A37049:1068
A37049:1068
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.
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.
For
1. It's a Command of the first Table, and so the breach of it is, in some respect, more then murder, Adultery, Stealing, &c. it's included in the first and great Commandment.
1. It's a Command of the first Table, and so the breach of it is, in some respect, more then murther, Adultery, Stealing, &c. it's included in the first and great Commandement.
2. Amongst all the commands of the first Table, yea all the commands, this religious observance of the Sabbath, is most forcibly pressed with more reasons, and with more full and particular explication: Because 1. All the commands hang some way on this; and obedience is ordinarily given to them with the same readiness, as this day is employed in Gods Service. 2. It keepeth life, as it were, in all the rest, and when men are could in this, so are they in all the rest. 3. This trieth men in their love to God best: If indeed his company and service be more delighted in, then the World: And is a notable indication of the frame of the soul; it maketh proof both of their state and frame, as men are usually and habitually on the Sabbath, so in effect are they, as to these.
2. Amongst all the commands of the first Table, yea all the commands, this religious observance of the Sabbath, is most forcibly pressed vvith more reasons, and vvith more full and particular explication: Because 1. All the commands hang some vvay on this; and obedience is ordinarily given to them vvith the same readiness, as this day is employed in Gods Service. 2. It keepeth life, as it vvere, in all the rest, and vvhen men are could in this, so are they in all the rest. 3. This tryeth men in their love to God best: If indeed his company and service be more delighted in, then the World: And is a notable indication of the frame of the soul; it maketh proof both of their state and frame, as men are usually and habitually on the Sabbath, so in effect are they, as to these.
3. No breach of any command hath more aggravations; for 1. It is against reason and equity, when God hath given ⟨p. 302⟩us so many and so good reasons for it. 2. It's high Ingratitude, the Sabbath being a Mercy; and a great Mercy indeed it is to be privileged with access to converse with God a whole day of every week in duties of worship. 3. It's against Love, God's Love hath instituted it, and our Love should in a special manner vent it self to him on it. 4. It's cruelty against our selves; for the Sabbath kept holy, is backed with the promise of a special blessing, and we by this sin prejudge our selves of that; yea the Sabbath rightly spent is a mean both of holiness and of nearness to God, of conformity to him and of communion with him, it promoteth both: So that it is eminently verified here, that these who sin against this command, •in against, and forsake their own Mercy.
3. No breach of any command hath more aggravations; for 1. It is against reason and equity, vvhen God hath given ⟨p. 302⟩us so many and so good reasons for it. 2. It's high Ingratitude, the Sabbath being a Mercy; and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship. 3. It's against Love, God's Love hath instituted it, and our Love should in a special manner vent it self to him on it. 4. It's cruelty against our selves; for the Sabbath kept holy, is backed with the promise of a special blessing, and we by this sin prejudge our selves of that; yea the Sabbath rightly spent is a mean both of holiness and of nearness to God, of conformity to him and of communion with him, it promoteth both: So that it is eminently verified here, that these who sin against this command, •in against, and forsake their own Mercy.
4. No sin doth more evidence universal untenderness; and as it's a sin in it self, so it evidenceth, especially when gross, a very sinful and some way Atheistical frame, and disposition, as may be gathered from Neh. 13.
Yea, 5. It occasioneth and breedeth other sins; it habituateth to sinning, and hardeneth against challenges, so that men ordinarily become very gross and loose and fall in scandalous sins, who neglect the sanctification of the Sabbath, which is the quickener and fomenter some way of all duties, and knitteth the two Tables of the Law together; hence it cometh to pass, that we often hear men that have turned to be very loose, gross and scandalous (and some of them on Scaffolds and at Gibbets) cry out of Sabbath-breaking, imputing the one to the other, as a main cause; for by this sin men grow stout against challenges, and formal in secret duties, a •d so at length sit quite up.
Yea, 5. It occasioneth and breedeth other sins; it habituateth to sinning, and hardneth against challenges, so that men ordinarily become very gross and loose and fall in scandalous sins, who neglect the sanctification of the Sabbath, which is the quickner and fomenter some way of all duties, and knitteth the two Tables of the Law together; hence it cometh to pass, that vve often hear men that have turned to be very loose, gross and scandalous (and some of them on Scaffolds and at Gibbets) cry out of Sabbath-breaking, imputing the one to the other, as a main cause; for by this sin men grow stout against challenges, and formal in secret duties, a •d so at length sit quite up.
6. No sin hath more sharp challenges for it, and more sad Judgments avenging it, then sins against this command; have there been any men deeply challenged for sin, or at death (whether ordinary or violent) brought to express and utter their challenges, but sins against this command have been main ones? The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last; for this sin they are threatened with terrible plagues, Ezek. 20.21, 24. not only in temporal things, v. 23. but with spiritual plagues to which ⟨p. 303⟩they are given up, v. 25.26. You know that a man was stoned for gathering of sticks on the Sabbath, Numb. 15. see also▪ Exod. 16.28. and Ezek. 22.8. where the Lord accounteth Sabbath-breaking a refusing to keep his Commandments and Laws, and a despising of his holy things; O is it possible, that a man can be well that breaketh the Sabbath, or to whom it is not a delight?
6. No sin hath more sharp challenges for it, and more sad Judgments avenging it, then sins against this command; have there been any men deeply challenged for sin, or at death (whether ordinary or violent) brought to express and utter their challenges, but sins against this command have been main ones? The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last; for this sin they are threatned with terrible plagues, Ezek. 20.21, 24. not only in temporal things, v. 23. but with spiritual plagues to which ⟨p. 303⟩they are given up, v. 25.26. You know that a man was stoned for gathering of sticks on the Sabbath,
If any should ask here, if indeed the breaches of this command be greater sins then the br •aches of the come ends of the second Table? and if so, if God will be avenged on these severely?
If any should ask here, if indeed the breaches of this command be greater sins then the br •aches of the comm •nds of the second Table? and if so, if God will be avenged on these severely?