought none; even so it becometh men to do, seeing he intended this for their imitation, and for that end doth propose it here: Gods rest on the Seventh is not absolute and in every respect (for John 5 17. he worketh hitherto, that is, in the works of Providence, sustaining, preserving, and governing the Creatures made by him, and their Actions) but all things needful for the perfecting of the world vvere then made and finished. (Whence by the way vve may gather, that not only all Creatures vvere made, Angels even these that since turned Devils, &c. but that they vvere made within the Six days of Creation, vvhen Heaven, Earth, Sea and all that was in them was made) Therefore all our works that are necessary to be done in the six working days, vvould be done and ended, that we may rest on the Sabbath, as he did.
The 2. way is by his blessing of it. God blessed the Sabbath day, which is to be understood not simply in respect of the day, which is not properly capable of blessing, but in respect of the true observers of it, he blesseth it to them, and he blesseth them in it, which may be in these three: 1. That the rest of that day shall not prejudg them in their weeks work, but that their labour shall be therefore blessed, so that they shall miss nothing by observing that day, as the Lord blessed the Seventh year, whereon they rested, and yet notwithstanding they were as well provided as when they laboured, Lev. 25.20, 21, 22: And it's like that if we vvill compare such as make Conscience to sanctify the Sabbath with others, who ⟨p. 300⟩think and seem to gain by breaking of it, this will be found at the years end to be verified. 2. That the Lord hath set a part that day for a Spiritual blessing, and the Communication of it to his people (so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers) Is. 56. and Psal. 92.3. That God vvill abundantly manifest his gracious presence, and multiply his spiritual blessings that day upon it's due observers, more then on other days wherein he is also sought; as there is this day a double worship both in respect of the Duty, and of the day whereon it's done, so there shall be a double blessing beyond what is on other days; in which respect, even prayers in, and towards, the Temple (while it stood by divine appoin •m •nt as a separate place from others) had a blessing beyond prayers in other places; and thus Christ blessed the loaves and the few small fishes, John 6. when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness; so service on this day groweth in it's blessing; hence we may see an usual connection betwixt Universal thriving in Religion, Grace and Piety, and suit able obedience to this command, in the tender sanctification of the Sabbath; and withal a reason, why so few make progress in godliness, even little keeping holy the Sabbath as they ought.
The 3. way is by his hallowing it, wherefore he hallowed it or sanctified it, that is per modum destinandi, or by way of appointing of it for holy uses, and separating it from other days (as is said): The inference wherefore as to the hallowing pointeth at the reason or end wherefore God did it, to wit, that there might thereby be an excitement left to men, to imitate God; and that man might not only have Gods command, but his example also to bind this duty on him.
The 3. way is by his hallowing it, wherefore he hallowed it or sanctified it, that is per modum destinandi, or by vvay of appointing of it for holy uses, and separating it from other days (as is said): The inference wherefore as to the hallowing pointeth at the reason or end wherefore God did it, to vvit, that there might thereby be an excitement left to men, to imitate God; and that man might not only have Gods command, but his example also to bind this duty on him.
If it be asked here, why God vvill have a day set apart for holy Exercises beside other days? It may be answered, 1. It's meet that God be acknowledged Lord of our time, by this Tribute being reserved to himself. 2. Because man having but a finite understanding, beside the now corruption of it, cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things, both at once, o • ⟨p. 301⟩at the same instant; for even Adam in innocency could not do that, therefore the Lord hath graciously set apart a day for mans help in that. 3. It's to teach man that his chief end is to converse with God, and to live with him, and that he ought to care in his own affairs along the week, and order things so as the Sabbath may be duly sanct •fied, when it shall come in that sweet soul reposing converse with him. 4. To show man wherein his happiness consisteth, it's even in this, to walk and converse with God, and to be in his worship; this i • his rest. 5. To show the excellency of Religion, and of the Works of Piety, or of Gods Worship, above mens Employments in earthly and worldly things: It was a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God; the one is mens toil, the other is mens spiritual rest and ease, far contrary to that which men in the world ordinarily think and judge.
If it be asked here, vvhy God vvill have a day set apart for holy Exercises beside other days? It may be answered, 1. It's meet that God be acknowledged Lord of our time, by this Tribute being reserved to himself. 2. Because man having but a finite understanding, beside the now corruption of it, cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things, both at once, o • ⟨p. 301⟩at the same instant; for even Adam in innocency could not do that, therefore the Lord hath graciously set apart a day for mans help in that. 3. It's to teach man that his chief end is to converse with God, and to live vvith him, and that he ought to care in his own affairs along the week, and order things so as the Sabbath may be duly sanct •fied, vvhen it shall come in that sweet soul reposing converse with him. 4. To shew man wherein his happiness consisteth, it's even in this, to vvalk and converse with God, and to be in his worship; this i his rest. 5. To shew the excellency of Religion, and of the Works of Piety, or of Gods Worship, above mens Employments in earthly and worldly things: It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God; the one is mens toyl, the other is mens spiritual rest and ease, far contrary to that which men in the vvorld ordinarily think and judge.
We see now how great and grievous a sin it is to break this command, and with what care this day should be hallowed.
We see now how great and grievous a sin it is to break this command, and vvith vvhat care this day should be hallowed.