A37049:863
A37049:863
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.
Having cleared that this Command is moral not as to the setting a part of time for Duty (which every Command supposeth) but of so much time, particularly stinted and defined in the Command: We come now to see what is specially commanded here; the Command divideth it self in a Mandat. or mandatory part in the first words thereof, and in an amplificatory part, wherein it is more fully cleared and pressed: The 1. is, Remember the Sabbath day to sanctify it, or keep it holy: For the opening up and winning at the clear meaning whereof, we would consider three words.
Having cleared that this Command is moral not as to the setting a part of time for Duty (which every Command supposeth) but of so much time, particularly stinted and defined in the Command: We come now to see what is specially commanded here; the Command divideth it self in a Mandat. or mandatory part in the first words thereof, and in an amplificatory part, wherein it is more fully cleared and pressed: The 1. is, Remember the Sabbath day to sanctifie it, or keep it holy: For the opening up and winning at the clear meaning whereof, we would consider three words.
The first is, what it is to remember or (as it is infinitively set down) remembering to remember; this is prefixed and would look rather like the inferring of something commanded already, then the new instituting of a command, and so indeed it seemeth to suppose a day formerly institute and set apart for God (as was hinted before) which by this Command his people are put to mind: It doth beside import these four with a respect as it were to four times. 1. A constant and continued Duty at all times, and in all days, that is, that we would remember, that God has set apart a seventh day for himself, and therefore every day we would remember to cast our Affairs so, as they may not be impediments to us in the sanctifying of that day, and we would endeavour always to keep our hearts in such a frame a • we may not be discomposed, when that day shall come, and this affirmative part of this command bindeth semper or alway, and its negative ad semper, on other days as well as on the Sabbath.
The first is, what it is to remember or (as it is infinitively set down) remembring to remember; this is prefixed and would look rather like the inferring of something commanded already, then the new instituting of a command, and so indeed it seemeth to suppose a day formerly institute and set apart for God (as was hinted before) which by this Command his people are put to mind: It doth beside import these four with a respect as it were to four times. 1. A constant and continued Duty at all times, and in all dayes, that is, that we would remember, that God has set apart a seventh day for himself, and therefore every day we would remember to cast our Affairs so, as they may not be impediments to us in the sanctifying of that day, and we would endeavour alwaies to keep our hearts in such a frame a • we may not be discomposed, when that day shall come, and this affirmative part of this command bindeth semper or alway, and its negative ad semper, on other dayes as well as on the Sabbath.
2. It importeth a timely preparing for the Sabbath, when it is a coming, or when it draweth near, this remembering it calleth for something to be done in reference to it; before it come a man by this is obliged to endeavour to have a frame of heart, that he may be ready to meet the Sabbath, and enter kindly to the Duties of it, when it •hall come, otherwise, if it come on him while he is in his common or course frame, and not fitted for it, it will say he has not been remembering it before it came.
2. It importeth a timely preparing for the Sabbath, when it is a coming, or when it draweth near, this remembring it calleth for something to be done in reference to it; before it come a man by this is obliged to endeavour to have a frame of heart, that he may be ready to meet the Sabbath, and enter kindly to the Duties of it, when it •hall come, otherwayes, if it come on him while he is in his common or course frame, and not fitted for it, it will say he has not been remembring it before it came.
3. Remembering importeth an intenseness and seriousness in going about the Duties of the day, when it cometh, and that it should be with all carefulness sanctified, and that men should be mindful of the duties called for, lest their hearts div •rt from them, or slacken, bensil and grow formal in them; whereby mens inclination to forget this duty, or to be superficial in it, is much hinted at, this word we take to be moral, being a mean •or furthering the great Duty aimed at of sanctifying the Lords day or Sabbath coming.
3. Remembring importeth an intenseness and seriousness in going about the Duties of the day, when it cometh, and that it should be with all carefulness sanctified, and that men should be mindful of the duties called for, lest their hearts div •rt from them, or slacken, bensil and grow formal in them; whereby mens inclination to forget this duty, or to be superficial in it, is much hinted at, this word we take to be moral, being a mean •or furthering the great Duty aimed at of sanctifying the Lords day or Sabbath coming.
4. Remembering may import this, that the Sabbath even when it is past, should not be soon forgotten, but that we should look on the Sabbath past to remember it, lest by loosing the fruits of it, when it is by, we make our selves guilty of profaning it.
4. Remembring may import this, that the Sabbath even when it is past, should not be soon forgotten, but that we should look on the Sabbath past to remember it, lest by loosing the fruits of it, vvhen it is by, we make our selves guilty of prophaning it.
The next word is, the day of the Sabbath. By Sabbath here is meant rest, as it is exponed by the Apostle, Heb 4. and that not every Rest, but a Holy Rest from our own Works, that there may be access to positive Sanctifying of that day, for the Sanctifying of that day is the end, and this is but a mean and necessary supposed help, without which the day cannot be sanctified in Holy Duties; holy Duties and our own Works being for the time inconsistent; besides, that Rest on this day is not only called for, as ceasing from our ordinary affairs in the time of Worship is called for on any other day, but more especially and solemnly in respect of the day it self; for at other times our duties require a time for them, and therefore that time cannot be employed in another ordinary Work and in Worship also, but here the Lord requireth time and rest to be sanctified, and therefore we are to perform holy Duties in that time, because it is to be sanctified; ⟨p. 239⟩other times and rests are drawn after worship, this time and rest draweth Worship necessarily after it; hence it was that only the Jews feasts were called Sabbaths, I mean religious Sabbaths, not civil or politic, as their years were, because they included a rest upon Destination to an holy Use.
The next word is, the day of the Sabbath. By Sabbath here is meaned rest, as it is exponed by the Apostle, Heb 4. and that not every Rest, but a Holy Rest from our own Works, that there may be access to positive Sanctifying of that day, for the Sanctifying of that day is the end, and this is but a mean and necessary supposed help, without which the day cannot be sanctifyed in Holy Duties; holy Duties and our own Works being for the time inconsistent; besides, that Rest on this day is not only called for, as ceasing from our ordinary affairs in the time of Worship is called for on any other day, but more especially and solemnly in respect of the day it self; for at other times our duties require a time for them, and therefore that time cannot be employed in another ordinary Work and in Worship also, but here the Lord requireth time and rest to be sanctified, and therefore we are to perform holy Duties in that time, because it is to be sanctified; ⟨p. 239⟩other times and rests are drawn after worship, this time and rest draweth Worship necessarily after it; hence it was that only the Jews feasts were called Sabbaths, I mean religious Sabbaths, not civil or politick, as their years were, because they included a rest upon Destination to an holy Use.
That which is mainly questionable here is concerning the day, expressed in this Command, concerning which may be asked, 1. What sort of day, or the quamdiu. 2. How often, or the quoties. 3. What day of the seven or the quando. 4. When we are to reckon its beginning.
For Answer to the first we say, There are two sorts of days mentioned in the Scripture, one is Artificial of twelve hours, so the Jews divided their day, making their hours longer or shorter as the day was long or short, but they kept up the number of their hours alway; the other is a natural day, which is a seventh part of the Week, and containeth twenty four hours, taking in so much time as interveneth betwixt the Suns beginning to ascend, after midnight, the nocturnal Solstice, till it pass the Meridional altitude, which is the Suns Vertical point for that day, till it come to that same very point of Midnight again, which is the Suns natural course every twenty four hours, comprehending both the artificial day, which is from midnight to midday, and the artificial night also, which is from midday to midnight again.
For Answer to the first we say, There are two sorts of dayes mentioned in the Scripture, one is Artificial of twelve hours, so the Jews divided their day, making their hours longer or shorter as the day was long or short, but they kept up the number of their hours alway; the other is a natural day, which is a seventh part of the Week, and containeth twenty four hours, taking in so much time as interveneth betwixt the Suns begining to ascend, after midnight, the nocturnal Solstice, till it pass the Meridional altitude, which is the Suns Vertical point for that day, till it come to that same very point of Midnight again, which is the Suns natural course every twenty four hours, comprehending both the artificial day, which is from midnight to midday, and the artificial night also, which is from midday to midnight again.
The day mentioned here is the natural day, because it's a seventh day, proportionable to each of the six days, given unto us, and they with the seventh making up the Week, it must contain as many hours as any of the rest doth; but the six days wherein God made Heaven and Earth, &c. are natural days; therefore the seventh, to wit, the day of rest, must be so also.
The day mentioned here is the natural day, because it's a seventh day, proportionable to each of the six dayes, given unto us, and they with the seventh making up the Week, it must contain as many hours as any of the rest doth; but the six dayes wherein God made Heaven and Earth, &c. are natural days; therefore the seventh, to wit, the day of rest, must be so also.
Let us only for further clearing and for directing our own Practise speak here a word or two more, 1. We say it is a whole natural day, that is, as it's usually employed by us on any of the six Days for our own Works, that as we spend so much time in our ordinary Callings on other days, so would we employ so much in Gods Worship secret, private, and public on that day; what proportion of time we use ⟨p. 240⟩to give, or may and should give ordinarily to our Callings on other days, we would give as much to God and his Worship, to our Souls, and our spiritual state on the Lords day or Sabbath.
Let us only for further clearing and for directing our own Practise speak here a word or two more, 1. We say it is a whole natural day, that is, as it's usually employed by us on any of the six Dayes for our own Works, that as we spend so much time in our ordinary Callings on other dayes, so would we employ so much in Gods Worship secret, private, and publick on that day; what proportion of time we use ⟨p. 240⟩to give, or may and should give ordinarily to our Callings on other dayes, we would give as much to God and his Worship, to our Souls, and our spiritual state on the Lords day or Sabbath.
Therefore 2. there is not to be understood here a rigid pressing of all these hours to be spent in Duties of immediate Worship, but our Working and Waking time, having a respect to our infirmities, and also to our Duties, lest under pretext of infirmity we encroach upon Gods day, and give him less then we give to our selves, or should and may give him: And so in Scripture they accounted, what is betwixt rising and going to bed, as still the Work of one day, or one days Work; for as God in conceding six days to us, hath yet so done it, as there may be a Reserve of particular times for Worship called for from us to him every day, for keeping up our Communion with him; so on the seventh day doth the Lord allow so much conveniency of sleep and other refreshing, as may be subservient for the main end of the day, these being Works of mercy and necessity, which Christ allowed on the Sabbath, which was made for man, and not man for the Sabbath.
Therefore 2. there is not to be understood here a rigid pressing of all these hours to be spent in Duties of immediate Worship, but our Working and Waking time, having a respect to our infirmities, and also to our Duties, lest under pretext of infirmity we incroach upon Gods day, and give him less then we give to our selves, or should and may give him: And so in Scripture they accompted, what is betwixt rising and going to bed, as still the Work of one day, or one dayes Work; for as God in conceding six dayes to us, hath yet so done it, as there may be a Reserve of particular times for Worship called for from us to him every day, for keeping up our Communion with him; so on the seventh day doth the Lord allow so much conveniency of sleep and other refreshing, as may be subservient for the main end of the day, these being Works of mercy and necessity, which Christ allowed on the Sabbath, which was made for man, and not man for the Sabbath.
3. Yet care would be had lest under pretext of these we exceed, and apply too much of what is the Lords unnecessarily for our selves and on our lusts; and if we will wake for ordinary business, and keep upon such and such a Diet, other Days, yea if we might do it, or others no more strong then we, do it, the pretence of infirmity will not excuse u •, especially seeing hardly it can be often instanced, that timeousness at Gods Work in that day, or earnestness and continuance in it, hath proved hurtful, which we may account as a part of Gods blessing on the seventh day, that less meat and sleep may be as refreshful as more at another time; thus much for the quamdiu or the Continuance of the day.
3. Yet care would be had lest under pretext of these we exceed, and apply too much of what is the Lords unnecessarily for our selves and on our lusts; and if we will wake for ordinary business, and keep upon such and such a Dyet, other Dayes, yea if we might do it, or others no more strong then we, do it, the pretence of infirmity will not excuse u •, especially seeing hardly it can be often instanced, that timeousness at Gods Work in that day, or earnestness and continuance in it, hath proved hurtful, which we may account as a part of Gods blessing on the seventh day, that less meat and sleep may be as refreshful as more at another time; thus much for the quamdiu or the Continuance of the day.
Secondly, it may be inquired how often by virtue of this command that day doth recur? if it be one of seven? or, if it be the very seventh? And so if this day be to be taken definitely for the very seventh day after the Creation, or indefinitely for one day of seven, as the Lord should other ways determine, or had elsewhere determined; astricting then to a day, ⟨p. 241⟩but not any particular day by virtue of this command, but to such a day as was formerly described or prescribed from the beginning, during the Jewish State, and to such another day as God should after Christs coming reveal unto them, and pitch upon for his service? for taking it for granted, that a Seventh day as moral is commanded, it followeth to be inquired, whether it be the Seventh in number, that is, one of seven, or the seventh in order, that is, the Seventh day?
Secondly, it may be inquired how often by vertue of this command that day doth recur? if it be one of seven? or, if it be the very seventh? And so if this day be to be taken definitely for the very seventh day after the Creation, or indefinitely for one day of seven, as the Lord should other wayes determine, or had elsewhere determined; astricting then to a day, ⟨p. 241⟩but not any particular day by vertue of this command, but to such a day as was formerly described or prescribed from the beginning, during the Jewish State, and to such another day as God should after Christs coming reveal unto them, and pitch upon for his service? for taking it for granted, that a Seventh day as moral is commanded, it followeth to be inquired, whether it be the Seventh in number, that is, one of seven, or the seventh in order, that is, the Seventh day?
For answering this we would premit, 1. That there is a great difference betwixt these two; the one, to wit, that there be a Seventh doth concern the matter and substance of piety; the other, to wit, which of these Seven it be, is more circumstantial and is alike, if it be appointed by God, and have the blessing.
2. That it is usual for God in his commands concerning worship, not at first to express a particular definitely, but to deliver it in the bosom of a general indefinitely, mediately, and by clear consequence, as it were several Species under one Genus.
2. That it is usual for God in his commands concerning worship, not at first to express a particular definitely, but to deliver it in the bosome of a general indefinitely, mediately, and by clear consequence, as it were several Species under one Genus.
As for instance, 1. when Deut. 12.5. he commandeth his people to offer their Sacrifices in the place which he should choose, here there is a stinting or astricting of them to the place which God should reveal unto them; this before the Temple was built, tied them to the Ark, and sometimes to one place, and sometimes to another, as it was removed and placed, till it was brought to Jerusalem; but after the Temple was built and chosen for the place, it astricted men to that▪ yea when the Temple is destroyed, and Christ come, it astricteth men to no place by another, but it obligeth men to worship God every where in spirit and truth: It's true, this is a Ceremonial precept, and will not hold in all things, especially as to its abolition, yet while it stood by a positive Authority or Precept, it showeth that God may command a particular, as one day of seven, and yet not instantly so determine, but that one and the same command may enforce to diverse days at diverse times, upon supposition o • Gods manifesting his mind, even as by one command men were astricted successively to diverse places.
As for instance, 1. when Deut. 12.5. he commandeth his people to offer their Sacrifices in the place which he should choose, here there is a stinting or astricting of them to the place which God should reveal unto them; this before the Temple was built, tyed them to the Ark, and sometimes to one place, and sometimes to another, as it was removed and placed, till it was brought to Jerusalem; but after the Temple was built and chosen for the place, it astricted men to that▪ yea when the Temple is destroyed, and Christ come, it astricteth men to no place by another, but it obligeth men to worship God every where in spirit and truth: It's true, this is a Ceremonial precept, and will not hold in all things, especially as to its abolition, yet while it stood by a positive Authority or Precept, it sheweth that God may command a particular, as one day of seven, and yet not instantly so determine, but that one and the same command may inforce to diverse dayes at diverse times, upon supposition o • Gods manifesting his mind, even as by one command men were astricted successively to diverse places.