§. 1 SOLOMON tells us, that in his Disquisition after the Nature and State of things in the world, this alone he had found out; that is absolutely and unto his satisfaction; namely, that God made man upright, but they have sought out many Inventions, Eccles. 7. 29. And the Truth hereof, we also find by woful experience, not only in sundry particular Instances, but in the whole course of men in this world, and in all their [Page 3] concerns with respect unto God and themselves. There is not any thing wherein and whereabout, they have not found out many Inventions, to the Disturbance and perverting of that state of peace and quietness, wherein all things were made of God. Yea, with the fruits and effects of this perverse Apostasie, and Relinquishment of that universally Harmonious state of things wherein we were cre­ated, not only is the whole world as it lyes in evil, filled, and as it were overwhelmed; but we have the Reliques of it to conflict withal, in that Reparation of our condition, which in this life by Grace we are made partakers of. In all our Wayes, Acti­ons and Duties, some of these Inventions are rea­dy to immix themselves, unto our own distur­bance, and the perverting of the right wayes of God.

§. 2 An evident Instance we have hereof in the bu­siness of a Day of Sacred Rest, and the Worship of God therein required. God originally out of his Infinite Goodness, when suitably thereunto by his own Eternal Wisdom and Power, he had made all things Good, gave unto men a day of Rest, as to ex­press unto them, his own Rest, Satisfaction, and Complacency in the Works of his Hands; so to be a day of Rest and composure to themselves, and a Means of their Entrance into, and Enjoyment of that Rest with himself, here and for ever, which he had ordained for them. Hence it became unto them a Principle and Pledge, a Cause and Means of Quietness and Rest, and that in and with God himself. So might it be still unto the Sons of men, but that they are in all things continually [Page 4] finding out new Inventions, or immixing themselves in various Questions and Accounts; for so saith the Wise man; [...], them­selves have sought out many Computations.

And hence it is, that whereas there are two general concernments of such a Day, the Doctrine, and the Practice of it, or the Duties to be perform­ed unto God thereon, they are both of them soli­cited by such various Questions through the many Inventions which men have found out, as have rendred this Day of Rest, a matter of endless strife disquietment and contention. And whereas all Doctrines of Truth do tend unto practice, as their immediate Use and End, the whole Scripture be­ing [...], Tit. 1. 1. the Truth which is according unto Godliness, the contentions which have been raised about the Doctrine of the Holy Day of Rest, have greatly influenced the minds of men, and weakned them in that practice of Godliness, which all men confess to be necessary in the Observation of such a Day of Rest unto the Lord, if such a Day of Rest there be, on what foun­dation soever it is to be observed. For Christi­ans in general, under one notion or other, do agree, that a Day of Rest should be observed, in and for the Celebration of the Worship of God. But whereas many Controversies have been raised about the grounds of this Observance, and the Nature of the Obligation thereunto, advantage hath been taken thereby to introduce a great neglect of the Duties themselves, for whose sakes the Day is to be observed, whilst one questions the Reasons and Grounds of another for its Observation, and finds his own by others despised. And this hath been [Page 5] no small nor ineffectual means of promoting that general Prophaneness, and Apostasie from strict and holy walking before God, which at this day are every where so justly complained of.

§. 3 It is far from my thoughts and hopes, that I should be able to contribute much unto the com­posing of these Differences and Controversies, as agitated amongst men of all sorts. The known pertinacy of inveterate Opinions, the many pre­judices that the minds of most in this matter are already possessed withal, and the particular En­gagements, that not a few are under, to defend the Pretensions and Perswasions which they have published and contended for; will not allow any great Expectation of a change in the minds of many, from what I have to offer. Besides, there are almost innumerable eristical Discourses on this subject, in the hands of many, to whom perhaps the Report of our Endeavours will not arrive. But yet, these and the like considerations, of the Darkness, Prejudices and Interests of many, ought not to discourage any man from the discharge of that Duty which he owes to the Truths of God; nor cause him to cry with the Sluggard, There is a Lyon in the Streets, I shall be slain in the Way. Should they do so, no Truth should ever more be taught, or contended for: for the Declaration of them all, is attended with the same Difficulties, and ly­able to the same kind of Opposition. Wherefore an Enquiry into this matter, being unavoidably cast upon me, from the Work wherein I am en­gaged, in the Exposition of the Epistle to the He­brews, I could not on any such accounts wave the [Page 6] pursuit of it. For this Discourse, though upon the Desires of many, now published by it self, is but a Part of our remaining Exercitations on that Epistle. Nor am I without all hopes, but that what shall be declared and proved on this subject, may be blessed to an Usefulness unto them, who would willingly learn, or be established in the Truth. An Attempt also will be made herein, for the conviction of others, who have been se­duced into Paths, inconsistent with the Communion of Saints, the Peace of the Churches of Christ, or Opinions hurtful to the Practice of Godliness; and left unto the Blessing of him, who when he hath supplyed seed to the Sower, doth himself also give the encrease. And these Considerations have pre­vailed with me to cast my Mite into this Sanctuary, and to endeavour the right stating, and confirmation of that Doctrine, whereon so important a part of our Duty towards God doth depend, as is gene­rally confessed, and will be found by Experience, that there doth on this concerning a Day of Sa­cred Rest.

§. 4 The Controversies about the Sabbath, (as we call it at present for Distinction sake, and to de­termine a subject of our Discourse) which have been publickly agitated, are Universal as unto all its concerns. Neither Name nor Thing is by all agreed on. For whereas most Christians acknow­ledge, (we may say all, for those by whom it is denyed, are of no weight, nor scarce of any num­ber) that a day on one account or other in an Hebdomadal Revolution of Time, is to be set apart to the publick Worship of God, yet how that Day is [Page 7] to be called, is not agreed amongst them. Neither is it granted, that it hath any Name affixed unto it, by any such means, that should cause it justly to be preferred unto any other, that men should arbitrarily consent to call it by. The Names which have been, and amongst some are still in use for its Denotation and Distinction, are the seventh Day, the Sabbath, the Lords Day, the first Day of the Week, Sunday; So was the Day now commonly observed, called of Old by the Graecians and Romans, before the Introduction of Religion into its Observation. And this Name some still retain, as a thing indifferent; others suppose it were bet­ter left unto utter disuse.

§. 5 Those about the Thing it self are various, and respect all the concerns of the Day enquired af­ter. Nothing that relates unto it, no part of its respect to the Worship of God, is admitted by all uncontended about. For it is debated amongst all sorts of persons; (1.) Whether any part of Time be naturally and morally to be separated and set apart to the solemn Worship of God; or which is the same, whether it be a natural and moral Duty to separate any part of time in any Revolution of it, unto Divine Service; I mean, so as it should be stated and fixed in a periodical Revolution; other­wise to say, that God is solemnly to be worship­ped, and yet that no time is required thereunto, is an open contradiction. (2.) Whether such a Time supposed, be absolutely and originally moral, or made so by Positive Command suited unto Ge­neral Principles and Intimations of Nature. And under this consideration also, a part of Time is called [Page 8] Moral Metonymically from the Duty of its Obser­vance. (3) Whether on supposition of some part of Time so designed, the Space or Quantity of it, have its Determination or Limitation, morally, or meerly by Law Positive or Arbitrary. For the Observation of some part of Time, may be Moral, and the quota pars arbitrary. (4) Whether eve­ry Law Positive of the Old Testament, were abso­lutely Ceremonial, or whether there may not be a Law Moral Positive, as given to, and obligatory of all mankind; though not absolutely written in the Heart of man by Nature; that is, whether there be no morality in any Law, but what is a part of the Law of Creation. (5) Whether the Institu­tion of the seventh Day Sabbath, was from the Be­ginning of the World, and before the Fall of man, or whether it were first appointed, when the Is­raelites came into the Wilderness. This in itself is only a matter of Fact; yet such, as whereon the Determination of the Point of Right, as to the Universal Obligation unto the Observation of such a Day doth much depend; and therefore hath the Investigation and true stating of it, been much laboured in and after, by Learned men. (6) Upon a supposition of the Institution of the Sabbath from the Beginning, Whether the Additions made, and Observances annexed unto it, at the giving of the Law on Mount Sinai, with the Ends whereunto it was then designed, and the Uses whereunto it was employed, gave unto the seventh Day a new State distinct from what it had before; although natu­rally the same day was continued as before. For if they did so, that new State of the Day, seems only to be taken away under the New Te­stament; [Page 9] if not the Day it self seemes to be abolished: for that some change is made there­in from what was fixed under the Judaical Oeconomy, cannot modestly be denyed. (7) Whe­ther in the fourth Commandment, there be a Foun­dation of a Distinction between a seventh Day in General, or one Day in seven; and that seventh Day, which was the same numerically and precisely from the Foundation of the World. For whereas an Obligation unto the strict Observation of that Day precisely is as we shall prove, plainly taken away in the Gospel, if the Distinction intimated, be not allowed, there can be nothing remaining obligatory unto us in that command, whilst it is sup­posed, that that Day is at all required therein. Hence (8) It is especially enquired, whether a seventh Day, or one Day in seven, or in the Hebdomadal Cy­cle, be to be observed Holy unto the Lord, on the Account of the fourth Commandment. (9) Whe­ther under the New Testament all Religious Obser­vation of Dayes be so taken away, as that there is no Divine Obligation remaining for the Obser­vance of any one Day at all; but that as all Dayes are alike in themselves, so are they equally free to be disposed of, and used by us, as Occasion shall require. For if the Observation of one Day in se­ven, be not founded in the Law of Nature, expres­sed in the Original Positive Command concerning it; and if it be not seated Morally in the fourth Commandment, it is certain that the necessary Observance of it is now taken away. (10) On the other extream, whether the seventh Day from the Creation of the world, or the last Day of the Week, be to be observed precisely under the New [Page 10] Testament by vertue of the Fourth Commandment and no other. The Assertion hereof supposeth that our Lord Jesus Christ the Lord of the Sabbath hath neither changed, nor reformed any thing in or about the Religious Observation of an Holy Day of Rest unto the Lord; whence it follows, that such an Observation can be no Part or Act of Evan­gelical Worship properly so called, but only a Mo­ral Duty of the Law. (11) Whether on the supposition of a Non-obligation in the Law unto the Observance of the seventh Day precisely, and of a New Day to be observed Weekly under the New Testament, as the Sabbath of the Lord, on what Ground it is so to be observed. (12) Whether of the Fourth Commandment as unto one Day in seven, or only as unto some part or portion of Time, or whether without any respect unto that Command as purely Ceremonial. For granting, as most do, the necessity of the Observation of such a Day, yet some say, that it hath no respect at all to the Fourth Decalogical Precept, which is totally and ab­solutely abolished with the residue of Mosaical In­stitutions; others that there is yet remaining in it, an Obligation unto the Sacred Separation of some portion of our Time unto the solemn Service of God, but indetermined; and some that it yet precisely requires the Sanctification of one Day in seven. (13) If a Day be so to be observed, it is enquired, on what Ground, or by what Authority there is an Alteration made from the Day observed un­der the Old Testament, unto that now in use; that is, from the last to the first Day of the Week; Whether was this Translation of the solemn Wor­ship of God, made by Christ and his Apostles, or [Page 11] by the Primitive Church. For the same Day might have been still continued, though the Duty of its Observation, might have been fixed on a new Reason and Foundation. For although our Lord Jesus Christ totally abolished the old solemn Wor­ship required by the Law of Commandments con­tained in Ordinances, and by his own Authority introduced a new Law of Worship according unto Institutions of his own, yet might Obedience unto it in a solemn manner have been fixed unto the for­mer Day. (14) If this were done by the Au­thority of Christ and his Apostles, or be supposed so to be, then it is enquired, Whether it were done by the express Institution of a New Day, or a directive Example sufficient to design a particular Day, no Institution of a new Day being needful. For if we shall suppose that there is no Obliga­tion unto the Observance of one Day in seven in­dispensibly abiding on us, from the Morality of the Fourth Command, we must have an ex­press Institution of a new Day, or the Authority of it is not Divine; and on the supposition, that that is so, no such Institution is necessary; or can be properly made, as to the whole nature of it. (15) If this Alteration of the Day were intro­duced by the Primitive Church; then whether the continuance of the Observation of one Day in seven be necessary or no. For what was appoint­ed thereby, seems to be no farther Obligatory unto the Churches of succeeding Ages, than their concernment lyes in the Occasions and Rea­sons of their Determinations. (16) If the continuance of one Day in seven for the solemn Wor­ship of God be esteemed necessary in the present [Page 12] State of the Church, then, Whether the continu­ance of that now in general Use, namely, the First Day of the Week be necessary or no; or whe­ther it may not be lawfully changed to some other Day. And sundry other the like Enquiries are made about the Original, Institution, Nature, Use and Continuance of a Day of Sacred Rest unto the Lord.

§. 6 Moreover, amongst those who do grant, that it is necessary, and that indispensibly so as to the pre­sent Church State, which is under an Obligation from whence ever it arise, neither to alter nor omit the Observation of a Day weekly for the publick Worship of God, wherein a Cessation from labour, and a joint Attendance unto the most solemn Duties of Religion are required of us; It is not agreed, whether the Day it self, or the separation of it to its proper Use and End, be any Part in it self of Divine Worship, or be so meerly relatively, with respect unto the Duties to be performed therein. And as to those Duties themselves, they are not on­ly variously represented, but great Contention hath been about them, and the manner of their Perfor­mances, as likewise concerning the Causes and Oc­casions which may dispense with our Attendance unto them. Indeed herein lyes secretly the [...], and principal Cause of all the strife that hath been and is in the World about this mat­ter. Men may teach the Doctrine of a Sabbatical Rest, on what Principles they please, deduce it from what Original they think good, if they plead not for an exactness of Duty in its Observance, if they bind not a Religious carefull Attendance on the [Page 13] Worship of God, in Publick and private, on the Consciences of other men; if they require not a Watchfulness against all Diversions and Avocati­ons from the Duties of the Day, they may do it without much fear of Opposition. For all the con­cernments of Doctrines and Opinions which tend un­to Practice are regulated thereby, and embraced or rejected, as the Practice pleaseth or displeaseth that they lead unto.

Lastly, On a precise supposition that the Obser­vation of such a Day is necessary upon Divine Precept or Institution, yet there is a Controversie remaining, about fixing its proper bounds as to its Beginning and Ending. For some would have this Day of Rest measured by the first Constitution and limitation of Time unto a Day from the Cre­ation; namely, from the Evening of the Day pre­ceding unto its own; as the Evening and the Morn­ing were said to be [...] One Day, Gen. 1. 5. Others admit only of that proportion of Time, which is ordinarily designed to our labour on the six Dayes of the Week; that is, from its own Morn­ing to its own Evening, with the Interposition of such Diversions as our labour on other Dayes doth admit and require.

§. 7 And thus is it come to pass, that although God made man Upright, and gave him the Sabbath or Day of Rest, as a token of that Condition, and Pledge of a future Eternal Rest with himself; yet through his finding out many Inventions, that very Day is become amongst us, an Occasion and Means of much Disquietment and many Contentions. And, that which is the worst Consequent in things [Page 14] of this nature that belong unto Religion and the Worship of God, these Differences, and the Way of their Agitation, whilst the several Parties hti­gant have sought to weaken and invalidate their Adversaries Principles, have apparently influenced the minds of all sorts of men unto a neglect in the Practice of those Duties, which they severally acknowledge to be incumbent on them, upon those Principles and Reasons, for the Observation of such a Day, which themselves allow. For whilst some have hotly disputed, that there is now no especial Day of Rest to be observed to the Lord, by ver­tue of any Divine Precept or Institution; and others have granted that if it be to be observed only by vertue of Ecclesiastical Constitution, men may have various pretences for Dispensations from the Duties of it, the whole due Observation of it is much lost among Christians.

Neither is it a small evil amongst us, that the Disputes of some against the Divine Warranty of one Day in seven to be separated unto Sacred Uses, and the Pretence of others to an equal regard un­to all Dayes from their Christian Liberty, together with an open visible neglect in the most of any conscientious Care in the Observance of it, have cast not a few unwary and unadvised Persons to take up with the Judaical Sabbath, both as to its Institution and manner of its Observation. Now whereas the solemn Worship of God, is the Spring, Rule and Measure of all our Obedience unto him, it may justly be thought that the neglect thereof, so brought about as hath been declared, hath been a great, if not a principal Occasion, of that sad Degeneracy from the Power, Purity, and Glory [Page 15] of Christian Religion; which all men may see, and many do complain of at this Day in the World. The Truth is, most of the Different Ap­prehensions recounted, have been entertained and contended for, by Persons Learned and Godly, all equally pretending to a Love unto Truth, and Care for the Preservation and Promo­tion of Holiness and Godliness amongst men. And it were to be wished that this were the on­ly Instance whereby we might evince, that the best of men in this World do know but in part, and Prophesie but in part. But they are too ma­ny to be recounted, although most men act in themselves and towards others, as if they were themselves lyable to no mistakes, and that it is an inexpiable crime in others, to be in any thing mistaken. But as this should make us jealous over our selves, and our own Apprehensions in this matter, so ought the Consideration of it to affect us with Tenderness and Forbearance towards those who dissent from us, and whom we therefore judge to err and be mistaken.

But that which principally we are to learn from this Consideration, is, with what care and Diligence we ought to inquire into the certain Rule of Truth in this matter. For whatever we do determine, we shall be sure to find men Learned and Godly otherwise minded. And yet in our Determinations are the Consciences of the Disciples of Christ great­ly concerned, which ought not by us to be cause­lesly burthened, nor yet countenanced in the neg­lect of any Duty that God doth require. Slight and Perfunctory Disquisitions will be of little use in this matter; nor are men to think that their [Page 16] Opinions are firme and established, when they have obtained a seeming countenance unto-them from two or three doubtful Texts of Scripture. The Principles and Foundations of Truth in this matter lye deep, and require a diligent Investiga­tion. And this is the Design, wherein we are now engaged. Whether we shall contribute any thing to the Declaration or Vindication of the Truth, depends wholly on the Assistance which God is pleased to give or withhold. Our part it is, to use what Diligence we are able; neither ought we to avoid any thing more, than the assuming or ascribing of any thing unto our selves. It is enough for us, if in any thing, or by any means God will use us, not as Lords over the Faith of men, but as Helpers of their Joy.

Now for the Particular Controversies before men­tioned, I shall not insist upon them all, for that were endless; but shall reduce them unto those general Heads, under which they may be compre­hended, and by the right stating whereof they will be determined. Nor shall I enter into any especial contest, unless it be occasionally only, with any particular Persons, who of old or of late have eristically handled this subject. Some of them have I confess given great provocations thereun­to; especially of the Belgick Divines, whose late Writings are full of Reflections on the Learned Writers of this Nation. Our only design is [...]. And herein I shall lay down the general regulating Principles of the Doctrine of the Scriptures in this matter; confirming them with such Arguments, as occurr to my mind; and vindicating them from such Exceptions, as they [Page 17] either seem liable unto, or have met withal: All with respect unto the Declaration given of the Doctrine and Practice of the Sabbath in the dif­ferent Ages of the Church by our Apostle, Chap. 4. of the Epistle to the Hebrews.

§. 8 The Principles that I shall proceed upon, or the Rules that I shall proceed by are, (1.) Express Testimonies of Scripture, which are not wanting in this Cause. Where this Light doth not go before us, our best course is to sit still; and where the Word of God doth not speak in the things of God, it is our Wisdom to be silent. Nothing I confess is more nauseous to me, than Magisterial Dictates in Sacred things, without an evident de­duction and Confirmation of Assertions from Scri­pture Testimonies. Some men write, as if they were inspired; or dreamed that they had obtain­ed to themselves a Pythagorean Reverence. Their Writings are full of strong Authoritative Assertions arguing the good Opinion they have of themselves, which I wish did not include an equal contempt of others. But any thing may be easily affirmed, and as easily rejected.

(2.) The Analogie of Faith in the Interpretation, Exposition, and Application of such Testimonies as are pleadable in this Cause. Hic labor hoc opus; Herein the Writers Diligence, and the Readers Judgement, are principally to be exercised. I have of late been much surprised with the Plea of some for the Use of Reason in Religion and Sacred things; not at all that such a Plea is insisted on, but that it is by them built expresly on a sup­position that it is by others, whom they reflect [Page 18] upon, denyed; whereas some probably intended in those Reflections have pleaded for it against the Papists (to speak within the bounds of sobriety) with as much Reason, and no less effectually, than any amongst themselves. I cannot but suppose their mistake to arise, from what they have heard, but not well considered, that some do teach about the darkness of the mind of man by Nature, with re­spect unto spiritual things, with his disability by the utmost use of his rational faculties as corrupt­ed, or unrenewed, spiritually and savingly to apprehend the things of God, without the especial assistance of the Holy Ghost. Now as no Truth is more plainly or evidently confirm­ed in the Scripture than this; so to suppose, that those by whom it is believed and asserted, do therefore deny the use of Reason in Religion, is a most fond imagination. No doubt but whatever we do, or have to do towards God, or in the things of God, we do it all as rational creatures, that is, in and by the use of our Reason. And not to make use of it in its utmost improvement in all that we have to do in Religion or the Worship of God, is to reject it, as to the principal End for which it is bestowed upon us. In particular, in the pursuit of the Rule now laid down, is the utmost exercise of our Reason required of us. To un­derstand aright the sense and importance of the Words in Scripture Testimonies, the nature of the Propositions and Assertions contained in them, the lawful deduction of Inferences from them; to judge and determine aright, of what is proposed; or deduced by just consequence from direct Pro­positions, to compare what in one place seems to [Page 19] be affirmed, with what in others seems to be as­serted to the same purpose, or denyed; with other Instances innumerable of the exercise of our minds about the Interpretation of Scripture, are all of them Acts of our Reason; and as such are managed by us. But I must not here farther divert unto the consideration of these things. Only I fear, that some men write Books about them, because they read none. This I know, that they miserably mistake what is in Controversie; and set up to themselves Men of Straw as their Adversaries, and then cast Stones at them.

(3.) The Dictates of General and incorrupted Reason, suitable unto and explained by Scripture Light, is another Principle that we shall in our progress have a due regard unto. For whereas it is confessed, that the separation of some portion of Time to the Worship of God, is a part of the Law of our Creation, the Light of Nature doth and must still on that supposition continue to give Testimony unto our Duty therein. And although this Light is exceedingly weakned and impaired by sin in the things of the greatest importance, and as to many things truly belonging unto it in our original Constitution, so overwhelmed with Pre­judices, and contrary usages, that of it self it owns them not at all; yet let it be excited, quickned, rectified, by Scripture Light, it will return to perform its Office of testifying unto that Dutie, a sense whereof, and a Direction whereunto, were concreated with it. We shall therefore enquire what Intimations the Light of Nature hath conti­nued to give concerning a Day of Sacred Rest to be observed unto God; and what uncontrollable Te­stimonies [Page 20] we have of those Intimations, in the knowledge, confessions, and expressions of them, in and by those, who had no other Way to come to an Acquaintance with them. And where there is a common or prevailing Suffrage given amongst mankind, unto any Truth, and that, to free us from entanglements about it, declared to be such in the Scripture, it must be acknowledged to pro­ceed from that Light of Nature which is common unto all, though the actings of it be stifled in many.

(4.) The Custom and Practice of the Church of God in all Ages is to be enquired into. I intend not meerly the Church of Christ under the Go­spel, but the whole Church from the Beginning of the World, in the various Dispensations of the Will and Grace of God unto it, before the giving of the Law, under the Toke of it, and since the Promulgation of the Gospel. And great weight may certainly be laid upon its Harmonious consent in any practice relating to the Worship of God. Nay, what may be so confirmed, will thence ap­pear not to be an Institution peculiar to any especial Mode of Worship that may belong unto one season, and not unto another; but to have an ever­lasting Obligation in it, on all that worship God, as such, never to be altered or dispensed withal. And if every particular Church be the Ground and Pillar of Truth, whose Testimony thereunto is much to be esteemed, how much more is the Universal Church of all Ages so to be accounted. And it is a bru­tish Apprehension to suppose, that God would per­mit a Perswasion to befall the Church in all Ages, with respect unto his Worship, which was not [Page 21] from himself, and the Expression of its Pra­ctice accepted with him. This therefore is di­ligently to be enquired into, as far as we may have certain light into things involved in so much Darkness, as are all things of so great An­tiquity.

(5.) A due consideration of the Spirit and Liberty of the Gospel, with the Nature of its Worship, the Reasons of it, and manner of its performance, is to be had in this matter. No particular In­stance of Worship is to be introduced or admitted contrary to the Nature, Genius, and Reason of the whole. If therefore such a Sabbatical Rest, or such an Observation of it be urged, as is incon­sistent with the Principles and Reasons of Evange­lical Worship, as is built upon Motives not taken from the Gospel, and in the manner of its Obser­vance enterferes with the Liberty wherewith Christ hath made us free, it discovers it self not to belong unto the present state of the Worshippers of God in Christ. Nor is any thing to commend it self un­to us under the meer Notion of strictness or pre­ciseness, or the Appearance of more than ordinary severity in Religion. It is only walking according unto Rule, that will please God, justifie us unto others, and give us peace in our selves. Other seeming Duties, that may be recommended, because they have [...], a Pretence of Wisdom in doing even more than is required of us, through Hu­mility and Mortification, are of no price with God, nor useful unto men. And commonly those who are most ready to overdo in one thing, are prone also to underdo in others. And this Rule we [Page 22] shall find plainly rejecting the rigid Observation of the Seventh Day as a Sabbath, out of the Verge of Gospel Order and Worship.

(6.) The Tendency of Principles, Doctrines, and Practices to the Promotion or Hinderance, of Piety, Godliness, and Universal Holy Obedience unto God, is to be enquired into. This is the End of all Religious Worship, and of all the Institutions thereof. And a due Observation of the regular Tendency of things unto this End, will give a great discovery of their Nature and Acceptance with God. Let things be urged under never so specious pretences, if they be found by Experience not to promote Gospel Holiness in the Hearts and Lives of men, they discover themselves not to be of God. Much more when Principles, and Pra­ctices conformable unto them, shall be evidenced to obstruct and hinder it, to introduce Profaness, and countenance Licentiousness of life, to pre­judice the due Reverence of God and his Worship, do they manifest themselves to be of the Tares sowed by the Evil One. And by this Rule, we may try the Opinion which denies all Divine Instituti­on unto a Day of holy Rest under the New Testa­ment.

These are the Principal Rules, which in this Dis­quisition after a Sabbatical Rest, we shall attend un­to. And they are such as will not fail to direct us aright in our course, if through Negligence or Prejudice we miss not of a due regard unto them. These the Reader is desired to have respect unto, in his perusal of the ensuing Discourses; and if what is proposed or concluded be not found suitable unto them, let it be rejected. For [Page 23] I can assure him, that no self-assuming, no con­tempt of others, no prejudicing Adherence to any Way or Party, no pretence of certainty above Evidence produced, have had any influ­ence into those enquiries after the Truth in this matter, which [...], we now address our selves unto.

§. 9 In the first place it will be necessary to premise something about the Name whereby this Day may be called. For that also among some hath been controverted. Under the Old Testament it had a double Appellation; the One taken from the Natural Order of the Day then separated with respect unto other Dayes, the Other from its Na­ture and Use. On the first Account it was cal­led [...], the seventh Day. Gen. 2. 3. [...] And God bles­sed the seventh Day and sanctified it. So also Exod. 20. 11. Upon its first Institution, and on the Re­introduction of its Observation, it is so called. But it is a meer Description of the Day from its Relation to the six precedent dayes of the Crea­tion, that is herein intended; absolutely it is not so called any where. Yet hence by the Hellenists it was termed [...], the seventh; and [...], the Sacred seventh Day. So is mention made of it by Philo, Josephus, and others. And our Apostle maketh use of this Name, as that which was com­monly in use to denote the Sabbath of the Jews. Chap. 4. 4. [...]; For he speak­eth, or it is spoken somewhere concerning the seventh. [...], is not added, because [...], was used technically to denote that Day. And he educeth the [Page 24] Reason of this Denomination, from Gen. 2. 3. Be­ing as was said, the Day that ensued immediately after the six distinct Dayes wherein the World was created, and putting a Period unto a measure of Time by a Numeration of Dayes, alwayes to return in its Cycle, it was called the seventh Day. And from that course of Time compleated in seven Dayes, thence recurring to its Beginning, is the name of [...], Hebdomas, a Week, which the Hebrews call only [...], a seven. And the same word sometimes signifieth the seventh Day, or one Day in seven. [...]; is septimum Di­em celebrare; to celebrate the, or a seventh Day. And the Latines use the Word in the same manner, for seven Dayes, or One Day in seven. But this Ap­pellation, as we shall see the Apostle casts out of Consideration and Use, as to the Day to be observ­ed under the New Testament. For that which was first so, is passed away, and another instituted in the Room thereof; which although it be also [...], or a seventh Day absolutely, or one in the Revolution of seven, yet not being the se­venth in their Natural Order, that Name is now of no use, but antiquated.

§. 10 From its Occasion, Sanctification and Use, it was called [...], and [...], the Sabbath, and the Sabbath Day. The Occasion of this Name is expressed, Gen. 2. 3. God blessed the seventh Day, [...], because he rested (shabath) that Day. It is called Rest, the Rest, because on that Day God rested. And in the Decalogue, it is [...], the Day of the Sabbath; or of Gods Rest, and ours. And absolutely [...] the Sabbath, Isa. 56. 2. where [Page 25] also God from his Institution of it, calls it my Sab­bath: v. 4.

This being a thing so plain and evident, it were meer loss of Time to insist upon the feigned Ety­mologies of this Name, after it came to be taken notice of in the world; I shall only name them. Appion the Alexandrian would have it derived from the Aegyptian word Sabbo, as Josephus informs us; Cont. App. lib. 2. and what the signification of that Word is, the Reader may see in the same place. Plutarch derives it from Sabboi, a Word that was used to be howled in the furious Services of Bacchus; for his Priests and Devotoes used in their Bacchanals, to cry out Evoi, Sabboi. Sympos. lib. 4. c. 15. which things are ridiculous. Lactantius with sundry others of the Antients, fell into no less, though a less offensive mistake. Hic, saith he, est dies Sabbati, qui lingua Hebraeorum à numero nomen accepit; un­de septenarius numerus legitimus & plenus est. In­stitut. lib. 7. cap. 14. Procopius Gazaeus on the Pen­tateuch, hath a singular conceit. Speaking of the Tenth of the Month Tizri, termed Sabbaton Sab­bat. he calls it, [...]. He would have it the Day of the Conception of John Baptist the fore-runner of Christ, when the Remission and Repentance that he Preached began; and thence conjectures the Etymologie of the Sabbath to be from Sabachta (that is the Syriack [...]) which signifies Remission; that Day being remitted [Page 26] holy unto the Lord; being the seventh Day which is Sabaa; that is [...]. The vanity of which con­jectures is apparent to all. The Reason and Rise of this Appellation is manifest.

Hence this was the proper and usual Name of this Day under the Old Testament, being expres­sive of its Occasion, Nature, and End. The Word also hath other Formes; as [...], Exod. 16. 23. Chap. 35. 2. Sabbaton; and [...] Lam. 1. 7. Mish­bat; the signification of the Word being still re­tained. Neither yet is this Word peculiarly Sa­cred as to what it denotes, but is used to express things common or Prophane; even any Cessation, resting, or giving over. The first time it oc­curs, Gen. 2. 3. it is rendred in Targum, by [...], a common Word to rest. See Isa. 14. 4. Chap. 24. 8. and many other places. It is also applyed, to sig­nifie a Week; because every Week, or seven of Dayes, had a Sabbath or Day of Rest necessarily included in it, Levit. 23. 15. You shall count to your selves; [...] seven compleat Sabbaths; that is Weeks, each having a Sabbath in it for its close; for the reckoning was to expire on the End of the seventh Sabbath; v. 16. And this place being expounded by Onkelos in his Targum of a Week; Nachmanides sayes upon it, that if it be so (which he also grants and pleads) then [...], there will be two Tongues in one Verse; or the same Word used twice in the same Verse with different significations; namely, that the Word [...] should denote both the Holy Day of Rest, and also a Week of Dayes. And he gives another Instance to the same purpose, in the Word [...], Judg. 10. 4. Jair the Gileadite [Page 27] had thirty sons, [...], where the Word [...] signifies in the first place Colts of Asses, and in the latter, Cities. And the common number of seven is ex­pressed by it, Levit. 25. 8. Thou shalt number un­to, [...], seven Sabbaths of years; that is, as it is expounded in the next words, [...] seven times seven years; seven years being called a Sabbath of years, be­cause of the Lands resting every seventh year, in answer to the Rest of the Church every seventh Day: (see the Targum, on Isa. 58. 13. Esth. 2. 9.) Moreover because of the Rest that was common to the Weekly Sabbath, with all other Sacred Feasts of Moses's Institution in their stated Monthly or Annual Revolution, they were also called Sabbaths, as shall be proved afterwards. And as the Greeks and Latines made use of this Word borrowed from the Hebrew, so the Jews observing that their Sab­bath Day had amongst them its Name from Sa­turne, Dies Saturni, as amongst us it is still thence called Satterday, they called him, or the Planet of that Name, [...]; and [...] Shabbetai. And even from hence, some of the Jews take ad­vantage to please themselves with vain Imaginati­ons. So R. Isaac Caro, commending the Excel­lency of the seventh Day, sayes, That Saturne is the Planet of that Day, the whole being denominated from the first hour, (whereof afterwards) He therefore, saith he, hath power on that Day, to renew the strength of our Bodies, as also to influence our minds to understand the Mysteries of God. He is the Planet of Israel, as the Astrologers acknowledge, (doubtless;) and in his portion is the rational soul, [Page 28] and in the parts of the earth, the house of the Sanctuary, and among Tongues the Hebrew Tongue, and among Laws the Law of Israel. So far he; who whether he can make good his claim to the Relation of the Jews unto Saturne, or their pretended advantage on supposition thereof, I leave to our Astrologers to determine, seeing I know nothing of these things. And on the same Account of their Rest falling on the Day under that Planetary Denomina­tion, many of the Heathen thought they dedicated the Day and the Religion of it unto Saturne. So Ta­citus, Histor. lib. 5. Alii Honorem eum Saturno ha­beri. Seu Principia Religionis tradentibus Idaeis quos cum Saturno Pulsos & conditores Gentis accepimus; seu quod c septem syderibus queis mortales reguntur, al­tissimo orbe & praecipua Potentia stella Saturni fera­tur; ac plera (que) coelestium vim suam & cursiem septi­mos per numeros conficiant. Such Fables did the most diligent of the Heathen suffer themselves to be deluded withal, whereby a prejudice was kept up in their minds against the only true God and his Worship. The Word sometimes is also re­doubled by a pure Hebraisme. 1 Chron. 9. 32. [...], Shabbath, Shabbath; that is, every Sabbath; and somewhat variously used in the con­junction of another form; [...], Exod. 16. 23. Chap. 35. 2. And [...], Exod. 31. 15. Levit. 25. 4. We render [...], by Rest, the Rest of the Sabbath, and a Sabbath of Rest. Where sabbaton is preposed at least, it seems to be as much as Sab­batulum; and to denote the entrance into the Sab­bath or the Preparation for it; such as was more solemn when [...], a great Sabbath, an High Day ensued. Such was the Sabbath before [Page 29] the Passeover, for the Miracle, as the Jews say, which befell their fore-fathers that day in Aegypt. The time between the two Evenings was the Sab­batulum. This then was the Name of the Day of Rest under the Old Testament; yet was not the Word appropriated to the denotation of that Day only; but is used sometimes naturally to express any Rest or Cessation; sometimes as it were Arti­ficially in numeration, for a Week, or any other season, whose Composition was by, and Resoluti­on into seven, though this was meerly occasional from the first limitation of a periodical Revolution of Time, by a Sabbath of Rest; of which before.

§. 11 And this various Use of the Word was taken up among the Grecians and Latines also. As they borrowed the Word from the Jews, so they did its Use. The Greek [...] is meerly the Hebrew [...], or perhaps formed by the Addition of their usual Termination from [...], whence also our Apostle frames his [...]. The Latine Sab­batum is the same. And they use this Word, though rarely, to express the last day of the Week. So Suetonius in Tiber. Diogenes Grammaticus Sab­batis disputare Rhodi solitus. And the LXX. al­wayes so express the seventh Day Sabbath; and frequently they use it for a Week also. And so in the New Testament, [...], Luke 18. 12. I fast twice on the Sabbath; that is, two dayes in the Week. And [...], Acts 13. 14. the Day of the Sabbath, is that day of the Week which was set apart for a Sabbatical Rest. Hence [...], One day of the Sab­baths, which frequently occurs is the same [Page 30] with [...], the first day of the Week; [...] or [...] being often put for [...]; the Nu­meral for the Cardinal.

§. 12 About the time of the Writing of the Books of the New Testament, both the Jews themselves and all the Heathen that took notice of them, called all their Feasts and Solemn Assemblies, their Sabbaths; because they did no servile work in them. They had the general nature of the Weekly Sabbath in a cessation from Labour: So the first day of the Feast of Trumpets, which was to be on the first day of the second Month, what day soever of the Week it happened to be on, was called a Sabbath. Levit. 23. 24. This Scaliger well observes and well proves; Emendat. Tempor. lib. 3. Canon. Isagog. lib. 3. p. 213. Omnem Festivitatem Judaicam, non solum Judaei, sed & Gentiles Sabbatum vocant; Ju­daei quidem cum dicunt Tisri nunquam incipere à feria prima, quarta, sexta, ne duo Sabbata continuentur; Gen­tiles autem non alio nomine omnes eorum solennita­tes vocabant. And this is evident, from the fre­quent mention of the Sabbatical Fasts of the Jews, when they did not, nor was it lawful for them to fast on the Weekly Sabbath. So speaks Augustus to Tiberius in Suetonius. Ne Judaeus quidem, mi Tibe­ri, tam libenter Sabbatis jejunium servat, quam ego hodie servavi. And Juvenals

And Martial,

[Page 31] speaking in contradiction as he thought unto them, And so Horace mentions their tricesima Sabbata, which were no other but their New Moons. And to this usual manner of speaking in those dayes, doth our Apostle accommodate his Expressions; Col. 2. 16. Let no man therefore judge you in Meat or in Drink, or in part of an Holy day, (any part of it, or respect unto it) or of the New Moon, or of the Sabbaths; that is, any of the Judaical Feasts whatever, then commonly called Sabbaths. So Maimonides Tract. de Sabb. cap. 29. speaking of their [...], Good Dayes or Feasts; sayes expresly, [...], they are all Sabbaths to the Lord.

And from this usage, some think to expound that vexed Expression, of [...], Luke 6. 1. which we render the second Sabbath af­ter the first. So Suidas, [...]. It was the second day of the Passeover, and the first of unleavened bread. And wonder not that it is called a Sabbath; for they called every Feast Day a Sabbath. Theophylact gives us another Day, but on the same Reason: Saith he, [...]. The Jews call every Feast a Sabbath: For Sabbath is as much as Rest. Oft-times therefore there fell out a Feast on the day before the Weekly Sabbath; and they called it a Sab­bath, because it was a Feast. And therefore that which [Page 32] was the proper Sabbath at that Time, was called the second Sabbath after the first; being the second from that which went before. Chrysostome allows of the same Reason. Hom. in Matth. 39. Isidore Pe­lusiota fixeth on another Day, but still for the same reason. Epist. 110. lib. 3. [...]. It is called the Deuteroproton, because it was the second day from the sacrificing of the Passeover, and the first day of unleavened bread; which he shews was called a Sabbath upon the general account of all the Jewish Feasts being so called. For so he saith, [...]. By the way, this is expresly contra­ry to the Scripture, which makes the Day spoken of, to be the proper Weekly Sabbath, as it is called without any Addition, Matth. 12. 11. whereon de­pended the Questions that ensued about its Obser­vation. But we are beholding to Scaliger for the true meaning of this Expression, which so puzled the Antients, and concerning which Gregory Na­zianzen, turned of Hierome, with a scoff scarce be­coming his Gravity, when he enquired of him, what might be the meaning of it. Scaliger there­fore conjectures, that it is called [...], because it was the first Sabbath, [...], from the second Day of unleavened bread. For on that Day they offered the handful, or sheaf of new fruits; and from that day, they counted seven Weeks unto Pentecost. And the Sab­baths of those Weeks were reckoned, [...], and the first that followed was called [...]: So he, both in his Emendat. Tempor. lib. 6. and Isagog. Canon. p. 218. And this [Page 33] is subscribed unto, by his Mortal Adversary, Dyo­nisius Petavius Animad. in Epiphar. N. 31. p. 64. who will not allow him ever to have spoken tightly, but in what the Wit of man can find no tolerable Objection against. But this calling of their Feasts Sabbaths, with the Reason of it is given us by all their principal Authors. So Lib. Tzeror. Hammor. on Levit. p. 102. [...] Because all solemn Dayes are called ho­ly Convocations, they are all called so from the Sab­bath, which is called holy; wherefore the Sabbath is the Head of all solemn Feasts, and they are all of them called by the Name thereof, Sabbaths of Rest; where­of he gives Instances.

§. 13 Some of the Antient Christians dealing with the Heathens called that Day, which the Christians then observed in the Room of the Jewish seventh Day, [...], or diem folis, Sunday. As those who treat and deal with others; must express things by the Names that are currant amongst them, un­less they intend to be Barbarians unto them. So speaks Justine Martyr, Apol. 2. [...]. We meet (for the Worship of God) in common on Sunday. Had he said on the Sabbath, the Gentiles would have concluded it to have been the Judaical Sabbath. To have called it to them the Lords Day, had been to design no determinate Day, they would not have known what day he meant. And the Name of the first Day of the Week, taken up signally by [Page 34] Christians upon the Resurrection of Christ, was not in use amongst them. Wherefore he called the Day he intended to determine, as was necessa­ry for him, by the Name in use amongst them to whom he spake; Sunday. In like manner Tertul­lian treating with the same sort of men, calls it Diem solis; Apol. cap. 16. And Eusebius reporting the Edicts of Constantine for the Observation of the Lords Day, as it is termed in them, adds that it is the Day which we call [...], or Sunday.

But yet among Christians themselves this Name was not in common use, but by some was reje­cted, as were also all the rest of the Names of the Dayes used among the Pagans. So speaks August. in Psal. 93. Quarta Sabbatorum, quarta feria, que Mercurii dies dicitur à Paganis, & à multis, Christi­anis. Sed noluimus ut dicant, & utinam corrigantur ut non dicant. And Hicrome Epist. ad Algas. Vna Sabbati, dies dominica intelligenda est; quia Hebdo­mada in Sabbatum, ut in primam, & secundam, & tertiam, & quartam, & quintam, & sextam Sabbati dividitur; guam Ethnici Idolorum & Planetarum nominibus appellant. He rejects the use of the or­dinary Names unto the Heathens. And Philastrius makes the usage of them amongst Christians almost Heretical, Num. 3.

All the Eastern Nations also, amongst whom the Planetary Denomination of the Dayes of the Week first began, have since their casting off that kind of Idolatry, rejected the use of those Names, being therein more Religious, or more Superstitious, than the most of Christians. So is it done by the. Arabians and Persians, and those that are joyned [Page 35] unto them in Religious Observances. The Day of their Worship, which is our Friday, the Arabians call Giuma, the Persians Adina. The Rest of the Dayes of the Week they discriminate by their natu­ral Order within their Hebdomadal Revolution; the first, the second, the third; only some of them in some places, have some special Name occasionally imposed on them. The Church of Rome, from a Decree as they suppose, or pretend of Pope Syl­vester, reckons all the Dayes of the Week, by Fe­ria prima, secunda, and so onwards; only their Writers for the most part retain the Name of Sabbatum, and use Dies Dominica for the first Day. And the Rhemists on Revel. 1. 10. condemn the name of Sunday, as Heathenish. And Polydore Virgil before them, sayes, Profccio pudendum est, simul (que) dolen­dum, quod non antebac data sunt istis diebus Christi­ana nomina; ne dii Gentium tam memorabile, inter nos, monumentum haberent. de Invent. Rer. lib. 6. c. 5. And indeed among sundry of the Antients, there do many severe Expressions occurr against the use of the common Planetary Names. And at the first Relinquishment of Gentilisme, it had no doubt been well, if those Names of Baalim had been taken away out of the mouths of men, especially considering that the retaining of them hath been of no use nor Advantage. As they are now riveted into custom and usage, claiming their station on such a Prescription, as in some measure takes away the corruption of their use, I judge that they are not to be contended about. For as they are vulgarly used, their Names are meer notes of Ditinction, of no more signification, than first, second and third, the original, and occasional Imposition of them [Page 36] being utterly amongst the many unknown. Only I must add that the severe Reflections, and con­temptuous Reproaches, which I have heard made upon, and poured out against them, who it may be out of weakness, it may be out of a better Judgement than our own, do abstain from the using of them, argue a want of due Charity and that Condescension in love, which become those who judge themselves strong. For the truth is, they have a Plea sufficient at least to vindicate them from the contempt of any. For there are some places of Scripture which seem so far to give countenance unto them, that if they mistake in their Application, it is a mistake of no other nature but what others are liable unto, in things of great­er importance. For it is given as the Will of God, Exod. 23. 13. In all things saith he that I have said be circumspect, and make no mention of the names of other Gods, neither let them be heard out of thy mouth. And it cannot be denyed but that the Names of the Dayes of the Week, were the Names of Gods among the Heathen. The Prohibition is renewed, Josh. 2. 7. Thou shalt not make mention of the names of their Gods; which is yet extended far­ther, Deut. 12. 3. to a command, to destroy and blot out the names of the Gods of the people, which by this means are retained. Accordingly the Children of Ruben, building the Cities formerly called Ne­bo, and Baal Meon, changed their names, because they were the Names of Heathen Idols; Numb. 32. 38. And David mentioneth it, as a part of his Inte­grity, that he would not take up the names of Idols in his lips. Psal. 16. 4. And some of the Antients as hath been observed, confirme what by some at [Page 37] present is concluded from these places. Saith Hi­erome; Absit ab ore Christiano dicere, Jupiter Omni­potens, Mehercule, & Mecastor, & coetera magis Por­tenta quam nomina. Epist. ad Damas. Now be it granted that the Objections against the Use of the Planetary Names of the Dayes of the Week from these places may be answered, from considera­tion of the change of Times and the circumstances of things, yet certainly there is an appearance of Warranty in them sufficient to secure them from contempt and reproach, who are prevailed on by them, to another use.

§. 15 But of a Day of Rest there is a peculiar Reason. If there be a Name given in the Scripture unto such a Day, by that Name it is to be called, and not otherwise. So it was unquestionably under the Old Testament. God himself had assigned a Name unto the Day of Sacred Rest then enjoyned the Church unto Observation, and it was not lawful for the Jews to call it by any other Name given unto it, or in use among the Heathen. It was, and was to be called the Sabbath Day, the Sabbath of the Lord. In the New Testament, there is, as we shall see afterwards, a signal Note put on the first Day of the Week. So thence do some call their Day of Rest or solemn Worship, and contend that so it ought to be called. But this only respects the Or­der and Relation of such a Day to the other Dayes of the Week, which is natural, and hath no re­spect unto any thing that is Sacred. It may be allowed then for the indigitation of such a Day, and the Discrimination of it from the other Dayes of the Week, but is no proper Name for a Day of [Page 38] Sacred Rest. And the first use of it, upon the Re­surrection of our Lord, was only peculiarly to de­note the Time. There is a Day mentioned by John in the Revelation (which we shall afterwards consider) that he calleth [...], diem domi­nicam, the Lords Day. This Appellation what Day soever is designed is neither Natural nor Civil, nor doth it relate unto any thing in Nature, or in the common usage of men. It must therefore be Sa­cred, and it is, or may be very comprehensive of various Respects. It is the Lords Day; the Day that he hath taken to be his Lot, or especial Porti­on among the Dayes of the Week; as he took as it were possession of it in his Resurrection. So his people are his Lot and Portion in the world, there­fore called his people. It is also, or may be his Day subjectively; or the Day whereon his businesses and Affairs are principally transacted. So the Poet,

that was Tydeus his Day; because he was princi­pally concerned in the Affairs of it. This is the Day wherein the Affairs of the Lord Christ are transacted, his Person and Mediation being the Principal Subjects and Objects of its Work and Worship. And it is, or may be called his, the Lords Day, because enjoyned and appointed to be observed by him or his Authority over the Church. So the Ordinance of the Supper is called the Sup­per of the Lord, on the same Account. On suppo­sition therefore that such a Day of Rest there is to be observed under the New Testament, the Name whereby it ought to be called, is the Lords Day; [Page 39] which is peculiarly expressive of its Relation unto our Lord Jesus Christ, the sole Author and imme­diate Object of all Gospel Worship. But whereas the general Notion of a Sabbatical Rest, is still in­cluded in such a Day, a superaddition of its Rela­tion to the Lord Christ, will intitle it unto the Appellation of the Lords Day Sabbath; that is, the Day of Sacred Rest appointed by the Lord Je­sus Christ. And thus most probably in the conti­nuation of the Old Testament Phraseologie it is called the Sabbath Day, Matth. 24. 20. and in our Apostle comes under the general notion of a Sabbatism, Chap. 4. 9.

§. 1 HAving fixed the Name, the Thing it self falls nextly under Consideration. And the Order of our Investigation shall be, to enquire first into its Original, and then into its Causes. And the true stating of the former will give great light into the latter, as also into its Duration. For if it began with the World, probably it had a cause cognate to the Existence of the World, and the Ends of it, and so must in Duration be commensurate unto it. If it ows its Rise to succeeding Generations, amongst some peculiar sort of men, its Cause was arbitrary and occasional, and its continuance un­certain. For every thing which had such a Be­ginning in the Worship of God, was limited to some seasons only, and had a Time determined for its Expiration. This therefore is first to be stated. And indeed no Concern of this Day hath fallen [Page 42] under more diligent, severe, and Learned Disser­tations. Very Learned men have here engaged in­to contrary Opinions, and defended them with much Learning and Variety of Reading. Summa sequar Vestigia rerum; and shall briefly call the dif­ferent Apprehensions both of Jews and Christians in this matter unto a just Examination. Neither shall I omit the consideration of any Opinion, whose Antiquity or the Authority of its Defenders did ever give it Reputation, though now generally exploded; as not knowing in that Revolution of Opinions which we are under, how soon it may have a Revival.

§. 2 The Jews that we may begin with them, (with whom some think the Sabbath began) are divided among themselves about the Original of the Sab­bath no less than Christians; yea to speak the Truth, their Divisions and different Apprehensions about this matter of Fact, have been the occasion of ours; and their Authority is pleaded to coun­tenance the mistakes of others. Many therefore of them assign the Original, or first Revelation of the Sabbath, unto the Wilderness Station of the people in Mara; others of them make it Coaeval with the World. The first Opinion hath countenance given unto it in the Talmud. Gemar. Babylon. Tit. Sab. cap. 9. and Tit. Sanedr. cap. 7. And the Tra­dition of it, is embraced by so many of their Ma­sters and Commentators, that our Learned Selden, de Jur. Gen. apud Heb. lib. 3. cap. 12, 13, 14. con­tends for it, as the common and prevailing Opini­on amongst them; and indeavours an Answer unto all Instances or Testimonies, that are or may be [Page 43] urged to the contrary, And indeed there is searce any thing of moment to be observed in all Anti­quity as to matter of Fact about the Sabbath, whether it be Jewish, Christian or Heathen, but what he hath heaped together, or rather treasured up in the Learned Discourses of that third Book of his Jus Gentium apud Hebraeos. Whether the Que­stions of Right belonging thereunto, have been duly determined by him, is yet left unto further en­quiry. That which at present we are in the con­sideration of, is the Opinion of the Jews about the Original of the Sabbath at the Station of Marah, which he so largely confirms with Testimonies out of all sorts of their Authors, and those duly al­ledged according to their own Sense and Con­ceptions.

§. 3 Mara was the first Station that the Children of Israel fixed in, in the Wilderness of Shur, five Dayes after their coming up out of the Red Sea. Before their coming hither, they had wandred three dayes in the Wilderness without finding any Water until they were ready to faint. The Report of this their thirst and wandring was famous amongst the Heathen, and mixed by them with vain and mon­strous Fables, One of the Wisest amongst them puts as many Lies together about it as so few words can well contain. Effigiem saith he, Animalis quo monstrante errorem sitim (que) depulerant, penetrali sacravere. Tacit. Histor. lib. 5. He feigns that by following some Wild Asses they were led to Waters, and so made an End of their Thirst and wandring, on the Account whereof they afterwards consecra­ted in their Temple the Image of an Ass. Others [Page 44] of them besides him say that they wandred six dayes, and finding Water on the seventh, that was the Occasion and Reason of their perpetual Obser­vation of the seventh Dayes Rest. In their Jour­ney from the Red Sea to Mara they were particular­ly pressed with Wandring and Thirst, Exod. 15. 22. But this was only for three dayes, not seven. They went three Dayes in the Wilderness and found no Water. The Story of the Asses Image, or Head consecrated amongst them, was taken from what fell out afterwards about the Golden Calf. This made them vile among the Nations, and exposed them to their Obloquy and Reproaches. Upon the third Day therefore after their coming from the Red Sea, they came to Mara, that is the place so called af­terwards from what there befell them. For the Waters which there they found being [...] bit­ter, they called the Name of the place [...] or Bitterness. Hither they came on the third Day. For although it is said, that they went three Dayes in the Wilderness and found no Water, Exod. 15. 22. after which mention is made of their coming to Mara, v. 23. Yet it was in the Evening of the third Day; for they pitched that night in Mara, Numb. 33. 8. Here after their murmuring for the bitterness of the Waters, and the Miraculous Cure of them, it is added in the Story, There the Lord made for them a Statute and an Ordinance, and there he proved them; And said, If thou wilt diligently hearken unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to all his Commandments, and keep all his Statutes, I will put none of those diseases upon thee which I have brought upon the Aegyptians; for I am the Lord that healeth thee. v. 26.

[Page 45] It is said that he gave them [...]; the Words whereby Sacred Ordinances and Institutions are expressed. What this Statute and Judgement were in particular, is not declared. These therefore are suggested by the Talmudical Masters. One of them they say was the Ordinance concerning the Sabbath. About the other they are not so well agreed. Some re­fer it to the fifth Commandment of honouring Fa­ther and Mother; others to the Ceremonies of the Red Heifer with whose ashes the water of sprink­ling was to be mingled; for which conjecture they want not such Reasons as are usual amongst them. The two first they confirm from the Re­petition of the Law; Deut. 5. 14, 15. For there those Words, as the Lord thy God commanded thee, are distinctly added to those two Precepts, the Fourth and Fifth, and to no other. And this could arise from no other cause, but because God had before given them unto the people in Mara, where he said he had given them [...]; that is the Ordinance and Law of the Sabbath, and the Judgement of Obedience to Parents and Superiors. This is one of the principal wayes whereby they con­firm their Imaginations. And fully to establish the Truth hereof, Baal Hatturim, or the small Ge­matrical Annotations on the Masoretical Bibles adds, that in those words [...] the final numeral Letters, make up the same number with [...], the Name of the Place where these Laws were given. And this is the summ of what is pleaded in this case.

§. 4 But every one may easily see the Vanity of these Pretences, and how easie it is for any one to frame a [Page 46] thousand of them who knows not how better to spend his time. Aben Ezra and Abarbinel. both confess that the words used in the Repetition of the Law, Deut. 5. do refer to the giving of it on Mount Sinai. And if we must seek for especial Rea­sons of the inserting of those words, besides the Soveraign Pleasure of God, they are not wanting which are far more probable than these of the Ma­sters. (1) The one of these Commandments closing up the first Table concerning the Worship of God, and the other heading the second Table concerning our Duties amongst our selves and to­wards others, this Memorial, as the Lord thy God commanded thee, is on that account expresly annexed unto them, being to be distinctly applyed unto all the Rest. (2) The Fourth Command is as it were Custos primae Tabulae, the Keeper of the whole first Table, seeing our owning of God to be our God, and our Worship of him according to his mind, were solemnly to be expressed, on the Day of Rest commanded to be observed for that purpose; and in the neglect whereof they will be sure enough neg­lected; whence also a Remembrance to observe this Day is so strictly injoyned. And the Fifth Com­mandment is apparently Custos secundae Tabulae; as appointed of God to contain the means of exa­cting the observation of all the Duties of the second Table, or of punishing the neglect of them and disobedience unto them. And therefore, it may be the Memorial is not peculiarly annexed un­to them on their own distinct Account, but equally upon that of the other Commandments whereunto they do refer. (3) There is yet an especial Reason for the peculiar Appropriation of [Page 47] these two Precepts by that Memorial unto this people. For they had now given unto them an especial Typical Concern in them, which did not at all belong unto the rest of mankind who were otherwise equally concerned in the Decalogue with themselves. For in the Fourth Commandment, whereas no more was before required but that one Day in seven should be observed as a Sacred Rest, they were now precisely confined to the seventh Day in order from the finishing of the Creation; or the establishing of the Law and Covenant of Works; or a day answering thereunto. For the Determi­nation of the Day in the Hebdomadal Revolution, was added in the Law Decalogical, to the Law of Nature. And this was with respect unto, and in the confirmation of that Ordinance which gave them the seventh Day Sabbath in a peculiar man­ner; that is the seventh Day after six dayes rain­ing of Manna, Exod. 16. And in the other, the Promise annexed unto it of prolonging their Dayes, had peculiar respect unto the Land of Canaan. There is neither of these, but is a far more proba­ble Reason of the annexing those words, as the Lord thy God commanded thee, unto those two Com­mandments, than that fixed on by the Talmudical Masters. Herein only I agree with them; that both these Commands were given alike in Mara; and one of them I suppose none will deny to be a principal Dictate of the Law of Nature. For the words mentioned, [...] an Ordinance and a Statute, the meaning of them is plainly expound­ed, v. 26. God then declared this unto them as his unchangeable Ordinance and Institution, that he would bless them on their Obedience, and punish [Page 48] them upon their Unbelief and Rebellion, wherein they had Experience of his Faithfulness to their cost. The Reader may see this Fiction farther disproved in Tostatus on the place, though I confess some of his Reasons are inconstringent and frivolous.

Moreover this Station of Mara, was on or about the twenty fourth Day of Nisan or April. And the first solemn Observation of the Sabbath in the Wil­derness was upon the twenty second of Jiar, the Month following; as may easily be evinced from Moses Journal. There were therefore twenty seven dayes between this Fictitious Institution of the Sabbath, and the first solemn Observation of it which was at their Station in Alush, as is generally supposed, certainly in the Wilderness of Sin, af­ter they had left Mara and Elim, and the Coast of the Red Sea; whereunto they returned from Elim, Exod. 16. 1. Numb. 33. 8, 9, 10, 11. For they first began their journey out of Aegypt on the fifteenth Day of Nisan; or the first Month, Exod. 12. 37. Numb. 33. 3. And they passed through the Sea into the Wilderness, about the nineteenth Day of that Month, as is evident from their jour­nyings, Numb. 33. 5, 6, 7, 8, 9. On the twenti­fourth of that Month they pitched in Mara; and it was the fifteenth day of Jiar, or the second Month, before they entred the Wilderness of Sin, where is the first mention of their solemn Obser­vation of the Sabbath, upon the occasion of the gathering of Manna. Between these two seasons three Sabbaths must needs intervene; and those immediately upon its first Institution, if this Fancy may be admitted. And yet the Rulers of the Congregation looked upon the peoples Preparation [Page 49] for its Observation as an unusual thing, Exod. 16. 22. Which could not have fallen out, had it received so fresh an Institution.

Besides these Masters themselves and Raski in particular, who in his Comment on the place, pro­motes this Fancy, grants that Abraham observed the Sabbath. But the Law and Ordinances hereof they say he received on peculiar Favour, and by especial Revelation. But be it so; it was the great Commendation of Abraham, and that given him by God himself, that he would command his Children and Houshold after him to keep the Way of the Lord, Gen. 18. 19. What ever Ordinance therefore he received from God of any thing to be observed in his Worship, it was a part of his Fidelity to communicate the knowledge of it unto his Poste­rity, and to teach them its Observance. They must therefore of necessity on those mens Principles, be instructed in the Doctrine and Observation of the Sabbath before this pretended Institution of it. Should we then allow that the Generality of the Jewish Masters and Talmudical Rabbies, do assert that the Law of the Sabbath was first given in Ma­ra; yet the whole of what they assert, being a meer curious groundless conjecture, it may and ought to be rejected. Not what these men say, but what they prove, is to be admitted. And he who with much diligence hath collected Testimo­nies out of them unto this purpose, hath only proved what they thought, but not what is the Truth. And upon this fond Imagination is built their General Opinion, that the Sabbath was given only unto Israel, is the Spouse of the Synagogue, and that it belongs not to the rest of mankind. Such [Page 50] Dreams they may be permitted to please themselves withal. But that these things should be pleaded by Christians against the true Original and Use of the Sabbath is somewhat strange. If any think their Assertions in this matter to be of any weight, they ought to admit what they add thereunto; namely, that all the Gentiles shall once a Week keep a Sabbath in Hell.

§. 5 Neither is this Opinion amongst them Univer­sal. Some of their most famous Masters are other­wise minded. For they both judge that the Sab­bath was instituted in Paradise, and that the Law of it, was equally obligatory unto all Nations in the World. Of this mind are Maimonides, Aben-Ezra, Abarbinel and others. For they expresly re­fer the Revelation of the Sabbath unto the Sancti­fication and Benediction of the first seventh Day, Gen. 2. 2. The Targum on the Title of Psal. 92. ascribes that Psalm to Adam, as spoken by him on the Sabbath Day. Whence Austin esteemed this rather the general Opinion of the Jews. Tractat. 20. in Johan. And Manasse Ben Israel, Lib. de Cre­at. Problem. 8. proves out of sundry of their own Authors, that the Sabbath was given unto, and ob­served by the Patriarchs, before the coming of the people into the Wilderness. In particular that it was so by Abraham, Jacob, and Joseph, he con­firms by Testimonies out of the Scripture not to be despised. Philo Judaeus, and Josephus, both of them more antient, and more learned than any of the Talmudical Doctors, expresly assign the Original of the Sabbath unto that of the World. Philo calls it, [...], The Day of the Worlds [Page 51] Nativity. And [...]. A Feast not of One City or Country, but of the whole World. De Opificio Mundi; & de Vita Mos. lib. 2. To the same purpose speaks Josephus lib. 2. cont. Appion. And the words of Abarbi­nel are sufficiently express in this matter; [...]. He sanctified and separated the seventh Day unto Glory and Honour, because on its approach the work of Heaven and Earth was perfected and finished—Even as a man when he hath performed an honourable Work, and perfected it, maketh a Banquet and a day of feasting. And yet more evident is that of Maimon. Tract. Ridush. Hachodesch. cap. 1. [...]. The vision or sight of the Moon is not delivered to all men, as was the Sab­bath Bereschith, or in the Beginning. For every man can number six (Dayes) and rest on the seventh. But it is committed to the House of Judgement (the Sanedrims) (that is to observe the Appearances of the Moon) and when the Sanedrym declareth and pronounceth that it is the New Moon, or the begin­ning of the Month, then it is to be taken so to be. He distinguisheth their Sacred Feasts into the Weekly Sabbath, and the New Moons, or those that depended [...] upon the Appearing of the New Moon. The first he calls [...]; Sabbath Bereschith, the Sabbath in­stituted [Page 52] at the Creation; for so from the first of Ge­nesis they often express tecnically the work of the Creation: This he sayes, was given to every man; for there is no more required to the due Observation of it in point of Time, but that a man be able to reckon six Dayes, and so rest on the seventh. But now for the Observation of the New Moons, all Feasts that depen­ded on the variations of her Appearances, this was peculiar to themselves, and the Determination of it left unto the Sanedrym. For they trusted not unto A­strological Computations meerly, as to the Changes of the Moon, but sent Persons unto sundry high places to watch and observe her first Appearances, which if they answered the general established Rules, then they proclaimed the Beginning of the Feast to be. So Maimon. Ridush, Hackodesh, cap. 2.

And Philippus Guadagnolus Apol. pro Christiana Relig. Part. 1. cap. 8. shews that Ahmed Ben Zin, a Persian Mahumetan whom he confutes, affirmed, that the Institution of the Sabbath was from the Creation of the world. This indeed he reflects upon in his Adversary with a saying out of the Alcoran Azoar. 3. where those that Sabbatize are cursed; which yet will not serve his purpose. For in the Alcoran respect is had to the Jewish Sabbath, or the seventh Day of the Week precisely; when one day of seven only is pleaded by Ahmed to have been appointed from the foundation of the world. I know some Learned men have endeavoured to elude most of the Testimonies which are pro­duced to manifest the Opinion of the most antient Jews in this matter; But I know also that their Exceptions might be easily removed, would the nature of our present Design admit of a Contest to that purpose.

[Page 53] §. 6 We come now to the consideration of those dif­ferent Opinions concerning the Original of the Sab­bath which are embraced and contended about amongst Learned men, yea and unlearned of the present Age and Church. And rejecting the con­ceit of the Jews about the Station in Mara, which very few think to have any probability attending it, there are two Opinions in this matter that are yet pleaded for. The first is, that the Sabbath had its Institution, Precept, or Warranty for its Obser­vation in Paradise before the Fall of man, im­mediately upon the finishing of the Works of Creation. This is thought by many to be plainly and positively asserted, Gen. 2. 2. and our Apostle seems directly to confirm it, by placing the Bles­sing of the seventh Day, as the immediate conse­quent of the finishing of the Works of God from the Foundation of the World, Hebrews, Chap. 4, 5, 6. Others refer the Institution of the Sabbath, to the Precept given about its Observation in the Wilderness of Sin, Exod. 16. 22, 23, 24, 25, 26. For those who deny its Original from the Begin­ning, or a Morality in its Law, cannot admit that it was first given on Sinai, or had its Spring in the Decalogue, nor can give any peculiar Reason why it should be inserted therein, seeing express mention is made of its Observation some while before the giving of the Law there. These there­fore make it a meer Typical Institution given, and that without the solemnity of the giving other solemn Institutions, to the Church of the Hebrews only. And those of this Judgement some of them contend that in those words of Moses, Gen. 2. 3. And God blessed the seventh Day and sanctified it, [Page 54] because that in it he had rested from all his works, a Prolepsis is to be admitted; that is, that what is there occasionally inserted in the Narrative, and to be read in a Parenthesis, came not to pass in­deed until above two thousand years after, namely in the Wilderness of Sin; where, and when, God first blessed the seventh Day and sanctified it. And the Reason given for the supposed intersertion of the Words in the Story of Moses, is, because when it came to pass indeed, that God so blessed the se­venth Day, he did it on the account of what he was then relating of the Works that he made, and the Rest that ensued thereon. Others give such an Interpretation of the Words as that they should contain no Appointment of a Day of Rest; as we shall see. Those who assert the former Opinion deny that the Precept, or rather Directions about the Observation of the Sabbath given unto the people of Israel in the Wilderness of Sin, Exod. 16. was its first Original Institution; but affirm that it was either a new Declaration of the Law, and usage of it unto them, who in their long Bondage had lost both its Doctrine and Practice, with a renewed reinforcement of it, by an especial cir­cumstance of the Manna not falling on that Day; or rather a particular Application of a Catholick Moral Command unto the Oeconomy of that Church, unto whose state the people were then under a Prae­ludium in the Occasional Institution of sundry par­ticular Ordinances, as hath been declared in our former Exercitations. This is the plain state of the present Controversie about the Original of the Sab­bath, as to Time and Place, wherein what is accord­ing unto Truth, is now to be enquired after.

[Page 55] §. 7 The Opinion of the Institution of the Sabbath from the Beginning of the world, is founded princi­pally on a double Testimony, one in the Old Te­stament, and the other in the New. And both of them seem to me of so uncontrollable an Evidence, that I have often wondred how ever any sober and Learned Persons undertook to evade their [...]rce or Efficacy in this Cause. The first is that of Gen. 2. 1, 2, 3. That the Heavens and the Earth were finished and all the Host of them; and on the seventh Day God ended his work which he had made, and he rested on the seventh Day from all his work which he had made. And God blessed the seventh Day and sanctified it, because that in it he had rested from all his Work which God created and made. There is indeed somewhat in this Text, which hath given Difficulty unto the Jews, and somewhat that the Heathen took offence at. That which troubles the Jews is, that God is said to have finished his work on the seventh Day. For they feared that somewhat might be hence drawn to the prejudice of their absolute Rest on the seventh Day, whereon it seems God himself wrought in the finishing of his Work. And Hierome judged that they might be justly charged with this Consideration. Arcta­bimus, saith he, Judaeos, qui de otio Sabbati glorian­tur, quod jam tunc in principio Sabbatum dissolutum sit; dum Deus operatur in Sabbato complens opera sua in eo, & benedicens ipsi diei, quia in illo uni­versa complevit. We will urge the Jews with this, who glory of their Sabbatical Rest, in that the Sab­bath was broken or dissolved from the Beginning; whilst God wrought in it, finishing his work, and [Page 56] blessed the Day, because in it he finished all things. Hence the LXX. read the words by an open corruption, [...]; on the sixth Day; wherein they are followed by the Syriack and Sa­maritan Versions. And the Rabbins grant that this was done on purpose, that it might not be thought that God made any thing on the seventh Day. But this scruple was every way needless. For do but suppose, that [...] which expresseth the Time past, doth intend the Praeterpluperfect Tense, as the Praeterperfect in the Hebrew must do, where occa­sion requires, seeing they have no other to express that which at any time is past by; and it is plain that God had perfected his Work, before the Begin­ning of the seventh Dayes Rest. And so are the Words well rendred by Junius; Quum autem perfecisset Deus die septimo, opus suum quod fecerat. Or we may say, Compleverat Die septimo.

That which the Heathen took offence at, was the Rest here ascribed unto God; as though he had been wearied with his work. Hence was that of Rutilius in his Itinerary;

The sense of this Expression we shall afterwards explain. In the mean time it is certain that the Word here used doth often signifie only to cease, or give over without respect either to weariness or Rest; as Job 32. 1. 1 Sam. 25. 9. So that no cause of offence was given in the Application of it to God himself. However Philo, lib. de Opific. Mund. refers this of Gods Rest, to his contemplation of the [Page 57] works of his hands, and that not unmeetly as we shall see. But set aside Prejudices and preconceiv­ed Opinions, and any man would think that the Institution of the Sabbath is here as plainly ex­pressed as in the Fourth Commandment. The Words are the continuation of a plain Historical Narrati­on. Having finished the Account of the Creation of the World in the first Chapter, and given a Re­capitulation of it in the first Verse of this; Moses declares what immediately ensued thereon; namely the Rest of God, on the seventh Day, and his Blessing and sanctifying that Day whereon he so rested. That Day which he rested he blessed and sanctified; even that individual Day in the first place, and a Day in the Revolution of the same space of Time for succeeding Generations. This is plain in the Words, or nothing can be thought to be plainly expressed. And if there be any Appearance of Dif­ficulty in those words, he blessed and sanctified it, it is wholly taken away in the explication given of them by himself afterwards in the Fourth Com­mandment, where they are plainly declared to in­tend its setting apart and Consecration to be a Day of Sacred Rest. But yet Exceptions all put in to this plain open sense of the words. Thus it is lately pleaded by Heddigerus Theol. Patriarch. Exercitat. 3. sect. 58. Deus Die septimo cessaverat fa­cere opus novum, quia sex diebus omnia consum­mata erant. Ei diei benedixit eo ipso quod cessans ab opere suo, ostendit, quod homo in cujus creatione quievit, factus sit propter nominis sui glorificatio­nem; quod cum majus fuerit caeteris quae hactenus creata sunt, vocatur benedictio; eundem diem cui sic benedixit sanctificavit, quia & illo die, & reliquo [Page 58] toto tempore constituerat se in homine sanctificare tan­quam in corona & gloria sui operis. Sanctificare enim est, eum qui sanctus est, sanctum dicere & testari. Dies igitur & tempus sanctum erat & agnoseebatur, non per se, sed per sanctitatem hominis, qui in tem­pore se sanctificat, & cogitationes, & studia, & acti­ones suas Deo, qui sanctus est, vindicat & consecrat. I understand not how God can be said to bless the seventh Day, because man who was created the sixth Day was made for the Glory of his Name. For all things, as well as man, were made for the Glory of God. He made all things for himself, Prov. 16. 4. And they all declare his glory, Psal. 19. Nor is it said, that God rested on the seventh Day from make­ing of man, but from all the works that he had made. Grant man who was last made, to have been the most eminent part of the visible Creation, and most capable of immediate giving glory to God yet it is plainly said that the Rest of God re­spected all the works that he had made, which is twice repeated; besides that the works themselves are summed up into the making of the Heavens and Earth and all the Host of them. And wherein doth this include the blessing of the seventh Day? it may be better applyed to the first, wherein man was made; for on the seventh God did no more make man, than he did the Sun and Moon, which were made on the fourth. Nor is there here any Distinction supposed between Gods resting on the seventh Day, and his blessing of it, which yet are plainly distinguished in the Text. To say he blessed and sanctified it, meerly by resting on it, is evidently to confound the things that are not only distinctly proposed in the Text, but so as that one [Page 59] is laid down as the cause of the other. For be­cause God rested on the seventh Day, therefore he blessed it. Nor is the Sanctification of the Day any better expressed. God, saith he, had appoint­ed on that day and alwayes to sanctifie himself in man as the Crown and Glory of his work. I wish this Learned Man had more clearly expressed him­self. What Act of God is it, that can be here in­tended? It must be the Purpose of his Will. This therefore is given us as the sense of this place. God sanctified the seventh Day, that is, God pur­posed from Eternity to sanctifie himself alwayes in man, whom on the sixth Day he would create for his Glory. These things are so forced, as that they scarcely afford a tolerable sense.

§. 8 Neither is the sense given by this Author and some others of that expression to sanctifie, that is to declare or testifie any Person or thing to be Ho­ly, being spoken by God, and not of him obje­ctively, usual or to be justified. In reference unto God, our sanctifying him or his Name, is indeed to testifie or declare his Holiness, by our giving Honour and Glory to him, in our Holy Obedi­ence. But as to men and things, to sanctifie them is either really to sanctifie them by making them internally holy, or to separate and dedicate them unto Holy Uses; the former peculiar to Persons, the latter common to them with other things made sacred, by an authoritative separation from prophane or common Uses, unto a peculiar, sacred, or holy Use in the Worship of God. And the following words in our Author, that the Day is sanctified and made holy not in it self, but by the Ho­liness [Page 60] of man, any more to the purpose. For as man was no more created on that Day than the Beasts of the Field, so that from his Holiness no colour can be taken to ascribe Holiness unto the Day; so it is not consistent with what was before asserted, that the sanctification intended is the Ho­liness of God himself as declared in his works; for now it is made the Holiness of Man.

The sense of the words is plain, and are but darkned by these circumlocutions. [...] The Jews do well express the general sense of the words when they say of the Day, that [...], it was divided or distinguished from the common nature of things in the world; namely, by having a new Sacred Relation added unto it. For that the Day it self is the subject spoken of, as the object of Gods blessing and sanctification, nothing but unallow­able Prejudice will deny. And this to be the sense of the Expressions, both the words used to declare the Acts of God about it do declare.

(1.) [...] he blessed it. Gods Blessing as the Jews say, and they say well therein, is [...] an Addition of Good. It relates to some thing that hath a real present Existence, to which it makes an Addition of some farther Good, than it was be­fore partaker of. Hereof, as we said, the Day in this place was the Direct and immediate Object; God blessed it. Some peculiar Good was added unto it. Let this be inquired into what it was, and where­in it did consist, and the meaning of the words will be evident. It must be somewhat whereby it was preferred unto, or exalted above other dayes. When any thing of that nature is assigned, be­sides [Page 61] a Relation given unto it to the Worship of God, it shall be considered. That this was it, is plain from the Nature of the thing it self, and from the actual separation and use of it to that purpose which did ensue.

The other Word [...] and sanctified it, is far­ther instructive in the intention of God, and is al­so exegetical of the former. Suppose still, as the Text will not allow us to do otherwise, that the Day is the Object of this Sanctification, and it is not possible to assign any other sense of the Words, but that God [...]t apart by his Institution that Day to be the Day of his Worship, to be spent in a Sacred Rest unto himself; And this is declared to be the intendment of the Word in the Decalogue, where it is used again to the same purpose: For none ever doubted but that the meaning of [...] and he sanctified it, therein, is any other, but that by his Institution and command he set it apart for a Day of holy Rest: And this signifi­cation of that Word is not only most common, but solely to be admitted in the Old Testament, if Cogent Reason be not given to the contrary; as where it denotes a Dedication and separation to Civil uses, and not to Sacred, as it sometimes doth, still retaining its general nature of separa­tion: And therefore I will not deny but that these two words may signifie the same thing, the one being meerly exegetical of the other; He bles­sed it, by sanctifying of it: as Numb. 7. 1. [...]; And he annointed them and sanctified them: that is, he sanctified them by annointing them; or by their Unction set them apart unto an Holy Use, which is the Instance of [Page 62] Abarbinel on this place: This then is that which is affirmed by Moses. On the seventh Day after he had finished his work, God rested or ceased from working, and thereon, blessed and sanctified the seventh Day, or set it apart unto holy uses for their Observance, by whom he was to be worshipped in this world, and whom he had newly made for that Purpose. God then sanctified this Day, Not that he kept it holy himself, which in no sense the Di­vine Nature is capable of; nor that he purified it, and made it inherently holy, which the nature of the Day is incapable of; nor that he celebrated that which in it self was holy, as we sanctifie his name, which is the act of an inferior towards a superior; but that he set it apart to sacred use authoritatively; requiring us to sanctifie it in that use obedientially. And if you allow not this origi­nal sanctification of the seventh Day, the first In­stance of its solemn, joint, National Observation is introduced with a strange abruptness. It is said Exod. 16. where this Instance is given, that on the sixth day the people gathered twice as much bread as on any other day, namely two Omers for one man; which the Rulers taking notice of, acquaint­ed Moses with it, v. 22. And Moses in answer to the Rulers of the Congregation who had made the Information gives the Reason of it; To morrow, saith he, is the Rest of the holy Sabbath to the Lord. v. 23. Many of the Jews can give some colour to this manner of Expression; for they assign as we have shewed, the Revelation and Institution of the Sabbath unto the Station in Mara, Exod. 15. which was almost a Month before. So they think that no more is here intended but a direction for [Page 63] the solemn Observance of that Day which was be­fore instituted, with particular respect unto the gathering of Manna, which the people being com­manded in General before to gather, every day ac­cording to their eating, and not to keep any of it until the next day, the Rulers might well doubt whether they ought not to have gathered it on the Sabbath also; not being able to reconcile a seeming contradiction between those two com­mands, of gathering Manna every day, and of rest­ing on the seventh. But those by whom the Fancy about the Station in Mara, is rejected, as it is rejected by most Christians, and who will not admit of its Original Institution from the Begin­ning, can scarce give a tolerable Account of this manner of Expression: Without the least intimati­on of Institution and Command, it is only said, to morrow is the Sabbath holy to the Lord; that is for you to keep holy. But on the supposition con­tended for, the discourse in that place with the Reason of it is plain and evident. For there being a previous Institution of the seventh Dayes Rest, the Observation whereof was partly gone into disuse, and the Day it self being then to receive a new peculiar Application to the Church State of that people, the Reason both of the peoples fact, and the Rulers doubt, and Moses's Resolution is plain and obvious.

§. 9 Wherefore granting the sense of the Words contended for, there is yet another Exception put in, to invalidate this Testimony as to the original of a seventh Dayes Sabbatical Rest from the Founda­tion of the World. And this is taken not from [Page 64] the signification of the words, but the connexion and disposition of them in the Discourse of Moses. For suppose that by Gods Blessing and sanctifying the seventh Day, the separation of it unto sacred Uses is intended, yet this doth not prove that it was so sanctified immediately upon the finishing of the Work of Creation. For say some Learned men, those words of v. 3. And God blessed the seventh day and sanctified it, because that in it he had rested from all his Work which God created and made, are inserted occasionally into the Discourse of Moses; from what afterwards came to pass. They are not therefore, as they suppose, a continued part of the Historical Narration there insisted on, but are inserted into it by way of Prolepsis or Anticipation, and are to be read as it were in a Parenthesis. For supposing that Moses wrote not the Book of Gene­sis until after the giving of the Law, (which I will not contend about, though it be assumed gratis in this Discourse there being a Respect had unto the Rest of God when his Works were finished in the Institution of the Sabbath, upon the Historical Re­lation of that Rest Mises interserts what so long after was done and appointed on the Account thereof. And so the sense of the Words must be; that God rested on the seventh day from all his works that he had made; that is the next Day after the finishing of the Works of Creation; wherefore, two thousand four hundred years after, God blessed and sanctified the seventh day, not that seventh Day whereon he rested, with them that succeeded in the like Revolution of Time, but a seventh Day that fell out so long after, which was not blessed nor sanctified before. I know not well how men [Page 65] Learned and Sober can offer more hardship unto a Text, then is put upon this before us, by this In­terpretation. The connexion of the Words is plain and equal. And the Heavens and the Earth and all the Host of them were finished; And God had finished on the seventh day all his work that he had made; and he rested the seventh day from all his work that he had made; And God blessed the seventh day and sanctified it, because in it God rested from all his work which he had created and made. You may as well break off the order and continuation of the Words and Discourse in any other place, as in that pre­tended. And it may be as well faigned that God finished his work on the seventh day, and after­wards rested another seventh day; as that he rested the seventh day, and afterwards blessed and sanctified another. It is true there may be sun­dry Instances given out of the Scripture of sundry things inserted in Historical Narrations by way of Anticipation, which fell not out until after the time wherein mention is made of them: But they are mostly such as fell out in the same Age or Generation; the matter of the whole Narration being entire within the memory of men. But of so monstrous and uncouth a Prolepsis as this would be, which is supposed, no Instance can be given in the Scripture, or any sober Author; espe­cially without the least notice given that such it is. And such Schemes of Writing are not to be ima­gined, unless necessity from the things themselves spoken of, compell us to admit them; much less where the matter treated of, and the coherence of the words, do necessarily exclude such an Imagi­nation, as it is in this place. For without the In­troduction [Page 66] of the words mentioned, neither is the Discourse compleat, nor the matter of Fact ab­solved. And what lyeth against our Constructi­on and Interpretation of these words, from the Arguments insisted on to prove the Institution of the Sabbath in the Wilderness, shall be afterwards considered.

§. 10 The Testimony to the same purpose with the former, taken out of the New Testament, is that of our Apostle; Heb. 4. 3, 4. For we who have believed do enter into Rest; as he said, as I sware in my wrath, if they shall enter into my Rest; although the works were finished from the Foundation of the world. For he speaketh somewhere concerning the seventh day in this wise. And God rested on the seventh day from all his works. Having insisted at large on this place, with the whole ensuing Discourse in our Exposition of the Chapter it self, I shall here but briefly reflect upon it, referring the Reader for its full Vindication unto its proper place. The present Design is to convince the Hebrews, of their concernment in the Promise of entring into the Rest of God; namely that Promise and Rest which yet remained, and were prophesied of, Psal. 91. To this purpose he manifests, that not­withstanding any other Rest of God, that was men­tioned in the Scripture, there yet remained another Rest for them that did, or would believe in Christ through the Gospel. In the proof and confirma­tion hereof he takes into consideration the several Rests of God, under the several States of the Church which were now passed and gone. And first he fixeth upon the Sabbatical Rest of the seventh day, [Page 67] as that which was the first in Order, first instituted, first enjoyed or observed. And this he sayes en­sued upon the finishing of the works of Creation. This the order of the words and coherence of them require. Although the works were finished from the foundation of the world, for he speaketh concerning the seventh Day on this wise; The works and the finishing of them did not at all belong to the Apostles Discourse or Purpose, but only as they denoted the Beginning of the seventh days Sabba­tical Rest. For it is the several Rests of God alone, that he is enquiring after. The first Rest mentioned, saith he, cannot be that intended in the Psalm; because that Rest began from the foun­dation of the world; but this mentioned by Da­vid is promised, as he speaketh, so long a time after. And what was this Rest? Was it meerly Gods ceasing from his own works? This the Apostle had no concernment in. For he treateth of no Rest of God absolutely, but of such a Rest as men by Faith and Obedience might enter into. Such as was that afterwards in the Land of Canaan; and that also which he now proposed to them in the Promise of the Gospel; both which God calleth his Rests, and inviteth others unto an entrance in­to them. Such therefore must be the Rest of God here intended; for concerning his Rest absolutely, or his mere Cessation from working, he had no Reason to treat. For his Design was only to shew, that notwithstanding the other Rests that were proposed unto men for to obtain an En­trance into them, there yet remained another Rest to be entred into, and enjoyed under the Gospel. Such a Rest therefore there was instituted [Page 68] and appointed of God, from the Foundation of the world immediately upon the finishing of the works of Creation; which sixeth immoveably the Beginning of the Sabbatical Rest. The full Vindi­cation of this Testimony, the Reader may find in the Exposition it self, whither he is referred. And I do suppose that no cause can be confirmed with more clear and undeniable Testimonies: The Ob­servation and Tradition of this Institution, whereby it will be farther confirmed, are next to be en­quired after.

§. 11 That this Divine Original Institution of the se­venth Day Sabbath was piously observed by the Patriarchs, who retained a due Remembrance of Divine Revelations, is out of Controversie amongst all that acknowledge the Institution it self; by others it is denyed that they may not be forced to acknowledge such an Institution. And indeed it is so fallen out with the two great Ordinances of Divine Worship before the giving of the Law, the one instituted before the Fall, the other immedi­ately upon it, that they should have contrary Lots in this matter; namely Sacrifices, and the Sabbath. Sacrifices we find constantly observed by Holy men of old, although we read not of their Ex­press Institution. But from their Observation we do, and may conclude that they were Instituted, although that Institution be not expresly record­ed. The Sabbath we find expresly instituted, and therefore do, and may justly conclude that it was constantly observed, although that Observation be not directly and in terms remembred. But yet as there is such light into the Institution of Sa­crifices [Page 69] as may enable us to justifie them by whom they were used, that they acted therein accord­ing to the mind of God, and in Obedience unto his Will, as we have elsewhere demonstrated; so there want not such Instances of the Observation of the Sabbath, as may confirm the Original Di­vine Institution of it, pleaded for. This therefore I shall a little enquire into.

Many of the Jewish Masters, as we observed be­fore, ascribe the Original of the Sabbath unto the Statute given them in Mara, Exod. 15. And yet the same persons grant that it was observed by the Religious Patriarchs before, especially by Abra­ham, unto whom the knowledge of it was granted by peculiar Priviledge. But these things are mu­tually destructive of each other. For they have nothing to prove the Institution of the Sabbath in Mara, but those words of v. 25. [...], there he gave him a Statute and a Judge­ment; And it is said of Abraham, that he taught his Houshold and Children after him to keep the way of the Lord to do Justice and Judgement, Gen. 18. 19. If then the Observation of the Sabbath be a Statute or Ordinance, and was made known to Abraham, it is certain that he instructed his house­hold and children, all his Posterity, in their Duty with respect thereunto. And if so, it could not be first revealed unto them at Mara. Others there­fore of their Masters do grant, as we observed also, the Original of the Sabbath from the Creation, and do assert the Patriarchal Observation of it upon that Foundation. The Instances I confess which they make use of, are not absolutely cogent, but yet considered with other circumstances wherewith [Page 70] they are strengthned, they may be allowed to con­clude unto an high probability. Some of them are collected by Manasse Ben Israel; Lib. de Creat. Problem. 8. saith he, Dico quemadmodum traditio creationis Mundipenes Abrahamum & ejus posteros tan­tum fuit; it a etiam ex dictamine Legis naturalis Sab­batum ab iis solis cultum fuisse. De Abrahamo dicit sacra Scriptura, Observavit cultum meum. ( [...]) Gen. 26. 5. Quo loco custodia Sabba­ti intelligitur. De Jacobo idem affirmant veteros, ex eo loco quo dicitur venisse ad Salem, & castra po­suisse c regione vel ad conspectum civitatis; ( [...]) Gen. 33. 18. Quia enim Sab­batum, inquiunt, instabat, non licebat ei ulterius pro­ficisci, sed subsistebat ante urbem. Idem assi­runt de Jasepho, quando dicitur jussisse servis suis ut mactarent & praepararent, id propter Sabbatum fa­ctum fuisse. Ad hoc refertur in sera & Rabba Mo­sem petiisse a Pharaone in Aegypto, ut afflicto populo suo permitteret uno die cessare à Laboribus; eoqu [...] impetrato, ex traditione elegisse Sabbatum; ex his omnibus colligitur Sabbatum ante datam Legem ob­servatum fuisse. So far he. Of the Observation of the Sabbath by the Light of Nature we shall treat afterwards. As to the Instances mentioned by him, That concerning Abraham is not destitute of good probability. That expression [...], and kept my charge, seems to have peculiar respect un­to the Sabbath, called elsewhere the charge of God. Hence some of those amongst Christians who con­tend for the Wilderness Original of the Sabbath, yet grant, that probably there was a free Observa­tion of it among the Patriarchs, from the Tradi­tion they had of the Rest of God upon the Crea­tion [Page 71] of the world. So Torniellus, Annal. Vet. Test. Suarez. de Religione, lib. 2. cap. 1. s. 3. Prideaux Orat. de Sabbat. For as there is no doubt but that the Creation of the World was one of the princi­pal Articles of their Faith, as our Apostle also as­serts; Heb. 11. 3. So it is fond to imagine that they had utterly lost the Tradition of the Rest of God upon the finishing of his works; and it may easily be conceived what that would influence them unto, should you suppose that they had lost the remembrance of its express Institution, which will not be granted. What therefore may be certainly judged or determined of their practice in this matter, shall be briefly declared.

That all the Antient Patriarchs, before the giving of the Law, diligently observed the solemn Worship of God in and with their Families, and those under their Rule, or any way belonging to their care and disposal, both their own Piety for­bids us to question, and the Testimony given them, that they walked with God, and by faith therein obtained a Good Report, gives us the highest Assurance. Now of all Obedience unto God Faith is the Principle and Foundation, without which it is impossible to please him, Heb. 11. 6. This Faith doth alwayes, (and must alwayes so do) respect the Command and Promise of God, which gives it its Formal Nature. For no other Principle, though it may produce the like Actions with it, is Di­vine Faith, but what respects the Command and Promise of God, so as to be steered, directed, guided, and bounded by them. Unto this So­lemn Worship of God which in Faith they thus attended unto, some stated time is indispensibly [Page 72] necessary. And therefore that some Portion of time should be set apart to that purpose, is acknow­ledged, almost by all, to be a Dictate of the Law of Nature; and we shall afterwards prove it so to be. What ground have we now to imagine, that the Holy Men of old were left without Divine direction in this matter? That a Designation and Limitation of this Time was or would have been of great Use and Advantage unto them, none can deny. Considering therefore the dealings of God with them, and how frequently he renewed unto them the knowledge of his Will by occasional Revelation, it cannot be supposed that Divine Grace was wanting unto them herein. Besides in what they did in this kind, they are expresly said to keep the way of the Lord, Gen. 18. 19. and in particular, his Charge, his Commandments, his Statutes and his Laws. Chap. 26. 5. which com­prize all the Institutions and Ordinances of Di­vine Worship. That they did any thing of them­selves, from their own Wisdom and Invention in the Worship of God, is no where intimated; nor are they any where commended on the account thereof: Yea to do a thing in Faith, as they did what ever of this kind they did, and that as a part of the Worship of God, is to do it upon the command of God. And the Institution menti­oned, upon the Reason of Gods Rest joyned with it, is so express, as that none can doubt a Pra­ctice conformable unto it, by all that truly feared the Lord, although the particulars of it should not be recorded.

[Page 73] §. 12 It was from no other Original, that the Tradi­on of the Sacredness of the septenary Number, and the fixing of the first Period of time, (next un­to that which is absolutely natural and appearing so to the senses, of night and day, with the com­position of the Night and Day into one Measure of time, which was also from the Original crea­tion and conjunction of Evening and Morning in­to one Day) unto a septenary Revolution of dayes, was so Catholick in the world; and that both amongst Nations in general, and particularly amongst Individual Persons, that were enquiring and contemplative. Not only that sort of Philo­sophers who expressed their Apprehensions Mysti­cally by Numbers, as the Pythagoreans and some of the Platonicks, who from hence took the occasion of that way of teaching and Instruction, esteem­ed the septenary Number sacred, but those also did so, who resolved their Observations into things Natural or Physical. For in all their Notions and Speculations about the Pleiades, and Triones in Heaven; Lunar Changes, Sounds of Instruments, Variations in the Age of man, Critical Dayes in bo­dily Distempers, and Transactions of Affairs Pri­vate and Publick, they found a Respect thereunto. It must therefore be granted, that there is a great Impression left on the whole Creation of a Regard to this Number, whereof Instances might be mul­tiplyed. The Ground hereof was no other but an Emanation from the Old Tradition of the Crea­tion of the world, and the Rest that ensued on the seventh Day. So say the antient Verses which some ascribe to Linus, others to Callimachus.

In seven all things were perfected, in the Starry Hea­vens, which appear in their Orbs, or Circles, in the Rolling or voluble years. This was the true Ori­ginal of their Notions concerning the sacredness of the Number seven. But when this was obscured or lost amongst them, as were the greatest and most important sacred Truths communicated unto man, in his Creation, they, many of them retaining the Principle of the sacred number, invented other Reasons for it of no importance. Some of these were Arithmetical, some Harmonical or Musical No­tions. But were their Reasons for it never so in­firm, the thing it self they still retained. Hence were their Notations of this number; It was termed by them the Virgin, and Pallas; and [...], which sacredly is, saith Hesychius, [...], the number of seven. It is hard to give any other Account, whence all these conceptions should arise, besides that insisted on. From the Original Im­pression made on the minds of men by the In­struction of the Law of Creation, which they were made under, and the Tradition of the Creation of the world in six dayes, closed with an addi­tional Day of Sacred Rest, did these Notions and obscure Remembrances of the specialty of that Number arise. And although we have not yet en­quired what Influence into the Law of Creation, as instructive and directive of our Actions, the six dayes work had, with its consequential Day of Rest; yet all will grant, that whatever it were, [Page 75] it was far more clear and cogent unto man in In­nocency, directly obliged by that Law, and able to understand its voice in all things, than it could be to them who by the Effects of it made some dark enquiries after it; who were yet able to conclude, that there was somewhat sacred in the number of seven, though they knew not well what.

§. 13 Neither was the Number of seven only in Gene­ral Sacred amongst them, but there are Testimo­nies produced out of the most antient Writers amongst the Heathens, expressing a Notion of a seventh Dayes Sacred Feast and Rest. Many of these were of old collected by Clemens Alexandrinus, and by Eusebius out of Aristobulus a Learned Jew. They have by many been insisted on, and yet I think it not amiss here once more to report them. The words of Aristobulus wherewith he prefaceth his Allegation of them are in Eusebius, Praepar. Evangel. lib. 13. cap. 12. speaking of the seventh Day; [...]. Homer and Hesiod taking it out of our Books do openly affirm that it is sacred. That what they affirm herein was taken from the Jewish Books I much question; nor do I think that in their time, when the Law only was written, that the Nations of the world had any the least acquaintance with their Writings; nor much, until after the Babylonish Captivity, when they began to be taken notice of; which was principally diffused under the Persian Empire, by their commerce with the Graecians, who en­quired into all things of that nature, and that had an appearance of secret Wisdom. But these [Page 76] Apprehensions what ever they were, they seem rather to have taken up from the secret insinuati­ons of the Law of Creation, and the Tradition that was in the world, of the Matter of Fact. Out of Hefiod therefore he cites the following Testimo­nies.

Again,

And out of Homer;

Again;

[Page 77] Again,

Whereunto he subjoyns an ingenious Exposition about the Relinquishment of the Oblivion of Er­ror, by vertue of the sacredness of the Number seven.

He adds also out of Linus.

Again,

Again,

of which before.

[Page 78] The same Testimonies he repeats again in his next Chapter out of Clemens, with an Alteration of some few words not of any importance: And the Verses ascribed to Linus in Aristobulus, are said to be the work of Callimachus in Clemens, which is not of our concernment. Testimonies to the same purpose may be taken out of some of the Roman Writers; so Tibullus giving an Account of the ex­cuses he made for his unwillingness to leave Rome,

§. 14 I shall not from these and the like Testimonies contend that the Heathens did generally allow and observe themselves one Day sacred in the Week. Nor can I grant on the other hand, that those an­tient Assertions of Linus, Homer, and Hesiod, are to be measured by the late Roman Writers, Poets or others, who ascribe the seventh Dayes sacred Feast to the Jews in way of Reproach; as Ovid;

[Page 79] And

Nor shall I plead the Testimony of Lampridius concerning the Emperour Alexander Severus going unto the Capitol, and the Temples on the seventh Day; seeing in those times he might learn that Observance from the Jews, whose customs he had occasion to be acquainted with. For all antient Traditions were before this time utterly worn out, or inextricably corrupted. And when the Jews by their conversation with the Romans, after the Wars of Pompey, began to represent them unto them again, the generality despised them all, out of their hatred and contempt of that people. And I do know, that sundry Learned men, especially two of late, Gomarus and Selden have endeavour­ed to shew, that the Testimonies usually produced in this case do not prove, what they are urged for. Great pains they have taken to refer them all to the sacredness of the septenary number before mentioned, or the seventh day of the Month, sacred, as is pretended, on the Account of the Birth of Apollo, whereunto indeed it is evident that Hesiod hath respect in his [...]. But the Authority of Aristobulus and Clemens is not to be despised. Something they knew undoubtedly of the state of things in the world in their own Dayes, and those that went before. And they do not only instance in the Testimonies be­fore [Page 80] rehearsed, but also assert, that the sacredness of one of the seven dayes was generally admitted by all. And the Testimonies of Philo and Josephus are so express to that purpose, as that their force cannot be waved, without offering violence unto their words. The words of Philo we expressed be­fore. And Josephus in his second Book against Appion, sayes positively, [...]. There is neither any City of the Greeks, nor Barbari­ans, nor any Nation whatever, to whom our custom of Resting on the seventh day is not come. And this in the words foregoing he affirmeth to have been [...], from a long time before, as not taken up by an occasional acquaintance with them. And Lucian in his Pseudologista, tells us that Children at School were exempted from studying, [...], on the seventh Days. And Tertullian in his Apologie, cap. 16. tells the Gentiles of their Sabbaths or Feasts on Saturday. But yet as was intimated▪ I shall grant, that the Observation of a Weekly Sa­cred Feast is not proved by the Testimonies pro­duced, which is all that those who oppose them do labour to disprove. But I desire to know from what Original these Traditions were derived, and whether any can be assigned unto them, but that of the Original Institution of the Sabbatical Rest. It is known that this was common amongst them; that when they had a general Notion or Tradition of any thing, whose true Cause, Rea­son, and Beginning they knew not, they would faign a Reason or occasion of it, accommodate to their present Apprehensions and Practices, as I [Page 81] have elsewhere evinced and cleared. Having there­fore amongst them the Tradition of a seventh Days Sacred Rest, which was originally Catholick, and having long lost the Practice and Observance of it, as well as its Cause and Reason, they laid hold on any thing to affix it unto, which might have any Resemblance unto what was vulgarly received amongst them, or what they could divine in their more curious speculations.

§. 15 The Hebdomadal Revolution of Time generally admitted in the world, is also a great Testimony unto the Original Institution of the Sabbath. Of old it was Catholick, and is at present received among those Nations, whose converse was not be­gun until of late, with any of those parts of the world, where there is a light gone forth in these things from the Scripture. All Nations, I say, in all Ages have from Time immemorial, made the Revolution of seven Dayes to be the first stated Pe­riod of Time. And this Observation is still con­tinued throughout the world, unless amongst them, who in other things are openly degenerated from the Law of Nature; as those barbarous Indians who have no computation of times, but by Sleeps, Moons, and Winters. The measure of time by a Day and Night is directed unto sense, by the di­urnal course of the Sun: Lunar Months, and So­lar years, are of an unavoidable Observation unto all Rational Creatures. Whence therefore all men have reckoned Time by Dayes, Months, and Years, is obvious unto all. But whence the Hebdomadal Revolution, or Weekly Period of Time should make its Entrance, and obtain a Catholick Admittance, [Page 82] no man can give an Account, but with respect to some Impressions on the minds of men from the Constitution and Law of our Natures, with the Tradition of a Sabbatical Rest instituted from the Foundation of the world. Other Original, whe­ther Artificial and Arbitrary, or Occasional, it could not have. Nothing of any such thing, hath left the least footsteps of its ever being in any of the Memorials of Times past. Neither could any thing of so low an Original or Spring, be elevated to such an Height, as to diffuse it self through the whole world. A derivation of this Observation from the Chaldaeans and Aegyptians, who retained the deepest tincture of Original Traditions, hath been manifested by others. And so fixed was this computation of time on their minds, who knew not the Reason of it, that when they made a disposition of the Dayes of the year into any other Period on accounts Civil or Sacred, yet they still retained this also. So the Romans, as appears by the Fragments of their old Kalendars, had their Nundinae which were dayes of Vacation from La­bour, on the eighth, or as some think the ninth Dayes recurring, but yet still made use of the stated Weekly period. It is of some consideration in this cause, and is usually urged to this purpose; that Noah observed the septenary Revolution of Dayes, in sending forth the Dove out of the Ark; Gen. 8. 10, 12. That this was done casually is not to be imagined. Nor can any Reason be given why, notwithstanding the disappointment he met with, the first and second time, he should still abide seven dayes before he sent again, if you consider only the natural condition of the Flood, or the [Page 83] Waters in their abatement. A Revolution of Dayes, and that upon a sacred account, was doubtless at­tended unto by him. And I should suppose that he still sent out the Dove the next day after the Sabbath, to see as it were, whether God had re­turned again to Rest in the works of his hands. And Gen. 29. 27. a Week is spoken of as a known account of Dayes or Time. Fulfill her Week; that is, not a Week of years, as he had done for Rachel; but fulfill a Week of Dayes in the Festivals of his marriage with Leah. For [...] can have no other sense, seeing [...] of the Feminine Gender relates unto Leah, whose Nup­tials were to be celebrated, and not to [...] a Week, which is of the Masculine. And it was the custom in those antient times of the world, to continue the celebration of a Marriage Feast for seven Dayes, or a Week: as Judg. 14. 12, 15, 17. The seven dayes of the Feast, is spoken of as a thing commonly known and in vulgar use.

§. 16 Let us therefore consider what is offered to weaken the Force of this Observation. It is pre­tended that the Antient Heathen, or the contem­plative Persons amongst them, observing the un­fixed, various Motions of the seven Planetary Lu­minaries, as they used and abused it to other Ends, so they applyed their Number and Names unto so many dayes, which were thereby as it were de­dicated unto them, which shut them up in that septenary Number. But that the Observation of the Weekly Revolution of Time, was from the Philosophers, and not the common consent of the people, doth not appear. For those observed al­so [Page 84] the twelve Signs of the Zodiack, and yet made that no Rule to reckon Time or Dayes by. Besides the Observation of the Site and Positure of the seven Planets as to their Height or Elevation with Respect unto one another, is as antient as the Ob­servation of their peculiar and various motions. And upon the first discovery thereof, all granted this to be their Order, Saturne, Jupiter, Mars, Sol, Venus, Mercury, Luna. What Alteration is made herein by the late Hypothesis, fixing the Sun as in the Center of the World, built on fallible Phae­nomena, and advanced by many arbitrary Presum­ptions, against evident Testimonies of Scripture, and Reasons as probable as any are produced in its confirmation, is here of no consideration. For it is certain that all the world in former Ages was otherwise minded. And our Argument is not taken in this matter from what really was true, but from what was universally apprehended so to be. Now whence should it be, that, if this limiting the first Revolution of Time unto seven Dayes proceeded from the Planetary Denominati­ons fixed to the Dayes of the year arbitrarily, the Order among the Planets should be so changed, as every one sees it to be? For in the Assignation of the Names of the Planets to the Dayes of the Week, the midst is taken out first, and so the fourth in order inclusive falls to be next, until the whole Cycle be finished. Some would take the Reason hereof from the proportion of Har­mony, some from the Diurnal Ascension of the Pla­nets which is ridiculous. So Dio Cassius in the thirty seventh Book of his Histories, the third of them that remain, treating of the taking of Je­rusalem [Page 85] by Pompey on the seventh Day of the Week, when the people out of their superstition made not their wonted Resistance, enquires on that oc­casion, of the Reason of the Assignation of the Planetary Names to the Dayes of the Week, which he affirms to have had its Original from the Ae­gyptians. And two Reasons he tells us that he had heard of the especial Assignation of their se­veral Names unto the several Dayes, in the order wherein they are commonly used. The first is that it was taken from the Harmony [...]; or the Musical Note of Diatessaron. For beginning saith he with Saturne in the highest Sphere, and so passing unto the fourth in order, it is the Sun, and so throughout in the whole Revolution. His other Reason is; that taking the day and night, be­ginning with the first hour, and assigning the Name of a Planet to each hour, beginning with Saturn for the Reason before mentioned, and the succeed­ing hours to the other Planets in their Order; so renewing the numerations to the end of the four and twenty hours, the first hour of the next day falls to the Sun; and so of the day following to the Moon, and the remainder to the other Planets in the order commonly ascribed unto them. What there is in these conjectures, I know not: But both of them give the precedency of the first dayes, as they are fixed, unto that which in the true and natural order of the Dayes is the last. There is a good account given us of this matter by Johannes Philoponus; [...], or de Creation. Mund. lib. 7. cap. 14. [...]. This, saith he, is [Page 86] consented unto amongst all men, that there are only seven dayes, which by a Revolution into themselves, compose the whole of Time; whereof we can assign no other Reason, but that only which is given by Moses; the Grecians indeed ascribe the seven dayes to the seven Planets, the first to the Sun, the second to the Moon, the third to Mars, the fourth to Mercury, the fifth to Jupiter, the sixth to Venus, the seventh to Saturne; and hereby they first acknowledge that there are but seven dayes whereof all time consisteth; but farther they can give no Reason, why the Dayes are so disposed of unto the Planets. For why did they not rather constitute twelve dayes, from the twelve parts of the Zodiack through which the Sun passing perfect­eth the year? Nor can any Reason be assigned from the Motions of the Planets, why any one of the Dayes is inscribed to any of them. It is most likely there­fore that the Gentiles, as they without just Reason or Cause dedicate the Planets by the Names of Daemons and Heroe's, so when they observed that there were seven dayes acknowledged by all, and that the Planets were so many in number, they did according to their pleasure in the two equal Numbers, assign one day to one Planet, another to another; to which he adds truly; [...]. Only the great Moses being divinely inspired hath delivered unto men the true Reason of the septenary Number of the dayes. So far he. There seems to be some Reason for assigning the conduct of time to the Sun, or calling the first day by his name, as also of adjoyning the Moon un­to him in the next place. For the succession of the Sun though created the fourth day, in point of [Page 87] Use, unto that diffused Light which was created the first Day, with its being the Instrumental Cause and Measure of every day, with the Tradition of the Appointment of Sun and Moon to rule and di­stinguish times and seasons, with the sensible Ef­fects and Operations of them, might easily give them the Preheminence by common consent in giv­ing Names unto the Dayes of the Week. The other Names were added and applyed according to some prevailing Fictions concerning the Planets, and their Respect unto Men and their Actions. But the Hebdomadal Period of Time, was fixed long be­fore the imposition of those Names prevailed among the Grecians and the Romans, which per­haps is not very antiently, as Dio thinks, though they derived them from the Chaldaeans and Aegyp­tians. And that the acknowledgement of seven Dayes, gave occasion to fix unto them the Names of the seven Planets, and not that the Observati­on of the seven Planets gave occasion to compute the Dayes of the World by sevens, is manifest from hence; in that many Nations admitting of the Hebdomadal Revolution of Time, gave the dayes in it quite other Names, as various Reasons or Occasions did suggest them unto them. In the antient Celtick or German Tongue, and all Lan­guages thence deriving, the Sun and Moon only on the Reasons before mentioned giving name to the leading Dayes of the Week, the rest of the dayes are distinguished and signalized with the Names of the Conductors of their first great Colo­nies, in the North-Western Parts of the World. For to fancy that Tuisco is the same with Mars, Wooden with Mercury, Thor with Jupiter, and Frea with [Page 88] Venus, is to fancy what we please, without the least ground of probability. Nor did the Celtae ever call the Planets by those Names; so that if there be any Allusion in those Names unto those of the Grecians and Romans, it was not taken from their natural speculation about the Planets, but from the pleasing Fictions about Deified He­roes, wherein they were imitated by most Nations of the world. The English and Dutch have taken in Saturday from Saturn; other Nations of the same extract retain their own occasional Names. The observation therefore of the seven Planets, gave neither Rise, Reason, Cause, nor Occasion, to this Original Period of Time in an Hebdomadal Revolution of Dayes. And hence Theophilus An­tiochenus, lib. 2. ad Antolychum affirms, that all mortal men agreed in the Appellation of the seventh Day, whose Testimony is of good force, though himself mistake the Original of that Appellation. For he tells us, that [...]; by an Error common to many of the Antients, who could not distinguish between [...] and [...]. It is also to this pur­pose observed by Rivet and Selden from Salmasius, out of Georgius Syncallus, in his Chronologie, that the Patriarchs reckoned the times, or distinguished them [...], by Weeks only. This there­fore is to me no small Evidence of the Institution and Observation of the Sabbath from the Founda­tion of the world. For hence did this Periodical Revolution of Time, prevail amongst the Nations, even those who had not the least converse with, or knowledge of the Jews or their customs, after the Command and Observation of it was renewed [Page 89] amongst them. Not that this Evidence is of it self a sufficient Testimony unto its Original Insti­tution, nor that going before; but that the Piety of the Patriarchs, and Traditions of the Apostate Gen­tiles, do confirm the Time of that Institution, which is so expresly recorded.

§. 17 It remaineth that we take a view of the Opi­nion advanced by many Learned men in Opposi­tion, unto what we have been pleading for. And this is, that the Command concerning the Sabbath was peculiar to the Jews alone, and that it was given unto them in the Wilderness, and not at all before. Many of the Jews as was declared, are of this Judgement, and thence call the Sabbath the Bride of their Nation, that which God gave to them as he did Eve to Adam, and to no other. Abulensis contends for this Opinion in his Com­ment on Exod. 16. who is followed by some Ex­positors of the Roman Church; and opposed by others, as Cornelius à Lapide, &c. The same Dif­ference in Judgement is found amongst the Prote­stant Divines. The Dissertations of Rivet and Go­marus on this subject are well known. The Con­troversie being of late renewed, especially among some of the Belgick Divines, I shall take under con­sideration the Arguments of one of them who hath last of all defended this cause, and weigh of what importance they are; separating as much as we can, between the matter of our present Di­spute, which is the Original of the Sabbath, and that of the Causes of it which we shall nextly en­quire into.

[Page 90] §. 18 The Design is to prove that the Sabbath was first given to the Jews and that in the Wilderness. And to this purpose, first having repeated the words of the fourth Commandment, he adds, Quis vero dicere audebit, verba haec convenire in hominem ab initio Creationis, sicut hic statuitur? (that is by his Ad­versary) an illi incumbebat opus & quidem servile, id (que) per sex dies? an ipsi erant servi & ancillae? an jumenta requietis indigentia? an peregrini inter portas ejus? quis non videt ad solum Israelitarum sta­tum in toto illo praecepto respici? Ita Calvinus in Gen. 2. Postea in lege novum de Sabbato praeceptum datum est, quod Judaeis & quidem ad tempus pecu­liare foret; fuit enim legalis ceremonia, spiritualem quietem adumbrans, cujus in Christo apparuit veri­tas. Quo nihil efficacius dici poterat.

Hanc vero praecepti mentem esse patet ex aliis Testimo­niis Scripturae apertissime, in quibus Judaeis tantum da­tum esse Sabbatum constanter docetur. Exod. 16. 29. Videte quod Jehovah dedit vobis illud Sabbatum; idcirco dat vobis cibum bidui. Et Ezek. 20. 12. Sabbata dedi eis, ut essent signum inter me & ipsos ad sciendum me Jehovam sanctificare ipsos. Deni (que) Neh. 9. 14. Sabba­tum quo (que) sanctum notum fecisti eis; quum praecepta sta­tuta (que) & leges praeciperes eis per Mosem servum tu­um. In quibus locis uniformiter docetur tanta cum emphasi, per Mosem deum dedisse Judaeis Sabbatum, non ergo aliis gentibus datum fuit; aut ipsis etiam per Majores ipsorum ante illud tempus ab origine Mundi. Disquisit. cap. 2. p. 50.

An. It is by all confessed, that the Command of the Sabbath in the Renewal of it in the Wilderness, was accommodated unto the Paedagogical State of [Page 91] the Church of the Israelites. There were also such Additions made unto it, in the manner of its Observance, and the sanction of it, as might adapt its Observation unto their Civil and Political Estate, or that Theocratical Government which was then erected amongst them. So was it to bear a part in that Ceremonial Instruction which God in all his dealings with them intended. To this End also the manner of the Delivery of the whole Law, and the Reservation of its Tables in the Ark were designed. And divers Expressions in the Explicatory part of the Decalogue have the same Reason and Founda­tion. For there is mention of Fathers and Chil­dren to the third and fourth Generation, and of their sins; of the Land given to the people of God in the fifth; of Servants and Handmaids in the tenth. Shall we therefore say, that the Moral Law was not before given unto mankind, because it had a peculiar Delivery for special Ends and Pur­poses unto the Jews? It is no Argument there­fore, that this Command was not for the sub­stance of it, given before to mankind in general, because it hath some Modifications added in the Decalogue to accommodate it to the present Church, and Civil State of the Hebrews, as likewise had the fift command in particular.

(2.) For those Expressions infisted on, of Work, servile work, work for six Dayes, of servants and handmaids, of the stranger within the Gates, they were necessary Explications of the Command in its Application unto that people; and yet such as had a just proportion unto what was enjoyned at the first giving of this command; occasioned from the outward change of the state of things [Page 92] amongst men, from what it was in Innocency. For in that state God designed man to work, and that in the tilling of the Ground, whilst he abode in it, Gen. 2. 15. He put the Man in the Garden, [...] to work in it; the same word whereby Work is enjoyned in the Decalogue. And where­as God had sanctified the seventh Day to be a Day of Rest, and thereon put man into the Garden, [...] to till it, by work and labour; He did virtually say unto him as in the Command, [...]. Six dayes shalt thou labour, and do all thy work. Neither was this in the least inconsistent with the condition wherein he was created. For man being constitu­ted and composed partly of an Immortal soul, of a Divine Extract and Heavenly Original, and partly of a Body made out of the Earth, he was a middle creature between those which were purely Spiritu­al as the Angels, and those which were purely Ter­restrial, as the Beasts of the Field. Hence when God had made man, [...] of dust from out of the Earth, as all the Beasts of the Field were made; and had given him distinctly [...], a breath of life in a distinct substance answerable to that of the Angels above, whose creation was not out of any pre-existing matter, but they were the product of an immediate Emanati­on of Divine Power, as was the soul of man; there was no meet help to be associated unto him in the whole Creation of God. For the Angels were not meet for his help and individual converse, on the account of what was terrene and mortal in him. And the Beasts were much more unsuited unto him, as having nothing in them to answer his [Page 93] Divine and more noble part. And as his Nature was thus constituted, that he should converse, as it were amphibiously, between the upper and inferior sort of creatures; so he was divided in his Work and Operations suitably unto the Principles of his Nature and peculiar Constitution. For they were partly to be divine and spiritual, partly terrene and earthly, though under the Government of the So­veraign Divine Principle in him. Hence it was required that in this condition, being not abso­lutely fitted as the Angels for constant contempla­tion, that he should work and labour in the earth, whilst he continued in it, and his Terrene part not refined or made Spiritual and Heavenly. This made a certain Time of Rest necessary unto him, and that upon a double Account flowing from the Principles of his own Nature. For his Earth­ly Constitution could not alwayes hold out to la­bour with its own satisfaction, and his Intellectual and divine part was not to be alwayes diverted, but to be furthered in and unto its own peculiar Operations. This made a Sacred Rest necessary to him. And in that Addition of sweat and tra­vail which befell him in his labour afterwards, That was not a new course of life enjoyned him, but a Curse was mixed with that course and la­bour which was originally allotted unto him. So then, although there is a different manner of work­ing more necessary, and supposed in the giving of the Law, then was at the first Institution of a Sab­batical Rest, yet the change is not in the Law or Command for labour, but in the state or condition of man himself.

The same may be spoken concerning the Addi­tion [Page 94] about Servants and Handmaids; For in the State of Innocency there would have been a supe­riority of some over others, in that Government which is Oeconomical or Paternal. Hence all Du­ties of persons in subordination, are built on the Law of Nature; and what is not resolved therein­to, is Force and Violence. And herein lyes the Foundation of what is ordained with Reference un­to Servants and Strangers, which is expressed in the fourth Commandment, with an especial Application to the State of the Judaical Church and People. Wherefore although there should have been no such Servants or Strangers, as are intended in the Decalogue, in the state of Innocency, when we plead that the Law of the Sabbath was first given; yet this proves no more, but that this Precept in the Renovation and Repetition of it unto the Jews, was accommodated to the present state of things amongst them; that state being such as had its Foundation in the Law of Creation it self.

The places adjoyned of Exod. 16. 29. Chap. 31. 17. Ezek. 20. 12. do prove sufficiently and unde­niably, that in the Mosaical Paedagogie, the Observati­on of the seventh day, being precisely injoyned, there were Additions of signification given unto it, that is to the seventh day precisely by Divine In­stitution, as amongst them it was to be observed. And therefore unto the utmost extent of the De­termination of the Day of Rest, unto the seventh day precisely, and all the significancy annexed unto it, to that people, we acknowledge that the Sabbath was absolutely commensurate to the Church State of the Jews, beginning and ending with it. But the Argument hence educed; namely, that God [Page 95] gave the Sabbath, that is the Law of it, in a peculiar manner unto the Jews, therefore he had not given the same Law for the substance of it before, unto all man­kind, is infirm. For God gave the whole Law to the Jews in an especial manner, and enforced the Observation of it with a Reason or Motive peculi­ar to them, namely, I am the Lord thy God which brought thee out of the Land of Aegypt out of the house of bondage; and yet this Law was before given unto them who never were in Aegypt, nor never thence delivered. And upon the account of this peculiar Appropriation of the Law unto the Jews, it is spoken of in the Scripture in places in­numerable, as if it had been given unto them on­ly, and to no others at all. So speaks the Psalmist, Psal. 141. 19. [...] declaring his Words unto Jacob, his Statutes and Judgements unto Israel. Where only [...] and [...] the Ceremonial and Judicial Laws are in­tended, so by [...] his Words, and that [...] the ten Words, as Moses calls the Decalogue. And of them all the Psalmist adds v. 20. [...] he hath not done so unto any Nation; namely, not in the same manner; for none will deny, but that nine Precepts at least were given unto all mankind in Adam.

§. 19 It is added by the same Learned Author; Prae­terea (p. 51.) si quies scptimi diei omnibus ab origine mundi hominibus injuncta fuisset, non autem solis Israelitis à Tempore Mosis, deus non solum Is­raelitas ob neglectum illius praecepti sed & Gentiles, semel saltem eadem de causa reprehendisset. Cum vero Israelitas ea de causa reprehendat saepissime, [Page 96] Gentiles tamen nuspiam reprehendere hoc nomine le­gitur, qui propter peccata in legem naturalem com­missa toties & tam acriter à Deo reprehenduntur. Luculentum ejus rei exemplum est; Nehem. 13. Tyrii asserunt Hierosolymas & omnes res venales quas vendebant ipso Sabbato Judaeis, & quidem Hierosoly­mis. v. 16. Non tamen Nehemias peccati violati Sabbati reos arguit Tyrios sed Judaeos. v. 17. Tyrios autem clausis portis pridie Sabbati à vespera us (que) urbem excludit, & ita compeseit, & tandem à muris urbis abigit. v. 19, 20, 21. Si vero Tyrii hi una cum Judaeis lege Sabbati Communi praecepto fuissent obstricti; nunne à viro sanctissimo ejus pec­cati nomine quo (que) reprehensi fuissent? quod tamen factum non apparet. Quum praeterea Scriptura impia Gentilium festa, graviter reprehendat, an sancti Sab­bati neglectum, si id quo (que) ipsis observandum fuisset, tam constanti silentio dissimulasset?

The force of this Argument consists in this As­sertion, that whatever we find God did not reprove in the Gentiles, therein they did not sin, nor had they any Law given unto them concerning it, [...] not in Adam; which will by no means be granted. For,

(1.) The Times are spoken of wherein God suffered them to walk in their own wayes, and winck­ed at their Ignorance. Hence as he gave them no Reproofs for their sins, by his revealed Word, so those which he gave them by his Providence, are not recorded. We may not therefore say, they sinned in nothing, but what we find them re­proved for in particular.

(2.) Other Instances may be given of sins against the Light of Nature among the Gentiles, [Page 97] and that in things belonging to the second Table, wherein that Light hath a greater Evidence ac­companying it, than in that of the first, the first Precept only excepted, which yet we find them not rebuked for. Such were the sins of Concubi­nacy and Fornication.

(3.) After the Renovation, or giving of this Command unto the Jews, it was the Duty of the Nations to whom the knowledge thereof did come, to take up the Observation of it. For it was doubtless their Duty to joyn themselves to God and his people, and with them to observe his Sta­tutes and Judgements; and their not so doing was their sin, which as is pretended they were not reproved for, or God was not displeased with them on that account.

(4.) The Publication of Gods Commands, is to be stated from his giving of them; and not from the Instances of mens transgressing of them. Nor is it any Rule, that a Law is then first given, when mens sins against it are first reproved. For the Instance insisted on, of Nehemiah and the Tyrians, with his different dealing with them and the Jews about the breach of the Law of the Sabbath, Chap. 13. it is of no force in this matter. For when the Tyrians knew the Command of the Sabbath among the Jews, which was a sufficient Revelation of the Will of God concerning his Worship, it was their Duty to ob­serve it. I do not say, that it was their Duty im­mediately, and abiding in their Gentilisme to ob­serve the Sabbath according to the Institution it had among the Jews; but it was their Duty to know, own, and obey the true God, and to joyn [Page 98] themselves to his people, to do and observe all his commands. If this was not their Duty upon that Discovery and Revelation, which those had of the Will of God who came up to Jerusalem, as they did concerning whom we speak, then was it not their sin to abide in their Gentilisme; which I suppose will not be asserted. It was therefore on one Account or other, a sin in the Tyrians to prophane the Sabbath. It will be said, why then did not Nehemiah reprove them as well as he did the Jews? The Answer is easie. He was the Head and Governour of the State and Polity of the Jews, unto whom it belonged to see that things amongst them were observed and done according to Gods Law and Appointment: And this he was to do with Authority, having the warrant of God for it. With the Tyrians he had nothing to do; no care of them, no Jurisdiction over them, no entercourse with them, but according to the Law of Nations. On these accounts he charged not them with sin, or a Moral Evil, which they would not have regarded, having no regard to the true God, much less to his Worship; but he threatned them with War and Punishment for di­sturbing his Government of the people according to the Law of God.

It is well observed, that God reproved the Pro­fane Feasts of the Heathens; and therein unquesti­onably the neglect of them that were of his own Appointment. For this is the Nature and Method of Negative Precepts; and condemnatory sentences in Divine things, that they assert what is contrary to that which is forbidden, and recommend that which is opposite unto what is condemned. Thus [Page 99] the Worship of God according to his own Instituti­on is commanded in the prohibition of making to our selves, or finding out wayes of Religious Worship and Honour of our own. For whereas it is a prime Dictate of the Law of Nature, that God is to be worshipped according to his own Appointment, which was from the Light of it ac­knowledged among the Heathen themselves, it is not any where asserted or intimated in the Decalo­gical Compendium of it, unless it be in that pro­hibition. It sufficeth then, that even among the Gentiles, God vindicated the Authority of his own Sabbaths, by condemning their impious Feasts and abominable Practices in them.

§. 20 By the same Learned Writer, p. 52. The Testi­mony of the Jews in this case is pleaded. They generally assirm, that the Sabbath was given unto them only, and not to the rest of the Nations. Hence it is by them called the Bride of the Syna­gogue: Nor do they reckon the command of it amongst the Noachical Precepts, which they esteem all men obliged unto, and whose Observation they imposed on the Proselytes of the Gate, or the un­circumcised strangers that lived amongst them. Nay they say, that others were liable to punishment if they did observe it. For that part of the com­mand, nor the stranger that is within thy Gate, they say intends no more, but that no Israelite should compell him to work, or make any advan­tage of his Labour; but for himself he was not bound to abstain from labour, but might exer­cise himself therein at his own discretion for his advantage. These things are pleaded at large, and [Page 100] confirmed with many Testimonies and Instances by the Learned Selden; and from him are they again by others insisted on. But the Truth is, there is not any thing of force in the conceits of these Talmudical Jews in the least to weaken the principle we have laid down and established. For,

(1.) As hath been shewed, this Opinion is not indeed Catholick amongst them; but many, and those of the most Learned of the Masters do oppose it; as we have proved already. And others may be added to them, whose Opinion although it be peculiar, yet it wanteth not a fair probability of Truth. For, they say, that the first part of the Precept, Remember the Sabbath Day to keep it holy, hath respect to the glorifying of God on the ac­count of his Original Work and Rest. This therefore belongs unto all mankind. But as for that which follows about the six dayes labour, and the seventh dayes cessation or quiet; it had respect unto the Bondage of the Israelites in Aegypt, and their deliverance thence, and was therefore pe­culiar unto them. So R. Ephraim in Keli Jacar. And hence it may be, the Word, Remember, hath respect unto the Command of the Sabbath from the Foundation of the world. And therefore when the Command is repeated again, with pecu­liar respect to the Church of Israel, as the Motive, from the Aegyptian Bondage and deliverance is ex­pressed; so the Caution of Remembring is omit­ted, Deut. 5. 12. and transferred to this other occasion; Remember that thou wast a servant, v. 15.

(2.) The sole Foundation of it is laid in a [Page 101] corrupt and false Tradition or conceit, of the giving of the Law of the Sabbath in Mara; which we have before disproved, and which is despised as vain and foolish by most Learned men.

(3.) The Assertors of this Opinion do woful­ly contradict themselves, in that they generally acknowledge that the Sabbath was observed by Abraham, and other Patriarchs, as it should seem, at least four hundred years before its Institution.

(4.) It is none of the seven, called, Noachical Precepts; for they contain not the whole Law of Nature, or Precepts of the Decalogue, and one of them is Ceremonial in their sense; so that nothing can thence be concluded against the Original or Nature of this Law.

(5.) That an uncircumcised stranger was lia­ble to punishment if he observed the Sabbath, is a foolish imagination, not inferiour unto that of some others of them, who affirm that all the Gentiles shall keep the Sabbath, one day in seven in Hell.

6. For the Distinction which they have invented, that a Proselyte of the Gate might work for himself, but not for his Master, it is one of the many whereby they make void the Law of God through their Traditions. Those who of old amongst them feared God, knowing their Duty to in­struct their Housholds or Families, that is, their Children and Servants, in the Wayes and Worship of God, walked by another Rule.

§. 21 It is farther pleaded by the same Author, p. 53. That the Gentiles knew nothing of this Sabbatical Feast, but that when it came to their knowledge they [Page 102] derided and exploded it as a particular Superstition of the Jews. To this purpose many Instances out of the Historians and Poets, who wrote in the time of the first Roman Emperors, are collected by Sel­den, which we are again directed unto. Now it could not be, but that if it had been originally appointed unto all mankind, that they should have been such strangers unto it. But this matter hath been discoursed before. And we have shewed that sundry of the first Writers of the Christian Church were otherwise minded; for they judged and proved, that there was a Notion at least of the seventh Dayes Sacred Rest, diffused throughout the world. And they lived nearer the times of the Gentiles Practice, than those by whom their Judge­ment and Testimony are so peremptorily reje­cted. It is not unlikely, but that they might be mistaken in some of the Testimonies whereby they confirm their Observation; yet this hinders not, but that the Observation it self may be true, and sufficiently confirmed by other Instances which they make use of.

For my part, as I have said, I will not, nor for the security of the Principle laid down, need I to contend, that the seventh Day was observed as a sacred feast amongst them. It is enough that there were such Notices of it in the World, as could proceed from no other Original, but that pleaded for, which was common unto all. The Roman Writers, Poets and others, do speak of, and con­temn the Judaical Sabbaths, under which Name they comprehended all their Sacred Feasts and Solemn Abstinencies. Hence they reproached them with their Sabbatical Fasts; of which number [Page 103] the seventh day Hebdomadal Sabbath was not. But they never endeavoured to come to any real Ac­quaintance with their Religious Rites, but took up vulgar Reports concerning them, as did their Historians also, who in the Affairs of other Nati­tions are supposed to have been curious and di­ligent.

§. 22 Indeed after the Conquest of Jerusalem by Pom­pey, when the People of the Jews began to be known among the Romans, and to disperse them­selves throughout their Provinces, they began every day more and more to hate them, and to cast all manner of reproaches on them without regard to Truth or Honesty. And it may not be amiss here a little (by the way) to enquire into the Reasons of it. The principal cause here­of no doubt, was from the God they worshipped, and the manner of his Worship observed amongst them. For finding them to acknowledge and adore one only (the true) God, and that with­out the use of any kind of Images, they perceived their own Idolatry and Superstition to be con­demned thereby. And this had been the condi­tion of that people under the former Empires, of the Chaldaeáns, Persians, and Grecians. God had appointed them to be his Witnesses in the world, that he was God, and that there was none other. Isa. 44. 8, 9, 10. Ye are my Witnesses, is there a God besides me, there is no God, I know not any. As also Chap. 43. 10▪ 11, 12. Ye are my Wit­nesses, that before me there was no God formed, nei­ther shall there be any after me, I even I am the Lord, and besides me there is no Saviour; therefore [Page 104] ye are my Witnesses, saith the Lord, that I am God. This greatly provoked, as other Nations of old, so at length the Romans, as bidding defiance to all their Gods, and their Worship of them, where­in they greatly boasted. For they thought that it was meerly by the Help of their Gods, and on the account of their Religion, that they conquered all other Nations. So Ciccro Orat. de Respon. Harusp. Quam volumus ipsi nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec calliditate Poenos, nec artibus Graecos, sed pietate & religione, atque hac una sapientia, quod deorum immortalium numine om­nia regi, gubernari (que) prospeximus, omnes gentes na­tiones (que) superavimus. Let us love and please our­selves as we think meet, yet we outgo neither the Spaniards in number, nor the Gaules in strength, nor the Africans in craft, nor the Grecians in Arts; but it is by our Piety and Religion, and this only Wisdom, that we refer all to the Government of the immortal Gods, that we have overcome all Coun­treys and Nations. And Dionysius Halicarnassaeus, Antiquit. Rom. lib. 2. having given an account of their Sacred Rites and Worship, adds that he did it [...]. That those who knew not before the Piety or Religion of the Romans, might not now think it strange, that they should have such success in all their Wars. To be judged and con­demned in those things by the contrary witness of the Jews, they could not bear. This made them reflect on God himself, as the God which they worshipped. They called him incertum, and ignotum, affirming the Rites of his Worship to [Page 105] be absurd, and contrary to the common consent of mankind, as Tacitus expresly: Hist. lib. 5. The best they could afford when they spake of him was, [...], who ever he be. And Tully will not allow that it was any respect to their God, or their Religion, which caused Pompey to forbear spoiling the Temple when he took it by force. Non credo, saith he, religionem impedi­mento praestantissimo Imperatori fuisse, quod victor ex illo fano nihil attigerit. Orat. pro Flacc. where­unto he adds as high a Reproach of them and their Religion as he could devise. Stantibus Hie­rosolymis, pacatis (que) Judaeis, tamen istorum religio sacrorum, à splendore hujus imperii; gravitate no­minis nostri, majorum institutis abhorrebat; nunc vero hoc magis, quod illa gens, quid de nostro imperio sentiret ostendit armis, quam cara diis immortalibus esset, docuit, quod victa est, quod clocata, quod ser­vata. Whilst Jerusalem stood (that is, in its own Power) and the Jews were peaceable, yet their Re­ligion was unworthy the splendor of this Empire, the gravity of our Name, and abhorrent from the Ordi­nances of our Ancestors; how much more now, when that Nation hath shewed what esteem it hath of our Empire by its Arms; and how dear it is to the im­mortal Gods, that it is conquered, and set out under Tribute. The like Reflections, yea worse, may be seen in Trogus, Tacitus, Plutarcb, Strabo, and Democri­tus in Suidas with others.

§. 23 Another Ground of their Hatred was, that the Jews whilst the Temple stood, gathered great summs of money out of all their Provinces, which they sent unto the Sacred Treasury. So the same [Page 106] Person informs us in the same place: Cum Au­rum Judaeorum nomine, quotannis ex Italia, & ex omnibus vestris Provinciis Hierosolymam exportari soleret. Out of Italy and all other Provinces of the Empire, there was Gold wont to be sent by the Jews to Jerusalem; as now the Europaean Jews do con­tribute to the maintenance of their Synagogues in the same place; and this is acknowledged by Philo, Legat. ad Caium; and Josephus Antiqui. lib. 14. cap. 11. to have been yearly a very great summ. But by his Judaeorum nomine, he seems not only to express that the Returns of the Gold mentioned were made in the name of the Jews, but also to intimate, that it might be raised by others also, who had taken on them the profes­sion of their Religion. For this was the third and principal cause of their Hatred and Animosity, namely that they drew over multitudes of all sorts of persons to the profession of the Law of Moses. And a good work this was, though vitiated by the wickedness and corrupt Ends of them who em­ployed themselves therein, as our Saviour declares, Matth. 23. 15. This greatly provoked the Romans in those dayes, and on every occasion they severely complain of it. So Dio Cassius speaking of them adds, [...]. And this kind of men (that is men of this Profession, not natural Jews,) is found also among the Romans; which though they have been frequently punished, yet have for the most part encreased, so as to take the liberty of making Laws to themselves. For their punishments, an Account is given us in Suetonius in Domit. and [Page 107] others, of the Inquisition and Search, made after such as were circumcised. And as to their make­ing of Laws unto themselves, he respects their Feasts, Sabbaths, Abstinencies, and such like Ob­servances as the Jews obliged their Proselytes unto. In like manner complaineth Juvenal,

Contemning the Roman Laws, they learn the Rites and Customs of the Jews, observing and learning the whole Right or Law delivered in the secret Writing of Moses. Seneca is yet more severe. Cum interim us (que) eo sceleratissima gentis consuetudo convaluit, ut per omnes jam terras recepta sit: Victi victoribus leges dederunt. The custom of this wicked Nation hath so far prevailed, that it is now received among all Na­tions: The conquered, have given Laws to the Con­querors. And Tacitus, Pessimus quis (que) spretis religionibus patriis tributa & stipes, illuc (that is to Jerusalem) congerebat. The like revengeful Spirit appears in those Verses of Rutilius lib. 1. Itinerar. though he lived afterwards under the Christian Emperors.

But it is not unlikely, that he reflects on Christians also.

[Page 108] §. 24 We may add hereunto, that for the most part the conversation of the Jews amongst them was wick­ed and provoking. They were a people that had for many Generations been harrased and oppressed, by all the principal Empires in the world; this caused them to hate them, and to have their minds alwayes possessed with revengeful thoughts. When our Apostle affirmed of them, that they pleased not God, and were contrary to all men; 1 Thess. 2. 15. he intends not their opposition to the Gospel, and the Preachers of it, which he had before expres­sed; but that envious contrariety unto mankind in general, which they were possessed with. And this evil frame, the Nations ascribed to their Law it self. Moses novos ritus contrarios (que) caeteris mor­talibus & gentibus indidit, saith Tacitus. But this most falsly; no Law of man ever taught that benignity, kindness, and general usefulness in the world, as theirs did. The people themselves be­ing grown wicked and corrupt, pleased not God, and were contrary to all men. Hence they were looked on as such, who observed not so much as the Law of Nature towards any but themselves; as re­solving

Not to direct a thirsty person to a common Spring if uncircumcised. Whence was that Censure of Tacitus, Apud ipsos fides obstinata, misericordia in Promptu, adversus omnes alios hostile odium. Faith­ful and merciful among themselves, towards all others they were acted with irreconcilable hatred; [Page 109] which well expresseth what our Saviour charged them with, as a corrupt principle among them, Matth. 5. 43. Thou shalt love thy neighbour, and hate thine enemy. Into which two sorts they distri­buted all mankind; that is in their sense, their own Countrey-men and Strangers.

Their corrupt and wicked conversation also made them a reproach, and their Religion con­temned. So was it with them from their first Dispersion as God declares, Ezek. 36. 20. When they entred unto the Heathen whither they went, they profaned my holy name, when they said to them, these are the people of the Lord. And their wick­edness increased with their time; for they still learned the corrupt and evil Arts, with all wayes of deceit, used in the Nations where they lived, until for the crimes of many, the whole Nation became the common hatred of mankind. And, that we may return from this Digression, this being the state of things then in the world, we may not wonder, if the Writers of those dayes were very supinely negligent, or maliciously envious, in re­porting their Wayes, Customs, and Religious Ob­servances. And it is acknowledged that before those Times, the long course of Idolatry and Im­piety wherein the whole world had been ingaged, had utterly corrupted and lost the Tradition of a Sabbatical Rest. What Notices of it continued in former Ages, hath been before declared.

§. 25 But it is further pleaded (p. 54.) that indeed the Gentiles could be no way obliged to the Observa­tion of the fourth Commandment; seeing they had no Indication of it, nor any means to free them [Page 110] from their Ignorance of the Being of any such Law. That they had, and had lost the knowledge of it, in and by their Progenitors, is rejected as a vain pre­tence. And so much weight is laid on this consi­deration, that a demand is made of somewhat to be returned in answer, that may give any satisfacti­on unto conscience. But I understand not the force of this pretended Argument. Those who had absolutely lost the knowledge of the true God, (in and by their Progenitors) as the Gentiles had done, might well also lose the knowledge of all the concernments of his Worship. And so they had done, excepting only that they had traduced some of his Institutions, as Sacrifices, into their own Superstition; and so had they corrupted the use of his Sabbaths into that of their Idolatrous Feasts. But when the true God, had no other acknow­ledgements amongst them, but what answe­red the Title of the Unknown God, is it any wonder that his Wayes and Worship might be unknown amongst them also? And it is but pretended that they had no Indication of a Sabbatical Rest, nor any means to free them from their Ignorance Mans duty is both to be learned and observed in Order. It is in vain to expect, that any should have Indications of an holy Rest unto God, before they are brought to the knowledge of God himself. When this is obtained, when the true God upon just Grounds is owned and acknow­ledged, than that some time be set apart for his solemn Worship, is of Moral and Natural Right. That this is included in the very first notion of the true God, and our dependance upon him, all men do confess. And this principle was abused [Page 111] among the Heathen to be the foundation of all their stated Annual, or Monthly Sacred Solemnities, af­ter they had nefariously lost the only Object of all Religious Worship. Where this Progress is made, as it might have been, by attending to the dire­ctive Light of Nature, and the impressions of the Law of it left upon the souls of men, there will not be wanting sufficient Indicatives of the meetest season for that Worship. However these things were, and are to be considered and admit­ted in their Order; and with respect unto that Order is their Obligation. The Heathen were bound first to know and own the true God, and him alone; then to worship him solemnly; and after that, in order of Nature, to have some so­lemn time separated unto the Observance of that Worship. Without an Admission of these, all which were neglected and rejected by them, there is no place to enquire after the Obligation of an Hebdomadal Rest. And their Non-observance of it was their sin, not firstly, directly, and immedi­ately; but consequentially, as all others are that arise from an Ignorance or Rejection of those greater Principles whereon they do depend.

§. 26 The trivial Exception from the difference of the Meridians is yet pleaded also. For hence it is pretended to be impossible, that all men should precisely observe the same day. For if a man should sail round the world by the East, he will at his return home have gotten a day by his continual approach towards the rising Sun. And if he steer his course Westward, he will lose a day in the an­nual Revolution, as it is gotten the other way; [Page 112] so did the Hollanders An. 1615. And hence the posterity of Noah, gradually spreading themselves over the world, must have gradually come to the Observation of different seasons, if we shall sup­pose a Day of Sacred Rest required of them, or appointed to them. Apage Nugas. If men might sail Eastward or Westward, and not continually have seven dayes succeeding one another, there would be some force in this Trifle. On our Hy­pothesis, where ever men are, a seventh part of their Time, or a seventh day is to be separated to the Remembrance of the Rest of God, and the other Ends of the Sabbath. That the Observance of this portion of time shall in all places begin and end at the same Instants, the Law and Order of Gods Creation will not permit. It is enough that amongst all who can assemble for the Wor­ship of God, there is no difference in general, but that they all observe the same Proportion of Time. And he who by circumnavigation of the world, (such rare and extraordinary Instances be­ing not to be provided for in a general Law) getteth or loseth a day, he may at his return with a good conscience, give up again, what he hath got, or retrive what he hath lost, with those with whom he fixeth. For all such occa­sional Accidents are to be reduced unto the com­mon Standard. All the Difficulty therefore in this Objection relates to the precise Observation of the seventh Day from the Creation; and not in the least unto one day in seven. And although the seventh day was appointed principally for the Land of Pak­stine, the seat of the Church of old, wherein there was no such Alteration of Meridians; yet I doubt [Page 113] not, but that a wandring Jew might have ob­served the foregoing Rule, and reduced his Time to order upon his return home. What other exceptions of the like nature occur in this cause, they shall be removed and satisfied in our next enquiry, which is after the Causes of the Sabbath; and the Morality of the Observation of one day in seven.

§. 1 WE have fixed the Original of the Sabba­tical Rest, according to the best light we have received into these things, and confirmed the Reasons of it with the consent of mankind. The next step in our progress must be an Enqui­ry into its Causes. And here also we fall imme­diately into those Difficulties and Entanglements, which the various Apprehensions of Learned Men promoted and defended with much Diligence, have occasioned. I have no Design to oppose or [Page 117] contend with any, although a modest Examination of the Reasons of some, will be indispensibly ne­cessary unto me. All that I crave, is the liberty of proposing my own Thoughts and Judgement in this matter, with the Reasons and Grounds of them. When that is done, I shall humbly sub­mit the whole, to the Examination and Judgement of all that call upon the Name of our Lord Jesus Christ, their Lord, and ours.

§. 2 First, It is agreed by all, that God alone is the Supream, Original, and Absolute Cause of the Sab­bath. When ever it began, when ever it ends, be it expired, or still in force, of what kind soever were its Institution, the Law of it was from God. It was from Heaven; and not of men; and the Will of God is the sole Rule and measure of our Ob­servation of it, and Obedience to him therein. What may, or may not be done, in reference unto the Observation of a Day of holy Rest by any infe­rior Authority, comes not here under considerati­on. But whereas there are two sorts of Laws whereby God requires the Obedience of his Rati­onal Creatures, which are commonly called Mo­ral and Positive, it is greatly questioned and disputed, to whether of these sorts doth belong the Com­mand of a Sabbatical Rest. Positive Laws are taken to be such, as have no Reason for them in them­selves, nothing of the matter of them, is taken from the things themselves commanded, but do depend meerly and solely on the Soveraign Will and Plea­sure of God. Such were the Laws and Instituti­ons of the Sacrifices of old; and such are those which concern the Sacraments and other things of [Page 118] the like nature under the New Testament. Moral Laws are such as have the Reasons of them taken from the Nature of the things themselves required in them. For they are Good from their respect to the nature of God himself, and from that nature and order of all things, which he hath placed in the creation. So that this sort of Laws is but Declarative of the absolute goodness of what they do require; the other is Constitu­tive of it, as unto some certain Ends. Laws Po­sitive, as they are occasionally given, so they are esteemed alterable at pleasure. Being fixed by meer Will and Prerogative, without respect to any thing that should make them necessary antecedent to their giving, they may by the same Authority at any time be taken away and abolished. Such I say are they in their own nature, and as to any firmitude that they have from their own subject matter. But with respect unto Gods Determina­tion, Positive Divine Laws, may become eventually unalterable. And this Difference is there between Legal and Evangelical Institutions. The Laws of both are Positive only, equally proceeding from Soveraign Will and Pleasure, and in their own Natures equally alterable. But to the former, God had in his purpose fixed a determinate time and season, wherein they should expire, or be al­tered by his Authority; the latter he hath fixed a perpetuity and unchangeableness unto, during the state and condition of his Church in this world. The other sort of Laws are perpetual and unalterable in themselves, so far as they are of that sort, that is Moral. For although a Law of that kind may have an especial Injunction with [Page 119] such circumstances as may be changed and varied, (as had the whole Decalogue in the Common­wealth of Israel) yet so far as it is Moral, that is, that its Commands or Prohibitions, are necessary emergencies, or expressions of the Good or Evil of the things it commands or forbids, it is inva­riable. And in these things there is an Agreement; unless sometimes through mutual Oppositions men are chased into some Exceptions or Distincti­ons.

§. 3 Unto these two sorts do all Divine Laws be­long, and unto these Heads they may be all re­duced. And it is pleaded by some, that these kinds of Laws are contradistinct; so that a Law of one kind, can in no sense be a Law in the other. And this doubtless is true reduplicatively, because they have especial formal Reasons. As far, and wherein, any Laws are Positive, they are not Moral; and as far as they are purely Moral, they are not formally Positive, though given after the manner of positive Commands. Howbeit this hinders not but that some do judge, that there may be and are Divine Laws of a mixt nature. For there may be in a Divine Law, a foundation in, and re­spect unto somewhat that is Moral, which yet may stand in need of the superaddition of a Po­sitive Command for its due Observation unto its proper End. Yea, the Moral Reason of things commanded, which ariseth out of a due natural Respect unto God, and the order of the Universe, may be so deep and hidden, as that God who would make the Way of his Creatures plain and easie, gives out express positive Commands for [Page 120] the Observance, of what is antecedently necessary by the Law of our Creation. Hence a Law may partake of both these Considerations, and both of them have an equal influence into its Obligatory Power. And by this means sundry Duties, some Moral, some Positive, are as it were compounded in one Observance; as may be instanced in the great Duty of Prayer; Hence the whole Law of that Observance becomes of a mixt nature, which yet God can separate at his pleasure, and taking away that which is Positive, leave only that which is abso­lutely Moral in force. And this kind of Laws, which have their Foundation in the nature of things them­selves, which yet stand in need of farther Direction for their due Observation, which is added unto them by Positive Institution, some call Moral Positive.

§. 4 According to these Distinctions of the Nature of the Laws which God expresseth his Will in and by, are mens Apprehensions different about the immediate and instrumental Cause of the Sabbatical Rest. That God was the Author of it, is as was said, by all agreed. But say some, the Law whereby he appointed it was purely Positive, the matter of it being arbitrary, stated and determi­ned only in the Command it self; and so the whole Nature of the Law, and that commanded in it, changeable. And because Positive Laws did, and alwayes do respect some other things besides and beyond themselves, it is pleaded that this Law was Ceremonial and Typical; that is, it was an In­stitution of an outward present Religious Obser­vation, to signifie and represent, some thing not present, nor yet come; such were all the particu­lars [Page 121] of the whole systeme of Mosaical Worship, whereof this Law of the Sabbath was a part, and an Instance. In brief, some say, that the whole Law of the Sabbath was as to its general Nature positive, and arbitrary, and so changeable; and in particular, Ceremonial and Typical, and so actually changed and abolished. But yet it is so fallen out, that those who are most positive in these Assertions, cannot but acknowledge, that this Law is so ingrafted into, and so closed up with somewhat that is Moral and unalterable, that it is no easie thing to hit the joint aright, and make a separation of the one from the other. But con­cerning any other Law expresly and confessedly Ceremonial, no such thing can be observed. They were all evidently and entirely arbitrary Institutions, without any such neer Relation to what is Moral, as might trouble any one to make a distinction between them. For Instance; the Law of Sacri­fices hath indeed an answerableness in it to a great Principle of the Law of Nature; namely that we must honour God with our substance, and the best of our Increase; yet that this might be done many other wayes, and not by Sacrifice, if God had pleased so to ordain, every one is able to apprehend. It is otherwise in this matter; for none will deny, but that it is required of us in and by the Law of Nature, that some Time be set apart and dedicated unto God, for the Observa­tion of his solemn Worship in the world. And it is plain to every one, that this natural dictate is inseparably included in the Law of the Sab­bath. It will therefore surely be difficult to make it absolutely and universally positive. I know some [Page 122] begin to whisper things inconsistent with this con­cession. But we have as yet the Universal consent of all Divines, Antient and Modern, Fathers, School­men and Casuists concurring in this matter. For they all unanimously affirm, that the separation of some part of our Time to sacred uses, and the solemn honouring of God, is required of us in the Light, and by the Law of Nature. And herein lyes the fundamental notion of the Law now enquired af­ter. This also may be farther added, that where­as this Natural dictate for the observation of some time in the solemn worship of God, hath been accompanied with a Declaration of his will from the foundation of the world that this Time should be one day in seven, it will be a matter of no small Difficulty to find out what is purely po­sitive therein.

§. 5 Others building on this Foundation, that the Dedication of some part of our Time to the Wor­ship of God, is a duty Natural or Moral, as re­quired by the Law of our Creation, (not that Time in it self which is but a circumstance of other things, can be esteemed Moral, but that our observation of Time may be a Moral Duty) do add; that the Determination of one Day in seven, to be that portion of Time so to be dedicated, is inseparable from the same foundation, and is of the same Nature with it; That is, that the Sab­batical Observation of one Dayes Holy Rest in seven, hath a Moral Precept for its Warranty, or that which hath the nature of a Moral Precept in it; so that although the Revolution of Time in seven Dayes, and the confining of the Day to that deter­mined [Page 123] season, do depend on Revelation and a Fosi­tive Command of God for its Observance, yet on fupposition thereof, the Moral Precept prevails in the whole, and is everlastingly Obligatory. And there are some Divines of great Piety and Learn­ing, who do judge, that a Command of God given unto all men, and equally Obligatory unto all, re­specting their manner of living unto God, is to be esteemed a Moral Command, and that indispensible and unchangeable; although we should not be able to discover the Reason of it in the Light and Law of Nature. Nor can such a Command be reckoned amongst them that are meerly positive, arbitrary, and changeable, all which depend on sundry other things, and do not firstly affect men, as men in general. And it is probable, that God would not give out any such Catholick Command, which comprized not somewhat naturally Good and Right in it. And this is the best measure and Determination of what is Moral, and not our Abi­lity of discovering by Reason what is so, and what is not; as we shall see afterwards.

§. 6 Moreover, there are some who stay not here; but contend that the precise Observation of the se­venth Day in the Hebdomadal Revolution, lyeth under a Command Moral and indispensible. For God they say, who is the Soveraign Lord of us and our Times, hath taken by an Everlasting Law this Day unto himself for his honour and service; And he hath therein obliged all men to an holy Rest, not on some certain fixed and stated time, not on one Day in seven originally, as the first Intention of his Command, but on the seventh Day [Page 124] precisely, whereunto those other considerations of some stated and fixed time, and of one Day in se­ven are Consequential, and far from previous foun­dations of it. The seventh Day, as the seventh Day, is they say, the first proper Object of the Command; the other things mentioned of a stated Time, and of one Day in seven, do only follow thereon; and by vertue thereof belong to the Command of the Sabbath, and no otherwise. Herein great Honour indeed is done unto the seventh Day, above all other Ordinances of Wor­ship whatever, even of the Gospel it self; but whether with sufficient Warranty we must after­wards enquire. At present, I shall only observe, that this Observation of the seventh Day precisely, is resolved into the Soveraignty of God, over us and our Times, and into an Occasion respecting purely the Covenant of Works; on which bottoms it is hard to fix it in an absolute unvariable station.

§. 7 It is the second Opinion, for the substance of it, which I shall indeavour to explain and confirm; and therein prove a Sacred Sabbatical Rest unto God, of one Day in seven, to be injoyned unto all that fear him, by a Law perpetual, and indispensi­ble, upon the account of what is Moral therein. The Reason I say of the Obligation of the Law of the Sabbath is natural, and thence the Obligation it self universal; however the Declaration and and Determination of the Day it self, depend on arbitrary Revelation, and a Law meerly positive. These things being explained and confirmed, the other Opinions proposed will fall under our consideration.

[Page 125] To obtain a distinct Light into the Truth in this matter, we must consider both the true Notion of the Sacred Rest, as also of the Law of our Creation, whereby we affirm that fundamentally and virtu­ally, it is required.

§. 8 The general Notion of the Sabbath is, a Porti­on of Time set apart by Divine Appointment, for the Observance and Performance of the solemn Worship of God. The Worship of God is that which we are made for, as to our station in this world, and is the means and condition of our Enjoyment of him in Glory, wherein consists the ultimate End, as unto us, of our Creation. This Worship therefore is required of us by the Law of our Creation, and it is upon the matter all that is required of us thereby, seeing we are obliged by it, to do all things to the Glory of God. And therefore is the solemn Expression of that Worship required of us in the same manner. For the End of it being our glorifying him as God, and the Nature of it con­sisting in the Profession of our universal subjecti­on unto him, and dependance upon him, the so­lemn Expression of it, is as necessary as the Wor­ship it self, which we are to perform. No man therefore ever doubted, but that by the Law of Na­ture we were bound to Worship God, and solemnly to express that Worship; for else wherefore were we brought forth in this world? These things are inseparable from our Natures, and where this Or­der is disturbed by sin, we fall into another, which the Properties of God on the supposition of trans­gressing our first natural Order, do render no less necessary unto his Glory, than the other, namely that of Punishment.

[Page 126] Moreover in this Worship it is required by the same Law of our Beings that we should serve God with All that we do receive from him. No man can think otherwise. For is there any thing that we have received from God, that shall yield him no Revenue of Glory, whereof we ought to make no acknowledgement unto him? Who dare once so to imagine? Among the things thus given us of God, is our Time. And this falls under a double consideration in this matter. First, as it is an inseparable Moral Circumstance of the Wor­ship required of us; so it is necessarily included in the Command of Worship it self, not directly but consequentially. Secondly, It is in it self a part of our vouchsafements from God, for our own use and purposes in this world. So upon its own account firstly and directly, a separation of a part of it unto God and his Solemn Worship is required of us. It remains only to inquire what part of Time it is, that is and will be accepted with God. This is declared and determined in the fourth Commandment to be the seventh part of it, or one day in seven. And this is that which is Positive in the Command, which yet as to the foundation, formal Reason, and main substance of it, is Moral. And these things are true, but yet do not express the whole Nature of the Sabbath, which we must farther enquire into.

§. 9 And first it must be observed, that whereever there is mention of a Sabbatical Rest, as enjoyned unto men for their Observation, there is still re­spect unto a Rest of God that preceded it, and was the cause and foundation of it. In its first men­tion, [Page 127] Gods Rest is given as the Reason of his san­ctifying and blessing a Day of Rest for us, whence also it hath its Name. Gen. 2. 2, 3. God blessed and sanctified the seventh day [...], because he sabbatized thereon himself. And so it is expressed, and the same Reason is given of it in the fourth Commandment. God wrought six dayes and rested the seventh; therefore must we rest, Exod. 20. 11. The same is observed in the New Creation as we shall see afterwards, and more fully in our Expo­sition of Heb. 4. Now that God may be said to Rest, it is necessary that some signal Work of his do go before. For Rest in the first notion of it, in­cludes a respect to an antecedent Work or La­bour. And so it is every where declared. God wrought his works and finished them, and then rested. He made all things in six dayes, and rested on the seventh. And he that is entred into Rest, ceaseth from his work. And both these, the work of God, and the Rest of God must in this matter be considered. For the work of God, it is that of the old and whole Creation, as is directly ex­pressed, Gen. 2. Exod. 20. which I desire may be born in mind.

And this work of God may be considered two wayes. First, Naturally or Physically, as it consisted in the meer production of the Effects of his Pow­er, Wisdom, and Goodness. So all things are the work of God:

Secondly, Morally; as God ordered and design­ed all his works to be a means of glorifying him­self, in and by the Obedience of his rational Crea­tures. This consideration, both the nature of it, with the Order and End of the whole Creation do [Page 128] make necessary. For God first made all the inani­mate, then animate and sensitive creatures in their Glory, Order and Beauty. In, and on all these, he implanted a teaching and instructive Power; for the Heavens declare the glory of God, and the Firmament sheweth his handy work, Psal. 19. 1, 2. and all creatures are frequently called on to give praise and glory to him. And this expresseth that in their Nature and Order, which revealeth and manifesteth him, and the glorious Excellencies of his nature, which man is to contemplate in their Effects in them, and give glory unto him. For after them all, was man made to consider and use them all, for the End for which they were made; and was a kind of Mediator between God and the rest of the creatures by and through whom he would receive all his glory from them. This is that which our Apostle discourseth about, Rom. 1. 19, 20. The design of God as he declares, was to manifest and shew himself in his works to man. Man learning from them the Invisible things of God, was to glorifie him as God; as he disputes. The ordering and disposal of things to this pur­pose, is principally to be considered in the works of God, as his Rest did ensue upon them.

Secondly, The Rest of God is to be considered as that which compleats the Foundation of the Sab­batical Rest enquired after. For it is built on Gods working and entring into his Rest. Now this is not a meer cessation from working. It is not abso­lutely so; for God worketh hitherto. And the Ex­pression of Gods Rest is of a Moral, and not a Na­tural signification. For it consists in the Satisfacti­on and Complacency that he took in his Works, as [Page 129] effects of his Goodness, Power and Wisdom, disposed in the Order, and unto the Ends mentioned. Hence as it is said, that upon the finishing of them, he looked on every thing that he had made, and behold it was very good, Gen. 1. 31. that is, he was satisfied in his works and their disposal, and pronounced concerning them, that they became his infinite Wisdom and Power; so it is added, that he not only rested on the seventh Day; but also that he was refreshed, Exod. 31. 17. that is, he took great complacency in what he had done, as that which was suited unto the End aimed at; namely the expression of his Greatness, Goodness and Wis­dom, unto his Rational Creatures, and his Glory through their Obedience thereon; as on the like Occasion he is said to rest in his Love, and to re­joyce with singing, Zeph. 3. 17.

Now in the Work and Rest of God thus stated, did the whole Rule of the Obedience of man ori­ginally consist; and therein was he to seek also his own Rest, as his Happiness and Blessedness. For God had not declared any other way for his Instruction in the End of his Creation, that is his Obedience unto him, and Blessedness in him, but in and by his own Works and Rest. This then is the first End of this Holy Rest. And it must al­wayes be born in mind, as that without which we can give no glory to God as rational creatures, made under a Moral Law in a dependance on Him. For this he indispensibly requireth of us, and this is the summ of what he requireth of us; namely that we glorifie him according to the Revelation that he makes of himself unto us, whether by his Works of Nature, or of Grace. To the solemnity [Page 130] hereof, the Day enquired after is necessary. To express these things is the General End of the Sabbatical Rest prescribed unto us, and our obser­vation. For so it is said, God wrought and rested, and then requires us so to do. And it hath sundry particular Ends or Reasons. First, That we might learn the satisfaction and complacency that God hath in his own works, Gen. 2. 2, 3. That is, to consider the impressions of his Excellencies upon them, and to glorifie him as God on that Account, Rom. 1. 19, 20, 21. For hence was man originally taught to Fear, Love, Trust, Obey, and Honour him absolutely; even from the manifestation that he had made of himself in his works, wherein he rested. And had not God thus rested in them, and been refreshed upon their compleating and finish­ing; they would not have been a sufficient means to instruct man in those Duties. And our Obser­vation of the Evangelical Sabbath, hath the same respect unto the works of Christ, and his Rest thereon, when he saw of the Travel of his soul and was satisfied, as shall afterwards be declared.

Secondly, Another End of the Original Sabbati­cal Rest was, that it might be a pledge unto man of his Rest in and with God. For in and by the Law of his Creation, man had an End, of Rest, proposed unto him, and that in God. This he was to be directed unto, and incouraged to look after. Herein God by his Works and Rest had instructed him. And by giving him the Sab­bath, as he gave him a Pledge thereof, so he re­quired of him, his Approbation of the Covenant Way of attaining it, whereof afterwards. Hence Psal. 92. whose Title is, [...], [Page 131] A Psalm, a Song for the Sabbath Day, which some of the Jews ascribe unto Adam, as it principally consists in contemplations of the Works of God, with holy Admirations of his Greatness and Power manifested in them, with praises unto him on their Account; so it expresseth the Destruction of ungod­ly sinners, and the salvation of the Righteous, whereof in that dayes Rest they had a pledge. And this belonged unto that state of man wherein he was created, namely, that he should have a pledge of Eternal Rest. Neither could his Duty and capacity be otherwise answered or esteemed reasonable. His Duty which was working in Mo­ral Obedience, had a natural Relation unto a Re­ward. And his Capacity was such, as could not be satisfied, nor himself attain absolute Rest, but in the Enjoyment of God. A pledge hereof there­fore belonged unto his condition.

Thirdly, Consideration was had of the Way and Means, whereby man might enter into the Rest of God proposed unto him. And this was by that Obedience and Worship of God, which the Cove­nant wherein he was created required of him. The solemn Expression of this Obedience, and Exercise of this Worship, was indispensibly required of him and his posterity, in all their Societies and Commu­nion with one another. This cannot be denyed, unless we shall say, that God making man to be a sociable creature, and capable of sundry Relati­ons, did not require of him to honour him in the Societies and Relations whereof he was capable, which would certainly overthrow the whole Law of his Creation, with respect unto the End for which he was made, and render all societies sinful, [Page 132] and rebellious against God. Hereunto the Sabbatical Rest was absolutely necessary. For without some such Rest fixed, or variable, those things could not be. This is a Time or season, for man to express and solemnly pay that homage which he owes to his Creator. And this is by the most esteemed the great, if not the only End of the Sabbath. But it is evident, that it falls under sundry precedent Considerations.

§. 10 These being the proper Ends and Reasons of the Original Sabbatical Rest, which contain the true Notion of it, we may nextly enquire after the Law whereby it was prescribed and commanded. To this purpose we must first consider the state where­in man was created, and then the Law of his Crea­tion. And for the state and condition wherein man was created it falls under a threefold consideration. For man may be considered either (1.) Absolutely as a Rational Creature; or (2.) As made under a Covenant of Rewards and Punishments; or (3.) With respect unto the especial nature of that Covenant.

First, He was made a Rational Creature, and thereby necessarily in a Moral Dependance on God. For being endowed with Intellectual Faculties, in an immortal soul, capable of eternal Blessedness or Misery, able to know God, and to regard him as the first Cause and last End of all, as the Author of his Being, and Object of his Blessedness, it was naturally and necessarily incumbent on him, without any far­ther considerations, to Love, Fear, and Obey him, to trust in him as a Preserver and Rewarder; and this the order of his nature, called the Image of God, enclined and inabled him unto. For it was not possible, that such a creature should be pro­duced, [Page 133] and not lye under an Obligation unto all those Duties, which the Nature of God, and his own, and the Relation of the one to the other, made necessary. Under this consideration alone, it was required by the Law of mans Creation, that some time should be separated unto the solemn Expression of his Obedience, and due Performance of the Worship that God required of him. For in vain was he indued with intellectual Faculties, and ap­pointed unto society, if he were not to honour God, by them, in all his Relations, and openly express the Homage which he owed him. And this could not be done, but in a Time appointed for that purpose; the neglect whereof must be a deviation from the Law of the Creation. And as this is generally acknowledged; so no man can fancy the contrary. Here then do we fix the ne­cessity of the separation of some time to the Ends of a Sabbatical Rest; even on the Nature of God and man, with the Relation of one to the other. For who can say, no part of our time is due to God, or so to be disposed.

Secondly, Man in his Creation with respect un­to the Ends of God therein, was constituted under a Covenant. That is the Law of his Obedience was attended with Promises and Threatnings, Rewards and Punishments, suited unto the Goodness and Holiness of God. For every Law with Rewards and Recompences annexed, hath the nature of a Covenant. And in this case, although the Pro­mise wherewith man was incouraged unto Obedi­dience, which was that of Eternal Life with God, did in strict Justice exceed the worth of the Obe­dience required, and so was a superadded Effect [Page 134] of Goodness and Grace, yet was it suited unto the Constitution of a Covenant meet for man to serve God in unto his Glory; and on the other side, the Punishment threatned unto Disobedience, in Death and an everlasting separation from God, was such as the Righteousness and Holiness of God, as his Supream Governour, and Lord of him and the Covenant, did require. Now this Covenant be­longed unto the Law of Creation. For although God might have dealt with man in a way of ab­solute Soveraignty, requiring Obedience of him without a Covenant of a Reward infinitely exceed­ing it; yet having done so in his Creation, it be­longs unto, and is inseparable from the Law there­of. And under this Consideration, the Time required in general for a Rest unto God, under the first general notion of the Nature and Being of man, is determined unto one Day in seven. For as we shall find, that in the various dispensations of the Covenant with man, and the change of its Nature, yet so long as God is pleased to establish any Covenant with man, he hath, and doth in­varilably require one Day in seven to be set apart unto the Assignation of Praise and Glory to him­self; so we shall see afterwards, that there are indications of his mind to this purpose in the Co­venant it self.

Thirdly, Man is to be considered with especial Respect unto that Covenant under which he was cre­ated, which was a Covenant of Works. For herein Rest with God was proposed unto him, as the End or Reward of his own works, or of his Personal Obedience unto God, by absolute strict Righteous­ness and Holiness. And the peculiar form of this [Page 135] Covenant, as relating unto the way of Gods en­tring into it, upon the finishing of his own works, designed the seventh day from the Beginning of the Creation, to be the Day precisely for the Observa­tion of an holy Rest. As men then are alwayes rational creatures, so some portion of Time is by them necessarily to be set apart to the solemn Wor­ship of God. As they are under a Covenant, so this time was originally limited unto one day in seven. And as the Covenant may be varied, so may this day also, which under the Covenant of Works, was precisely limited unto the seventh day; and these things must be further illustrated and proved.

§. 11 This was the State and Condition wherein man was originally created. Our next enquiry is after the Law of his Creation, commonly called the Law of Nature, with what belongeth thereunto, or what is required of us, by vertue thereof. Now by the Law of Nature most understand the Dictates of Right Reason, which all men, or men generally consent in, and agree about. For we exclude wholly from this consideration the Instinct of Brute Creatures, which hath some Appearance of a Rule unto them. So Hesiod of old determined this mat­ter, speaking of them.

They devour one another, because they have no Right or Law amongst them. Hence the Prophet com­plaining of force and violence amongst men, with a neglect of Right, Justice and Equity, sayes, men [Page 136] are as the Fishes of the Sea; as creeping things that have no Ruler over them, Habbuk. 1. 14. They de­vour one another without regard to Rule or Right. As he in Varro.

Most learned men therefore conclude, that there is no such thing as Jus, or Lex Naturae among ir­rational creatures; and consequently, nothing of Good or Evil in their Actions. But the consent of men in the Dictates of Reason, is esteemed the Law of Nature. So Cicero Tuse. 1. Omni in re consensio omuium Gentium Lex Naturae putanda est. The com­mon consent of all Nations in any thing, is to be thought the Law of Nature. And Aristotle also, Rhetoric. lib. 1. cap. 14. calls it, [...]; a com­mon Law, unwritten, pertaining unto all, whose Description he adds; [...]. That which is common, is according to Nature; For there is some­what which all men think, and this is common Right or injustice by Nature, although there should be nei­ther society nor compact between them. And this he confirms out of Empedocles; that it is that [...], not which is just to some, and unjust to others.

[Page 137] But it is Right amongst all, spread out with im­mense Light by the broad ruling Skie. The like he affirms in his Ethicks, lib. 5. cap. 10. defining it to be, that which [...]; that which hath alwayes, or every where the same Force or Power, and doth not seem or not seem so to be. This his Expositors affirm to be, [...]; amongst the most of men, who live according to the light of Nature, with the Principles of it uncorrupt­ed. This [...], is the same with [...] ac­cording to the Dictates of Reason. So [...] Right Reason is the same with many, as jus naturae, or naturale. Tully in his first de Legib. pursues this at large. Est unum jus, saith he, quo devincta est hominum societas; & quod Lex constituit una. Quae Lex est recta Ratio prohibendi & imperandi. There is one Common Right, which is the bond of humane society, and which depends on One Law. And this Law is the Right Reason of forbidding and com­manding. This then is generally received; name­ly that the Law of Nature consists in the Dictates of Reason, which men sober, and otherwise un­corrupted, do assent unto, and agree in. But there are sundry things which will not allow us to acquiesce in this description of it. For,

§. 12 First, The Law of Nature, is a constant and per­fect Law. It must be so, because it is the Foun­tain and Rule of all other Laws whatever. For they are but Deductions from it, and Applications of it. Now unto a compleat Law it is required, not only that it be instructive, but also that it have a binding force, or be coactive. That is, it [Page 138] doth not only teach, guide, and direct what is to be done, perswading by the Reason of the things themselves which it requires; but also it must have Authority to exact Obedience; so far as that those who are under the power of it, can give themselves no Dispensation from its Observance. But thus it is not with these Dictates of Reason. They go no farther than Direction and Perswasion. And these alwayes have, and alwayes will have a respect unto Occasions, Emergencies, and Circum­stances. When these fall under any Alterations, they will put Reason on New Considerations of what it ought to determine with respect unto them. And this the Nature of an Universal Law will not admit. Whatever then men determine by Reason, they may alter on new considerations, such as occasioned their Original Determination. I do not extend this unto all Instances of Natural Light, but to some only, which sufficeth to de­monstrate, that the unalterable Law of Nature doth not consist in these Dictates of Reason only. Sup­pose men do coalesce into any Civil Society, on the meer Dictates of Reason, that it is meet and best for them so to do; If this be the Supream Reason thereof, no obligation ariseth from thencé to preserve the Society so entred into, but what is liable unto a Dissolution from contrary consi­derations. If it be said, that Reason dictates and commands in the Name of God, whence an indis­soluble Obligation attends it; it will be answered, that this introduceth a new Respect, which is not formally included in the Nature of Reason it self. Let a man indeed use, and improve his own Rea­son without prejudice; let him collect what [Page 139] Resolutions, Determinations, Instructions, Laws, have proceeded from the Reason of other men; it will both exceedingly advance his Understanding, and inable him to judge of many things that are congruous to the Light and Law of Nature. But to suppose the Law of Nature to consist in a Systeme or Collection of such Instances and Observations, is altogether unwarrantable.

§. 13 The Event of things, in the disagreement of the Wisest men about the Dictates of Reason, utterly everts this Opinion. The Law of Nature what­ever it be, must in it self be one, uniform, unal­terable, the same in and unto all. For by these Properties it differs from all other Laws. But if it have no higher, nor more noble Original to be resolved into, but meer humane Reason, it will be found, if not in all things, yet in most, fluctu­ating and uncertain. For about what is agreeable to Reason in things Moral, and what is not, there have been Differences innumerable from time im­memorial, and that amongst them who searched most diligently after them; and boasted them­selves to be wise upon their self-pleasing Discove­ries. This gave the greatest occasion, unto the two hundred eighty eight Sects of Philosophers, as Austin reports them out of Varro, who was disertissimus Nepotum Romuli, lib. 19. de Civit. Dei. Yea, and some of the most learned and contem­plative Authors, did not only mistake in many In­stances of what Natural Light required, but also asserted things in direct Opposition unto what is judged so to be. The saying produced out of Em­pedocles by Aristotle before mentioned, is to prove [Page 140] that the killing of any living creature is openly against the universally prevailing Law of Nature. Others maintained such things to be natural, as the most did abominate. Incest in the nearest Instances, with So­domy, were asserted lawful by the Magi, and some of the most learned Greeks, as Zeno and Chrysippus. And it was the Judgement of Theodorus, that a Wise man ought, [...]. as Hesychius Illustrius reports in his life; he thought that neither Theft, nor Adultery, nor Sacri­ledge, had any thing evil or filthy in them in their own Nature, so that a Wise man ought to have respect unto them, according to Circumstances and Occasions. Plato's promiscuous use of Wives, was confirmed by Law at Sparta. And Archelaus at once determined, [...], as Diogenes in his life, who like­wise reports the same of Aristippus and Canreades. Naturally they thought, nothing just or unjust, good or evil, but by vertue of some arbitrary Law. And there are yet those in the world, partakers of hu­mane Nature, in common with us all, who know no other Rule of their Actions towards others, but Power; as the Cannibals, and those Indians, who suppose they may justly spoil all that are afraid of them. Yea some, who of late have pretended a severe inquisition into these things, seem to in­cline unto an Opinion, that Power and self Advan­tage, are the Rule of mens conversation among themselves in this world. So it was the Principle of Brennus in his time the Terror of Europe, that there was no other Law of Nature, but that the Weaker should obey the Stronger. And the Com­mander [Page 141] of the Gaules who besieged the Roman Ca­pitol, when he was on a composition to depart upon the giving to him such a weight of Gold, threw in his Sword into the Scale against it, give­ing no other Reason for what he did, but Vae Vi­ctis. Neither will another Rule which they had of assigning things to the Law of Nature hold firm, namely a general usage of mankind from Time im­morial. This Antigona pleads in Sophocles for her burying of Polynices.

This (Right) ar se not to day nor yesterday, but was in force ever of old, nor doth any man know from whence it arose. For all Nations from be­yond the Records of the Original of Things, had consented into Practices directly contrary to the Light of Nature; as is now acknowledged. And hence were all the Disputes of old, about the Na­ture, Bounds and Ends of Good and Evil, Duty and Vice, Honest and Filthy, Just and Unjust, that could never be determined. This Plato observing af­firms in his Phaedo, that if any one name either Silver or Iron presently all men agree, what it is that is intended; but if they speak of that which is just and good, presently we are at variance with others, and among our selves. So great uncertainty is there in humane Reason, under its best natural improve­ments, in its Judgement what doth or doth not belong to the Principles and Condition of our Nature; so far is it from being comprehensive of the whole Law thereof.

[Page 142] §. 14 When therefore we plead any thing to belong unto, or to proceed from the Law of Nature, it is no impeachment of our Assertion, to say, that it doth not appear so to the common Reason of man­kind, or that right Reason hath not found it out or discovered it, provided it contain nothing re­pugnant thereunto. For it will never be univer­sally agreed, what doth so appear to the common Reason of all, nor what is, hath been, or may be discovered thereby. And although it should be true, which some say, that Moral and Natural Du­ties depend on, and have their formal Reason from the Nature of God and Man, yet it doth not thence follow, that we do, or may, by the sole Light of Nature, know what doth so arise, with the due bounds and just consequences of it. But there is, as we shall see something yet farther required, in and unto the Law of Nature, which is the adequate Rule of all such Duties. I shall not therefore en­deavour to prove that the meer Dictates of Rea­son do evince a Sacred Hebdomadal Rest; as know­ing that the Law of Nature unto which we say it doth belong, doth not absolutely consist in them; nor did they ever since the Fall steadily and uni­versally, as acted in men possessed of Reason, either comprehend or express, all that belongs there­unto.

§. 15 By the Law of Nature then I intend, not a Law which our Nature gives unto all our Actions; but a Law given unto our Nature, as a Rule and Mea­sure unto our Moral Actions. It is Lex naturae Na­turantis, and not naturae naturatae. It respects the [Page 143] Efficient Cause of Nature, and not the Effects of it. And this respect alone can give it the Nature of a Law; that is an obliging Force and Power. For this must be alwayes from the Act of a Superior; seeing Par in Parem jus non habet; equals have no Right one over another. This Law therefore is that Rule which God hath given unto humane Nature, in all the individual partakers of it, for all its Moral Actions, in the state and condition wherein it was by him created and placed, with Respect unto his own Government of it, and Judgement concerning it; which Rule is made known in them and to them, by their inward constitution, and outward condition, wherein they were placed of God. And the very Heathens ac­knowledged, that the common Law of Mankind was Gods Prescription unto them. So Tully, 2. de Legib. Hanc video sapientissimorum fuisse sententiam, Legem ne (que) hominum ingeniis excogitatam; ne (que) scitum aliquod fuisse populorum, sed aeternum quid­dam quod universum mundum regeret, imperandi prohibendi (que) sapientia. Ita principem legem illam & ultimam, mentem dicebant omnia ratione cogentis, aut vetantis Dei. Take this Law therefore actively, and it is the will of God commanding; take it pas­sively, and it is the conscience of man complying with it; take it instrumentally, and it is the in­bred notions of our minds, with other Docu­ments from the works of God proposed unto us; The Supreme Original of it, as of all Authority, Law, and Obligation is the Will of God, constituting appointing, and ordering the nature of things. The means of its Revelation is the Effect of the Will, Wisdom, and Power of God, creating man and all [Page 144] other things wherein he is concerned, in their Order, Place, and Condition; And the Observa­tion of it, as far as individual Persons are therein concerned, is committed to the care of the Con­science of every man, which natarally is the minds acting it self towards Gods as the Author of this Law.

§. 16 These things being premised, we shall consider what Light is given unto this Sacred Duty from the Law of our Creation. The first End of any Law is to instruct, direct, and guide them in their du­ty, unto whom it is given. A Law which is not in its own Nature instructive and directive, is no way meet to be prescribed unto Rational Crea­tures. What hath an Influence upon any creature of any other kind, if it be internal is Instinct, and not properly a Law; if it be external, it is Force and Compulsion. The Law therefore of Creation comprized every thing, whereby God instructed man, in the creation of himself, and of the Uni­verse, unto his Works, or Obedience, and his Rest or Reward. And whatever tended unto that End, belonged unto that Law. It is then as hath been proved, unduly confined unto the ingrafted Notions of his mind, concerning God, and his Du­ty towards him, though they are a principal part thereof. Whatever was designed to give improve­ment unto those Notions, and his natural Light, to excite or direct them, I mean in the Works of Nature, not superadded positive Institutions, doth also belong thereunto. Wherefore the whole In­struction that God intended to give unto man, by the Works of Creation, with their Order and End, [Page 145] is as was said, included herein. What he might learn from them, or what God taught him by them, was no less his Duty, than what his own inbred Light directed him unto, Rom. 1. 18, 19, 20. Thus the framing of the world in six Dayes, in six Dayes of Work, was intended to be instructive un­to man, as well as the consideration of the things materially that were made. God could have im­mediately produced All out of Nothing, [...], in the shortest measure of Time con­ceivable. But he not only made all things for himself, or his glory, but disposed also the Order of their Production unto the same End. And herein consisted part of that Covenant Instruction which he gave unto man in that condition where­in he was made, that through him he might have glory ascribed unto him, on the Account of his Works themselves, as also of the Order and Man­ner of their Creation. For it is vain to imagine, that the world was made in six Dayes, and those closed with a Day of Rest, without an especial re­spect unto the Obedience of Rational Creatures, see­ing absolutely with respect unto God himself, nei­ther of them was necessary. And what he intend­ed to teach them thereby, it was their duty to en­quire and know. Hereby then man in general was taught Obedience and Working before he entred in­to Rest. For being created in the Image of God, he was to conform himself unto God. As God wrought before he rested, so was he to work before his Rest; his condition rendring that working in him Obedience, as it was in God, an Effect of So­veraignty. And by the Rest of God, or his Satis­faction and Complacency in what he had made and [Page 146] done, he was instructed to feek Rest with God, or to enter into that Rest of God, by his complyance with the Ends intended.

§. 17 And whereas the innate Light and Principles of his own mind informed him, that some time was to be set apart to the solemn Worship of God, as he was a rational creature made to give glory un­to him; so the Instruction he received by the Works and Rest of God, as made under a Covenant, taught him, that one day in seven was required un­to that purpose, as also to be a pledge of his rest­ing with God. It may be, it will be said, that man could not know, that the world was made in six dayes, and that the Rest of God ensued on the seventh, without some especial Revelation. I an­swer (1.) That I know not. He that knew the nature of all the creatures, and could give them names suited thereunto upon his first sight and view of them, might know more of the Order of their creation, than we can well imagine. For we know no more in our lapsed condition, what the Light of Nature directed man unto as walking be­fore God in a Covenant, than men meerly natural do know of the Guidance and Conduct of the Light and Law of Grace, in them who are taken into a New Covenant. (2.) However, what God instructed him in, even by Revelation, as to the due Consideration and improvement of the things that belonged unto the Law of his Creation, that is to be esteemed as a part thereof. Institutions of things by especial Revelation that had no Foundati­in the Law or Light of Nature, were meerly posi­tive; such were the Commands concerning the [Page 147] Trees, of Life, and of the knowledge of Good and Evil. But such as were directive of Natural Light, and of the Order of the Creation, were Moral, and belonged unto the general Law of O­bedience. Such was the especial Command given unto man to till and keep the Garden, Gen. 2. 15. or to dress and improve the place of his Habita­tion. For this in General the Law of his Creation required. Now this God did, both as to his Works and his Rest. Neither do I know any one as yet, that questioneth whither Adam and the Patriarchs that ensued before the giving of the Law knew that the world was created in six dayes. Though some seem to speak doubtfully hereof, and some by direct consequent deny it, yet I suppose that hitherto it passeth as granted. Nor have they who dispute that the Sabbath was neither in­stituted, known, nor observed before the people of Israel were in the Wilderness, once attempted to confirm their Opinion with this supposition, that the Patriarchs from the Foundation of the world, knew not that the world was made in six dayes; which yet alone would be effectual unto their pur­pose. Nor on the other side, can it be once rati­onally imagined, that if they had knowledge here­of, and therewithal of the Rest which ensued there­on, that they had no regard unto it in the Wor­ship of God.

§. 18 And thus was the Sabbath, or the Observation of one day in seven as a Sacred Rest, fixed on the same Moral grounds with Monogamy, or the mar­riage of one man to one only Woman at the same time; which from the very fact and Order [Page 148] of the Creation, our Saviour proves to have been an unchangeable part of the Law of it. For because God made them two single Persons Male and Female, fit for individual conjunction, he con­cludes, that this course of life they were ever­lastingly obliged not to alter, nor transgress. As therefore men may dispute that Polygamy is not against the Law of Nature, because it was allowed and practised by many, by most of those who of old observed and improved the Light and Rule thereof to the uttermost; when yet the very fa­ctum and Order of the Creation is sufficient to evince the contrary; so although men should di­spute, that the Observation of one Dayes Sacred Rest in seven, is not of the Light nor Law of Na­ture, all whose Rules and Dictates they say, are of an easie discovery, and prone to the Obser­vation of all men, which this is not; yet the Order of the Creation, and the Rest of God that en­sued thereon, is sufficient to evince the contrary. And in the renewing of the Law upon Mount Si­nai, God taught the people not only by the words that he spake, but also by the Works that he wrought. Yea, he instructed them in a Moral Duty, not only by what he did, but by what he did not. For he declares, that they ought to make no Images of, or unto him, because he made no Representation of himself unto them, they saw no manner of similitude on the day that the Lord spake unto them in Horeb out of the midst of the fire, Deut. 4. 15, 16.

§. 19 But now, to shut up this Discourse; whereas the Covenant which man Originally was taken into, [Page 149] was a Covenant of Works; wherein his obtaining Rest with God, depended absolutely on his doing all the Work he had to do in a way of Legal Obe­dience, he was during the Dispensation of that Co­venant, tyed up precisely to the Observation of the seventh Day, or that which followed the whole Work of Creation. And the seventh Day, as such, is a Pledge and Token of the Rest promised in the Covenant of Works and no other. And those who would advance that Day again into a neces­sary Observation, do consequentially introduce the whole Covenant of Works, and are become Debtors unto the whole Law. For the works of God which preceded the seventh Day precisely, were those whereby man was initiated into, and instru­cted in the Covenant of Works; and the Day it self was a token and pledge of the Righteousness thereof; or a Moral and Natural Sign of it, and of the Rest of God therein, and the Rest of man with God thereby. And it is no service to the Church of God, nor hath any tendency unto the Honor of Christ in the Gospel, to endeavour a Reduction of us unto the Covenant of Nature.

§. 20 Thus was Man instructed in the whole Notion of a Weekly Sacred Rest, by all the Wayes and Means which God was pleased to use in giving him an acquaintance with his Will, and that Obedi­ence unto his Glory which he expected from him. For this knowledge he had partly by the Law of his Creation as innate unto him or concreated with the Principles of his nature, being the necessary exurgency of his Rational Constitution; and part­ly by the Works and Rest of God, thereon pro­posed [Page 150] unto his consideration, both firmed by Gods Declaration of his Sanctification of the se­venth Day. Hence did he know, that it was his Duty to express and celebrate the Rest of God, or the complacency that he had in the Works of his Hands in reference unto their great and proper End, or his Glory, in the Honour, Praise and Obe­dience of them unto whose contemplation they were proposed, for those Ends. This followed immediately from the Time spent in the Creation, and the Rest that ensued thereon, which were so ordered for his Instruction, and not from any other Cause or Reason taken either from the Na­ture of God, or of the things themselves; which required neither six dayes to make the world in, nor any Rest to follow thereon. For that Rest was not a cessation from working absolutely, much less meerly so. Hence did he learn the Nature of the Covenant that he was taken into; namely, how he was first to work in Obedience, and then to en­ter into Gods Rest in Blessedness. For so had God appointed, and so did he understand his Will, from his own present State and Condition. Hence was he instructed to dedicate to God, and his own more immediate communion with him, one day in a Weekly Revolution, wherein the whole Law of his Creation was consummate, as a Pledge and Means of entring eternally into Gods Rest, which from hence he understood to be his End and Happiness. And for the sanctification of the se­venth Day of the Week precisely, he had it by Re­velation, or Gods sanctification of it, which had unto him the nature of a Positive Law, being a Determination of the day suited unto the Nature [Page 151] and Tenour of that Covenant wherein he walked with God.

§. 21 And by this superadded Command or Instituti­on, the mind of man was confirmed in the mean­ing and intention of his innate Principles, and other Instructions to the same purpose in general. All these things, I say, the last only excepted, was he directed unto, in and by the innate Principles of Light and Obedience, wherewith the Faculties of his soul were furnished, every way suited to guide him in the whole of the Duty required of him; and by the farther Instruction he had from the other Works of God, and his Rest upon the whole. And although it may be we cannot now discern, how in particular his Natural Light might conduct and guide him to the Observance of all these things, yet ought we not therefore to deny that so it did, seeing there is evidence in the things themselves, and we know not well what that Light was, which was in him. For although we may have some due Apprehensions of the substance of it, from its remaining Ruines and Materials in our lapsed con­dition, yet we have no acquaintance with that Light and glorious Lustre, that extent of its directive beams which it was accompanied withal, when it was in him as he came immediately from the hand of God, created in his Image. We have lost more by the Fall, than the best and wisest in the world can apprehend, whilst they are in it; much more than most will acknowledge, whose principal de­sign seems to be, to extenuate the sin and misery of man, which issueth necessarily in an undervalua­tion of the Love and Grace of Jesus Christ. But if a [Page 152] natural or carnal man cannot discern how the Spi­rit or Grace of the New Covenant, which succeeds into the room of our first innate Light, as unto the Ends of our living unto Gods glory in a new way, directs and guides those in whom it is, un­to the Observance of all the Duties of it; let us not wonder if we cannot easily and readily com­prehend the Brightness and Extent, and Conduct of that Light, which was suited unto an estate of things that never was in the world, since the Fall, but only in the Man Christ Jesus; whose Wis­dom and Knowledge in the Mind and Will of God, even thereby, without his superadded peculiar As­sistances, we may rather admire, than think to understand.

§. 22 Thus then were the Foundations of the Old World laid, and the Covenant of mans Obedience established, when all the Sons of God sang for joy; even in the first Rest of God, and in the expression of it by the sanctification of a Sacred Rest, to re­turn unto him a Revenue of Glory, in mans Ob­servance of it. And on these grounds, I do af­firm that the Weekly Observation of a Day to God for Sabbath Ends, is a Duty Natural and Mo­ral, which we are under a perpetual & indispensible Obligation unto; namely, from that Command of God, which being a part of the Law of our Creation is Moral indispensible & perpetual. And these things with the different Apprehensions of others about them, and Oppositions unto them, must now be far­ther explained, and considered. For that we now en­ter upon, namely, the consideration of the Judgement and Opinions of others about these things, with the Confirmation of our own.

[Page 153] §. 23 In the Enquiry after the Causes of the Sabbath, the first Question usually insisted on, is concerning the Nature of the Law, whereby its Observation is commanded. This some affirm to be Moral, some only Positive, as we have shewed before. And ma­ny Disputes there have been about the true Noti­on and Distinction of Laws Moral, and Positive. But whereas these Terms are invented to express the conceptions of mens minds, and that of Moral, at least, includes not any absolute determinate sense in the meaning of the Word, those at vari­ance about them, cannot impose their sense and understanding of them upon one another. For seeing this Denomination of Moral, applyed unto a Law, is taken from the subject matter of it, which is the Manners or Duties of them to whom the Law is given, if any one will assert that every command of God, which respects the manners of men, that is of all men absolutely as men, is Moral, I know not how any one can compel him to speak or think otherwise, for he hath his liberty to use the Word in that sense which he judgeth most proper. And if it can be proved, that there is a Law, and ever was, binding all men universally to the Observation of an Hebdomadal Sacred Rest, I shall not contend with any, how that Law ought to be called, whether Moral or Positive. This con­test therefore I shall not engage into, though I have used, and shall yet further use those terms in their common sense and acceptation. My way shall be plainly to enquire, what force there is in the Law of our Creation unto the Observation of a Weekly Sabbath, and what is superadded thereunto by [Page 154] the Vocal Declararion of the Will of God concern­ing it.

§. 24 And here in the first place it is generally agreed, so that the Opposition unto it is not considerable, nor any way deserving our notice, that in and by the Light of Nature, or the Law of our Creation, some Time ought to be separated unto the Obser­servance of the solemn Worship of God. For be that Worship what it will, meerly Natural, or any thing superadded by voluntary and arbitrary Insti­tutions, the Law for its Observance is natural, and requires that Time be set apart for its Celebration; seeing in time it is to be performed. When there was but one Man and Woman, this was their Duty; and so it continued to be the Duty of their whole Race and Posterity, in all the Societies, Associati­ons and Assemblies whereof they were capable. But the first Object of this Law or Command is the Worship of God it self; Time falls under it only consequentially and reductively. Wherefore the Law of Nature doth also distinctly respect Time it self. For we are bound thereby to serve God with all that is ours, and with the first fruits of our substance in every kind. Somewhat of whatever God hath given unto us, is to be set apart from our own use, and given up absolutely to him, as an Homage due unto him, and a necessary acknow­ledgement of him. To deny this, is to contra­dict one of the principal Dictates of the Law of Nature. For God hath given us nothing ulti­mately for our selves, seeing we and all that we have, are wholly his. And to have any thing, whereof no part as such is to be spent in his service, [Page 155] is to have it with his displeasure. Let any one endeavour to assert and prove this Position; No part of our Time is to be set apart to the Worship of God, and his Service, in an holy and peculiar manner, and he will quickly find himself setting up in a full contradiction to the Law of Nature, and the whole Light of the knowledge of God in his mind and conscience. Those who have attempted any such thing, have done it under this deceitful pretence, that all our Time is to be spent unto God, and every day is to be a Sabbath. For whereas notwith­standing this pretence, they spend most of their time directly and immediately to themselves, and their own Occasions, it is evident that they do but make use of it, to rob God of that which is his due, directly and immediately. For unto the holy separation of any thing unto God, it is re­quired as well that it be taken from our selves, as that it be given unto him. This therefore the Law of our Creation requires as unto the separa­tion of some part of our Time unto God. And if this doth not at first consideration discover it self in its Directive Power, it will quickly do so in its condemning Power upon a contradiction of it. Thus far then we have attained.

§. 25 Moreover, men are to worship God in Assem­blies and Societies, such as he appoints, or such as by his Providence they are cast into. This will not be denyed, seeing it stands upon as good, yea, better Evidence, than the Associations of mankind for Ends Political unto their own Good by Govern­ment and Order, which all men confess to be a Di­rection of the Law of Nature. For what con­cerns our living to God naturally, is as clear in [Page 156] that Light and Conduct, as what concerns our living among our selves. Now a part of this Worship it is, that we honour him with what, by his Gift, is made ours. Such is our Time in this world. Nor can the Worship it self be per­formed and celebrated in a due manner, without the Designation, and Separation of some Time unto that purpose; and thereby, secondly, this Separa­tion of Time becomes a branch of the Law of Na­ture, by an immediate, natural and unavoidable consequence. And what is so, is no less to be reckoned among the Rules of it, than the very first notions or impressions that it gives us con­cerning the nature of any thing, Good or Evil. For whatever Reason can educe from the Principles of Reason, is no less Reason, than those Principles themselves, from whence it is educed. And we aim no more from this discourse, but that the se­paration of some Time to the Worship of God, ac­cording to the Ends before insisted on, is Reaso­nable, so that the contrary in its first conception is unreasonable and foolish. And this I suppose is evident to all, I am sure by most it is granted. Could men hereupon acquiesce in the Authority and Wisdom of God, indigitating and measuring out that Portion of Time in all seasons, and Ages of the Church; there might be a Natural Rest from these contentions, about a Rest Sacred and Holy. However, I cannot but admire at the Liberty which some men take positively to affirm and contend, that the Command for the Observation of the Sabbath, when or however it were given, was wholly umbratile and Ceremonial. For there is that in it confessedly as its Foundation, and that which all its concernments are educed from, [Page 157] which is as direct an Impression on the mind of man from the Law of Creation, as any other In­stance that can be given thereof.

§. 26 Upon this Foundation therefore we may pro­ceed. And I say in the next place, that the stated Time directed unto for the Ends of a Sacred Rest unto God, by the Light and Law of Nature, that is Gods Command impressed on the mind of man in and by his own Creation, and that of the rest of the Works of God intended for his Direction in Obedience, is, that it be one day in seven. For the confirmation hereof, what we have discoursed concerning the Law of Creation, and the Covenant ratified with man therein, is to be remembred. On the supposition thereof, the Advancement or Constitution of any other Portion of Time in the stead, and to the Exclusion thereof, as a Deter­mination and Limitation of the Time required in general in the first Instance of that Law, is and would appear a contradiction unto it. God have­ing finished his Works in six Dayes, and rested on the seventh, giving man thereby and therein, the Rule, and Law of his Obedience and Rewards for him to assign any other measure or portion of Time for his Rest unto God in his Solemn Wor­ship, is to decline the Authority of God, for the sake of his own inventions; and to assign no portion at all unto that End, is openly to trans­gress a principal Dictate of the Law of Nature, as hath been proved. Neither this Direction nor Transgression I confess, will evidently manifest them­selves in the meer Light of Nature, as now de­praved and corrupted. No more will sundry In­stances [Page 158] of its Authority, unless its voice be di­ligently attended unto, and its Light cultivated and improved in the minds of men, by the Advan­tage of Consequential Revelations, given unto us for that purpose. For that by the Assistance of Scripture Light, and Rational Considerations thence arising, we may discover many things to be di­ctates of, and to be directed unto by the Law of Nature, which those who are left unto the meer Guidance and Conduct of it could not discover so to be, may be easily proved from the open Transgressi­on of it in sundry Instances which they lived and approved themselves in, who seemed most to have lived according unto it, and professed themselves to be wise in following the Light and Conduct of Reason in all things, as was before at large dis­coursed. The Polutheisme that prevailed amongst the best of the Heathens, their open profession of living unto themselves, and seeking after their Hap­piness in themselves, with many other Instances make this evident. And if Revelation or Scri­pture Light contributed no more to the Discovery of the Postulata of the Law of Nature, but by a removal of those Prejudices, which the manner and fashion of the world amongst men, and a corrupt conversation received by Tradition from one Genera­tion to another had fixed on, and possessed their minds withal, yet were the Advantages we have by it unto this end, unspeakable. Let then this help be supposed, and let a Judgement be made of the Injunctions of the Law of Nature, rather by its condemning Right and Power, than by its Di­rective Light, (for that in our lapsed estate is a bet­ter [...] of its Commands, than the other) [Page 159] and we shall find it manifesting it self in this mat­ter. For on this supposition, let those who will not acknowledge, that the Observation of one Day in seven, is to be separated unto God for the Ends declared, allowing the Assertion before laid down of the necessity of the separation of some stated Time to that purpose, fixe to themselves any other Time in a certain Revolution of Dayes, and they will undoubtedly find themselves pres­sed with so many Considerations from the Law of their Creation to the contrary, as will give them little Rest or satisfaction in their minds, in what they do.

§. 27 Farther to manifest this, we may enquire what is necessary unto any Duty of Obedience towards God, to evince it to be a Requisite of the Law of our Creation. And here our Diligence is required. For it must be said again expresly, what was be­fore intimated, that it is a childish mistake to ima­gine, that whatever is required by the Law of Na­ture, is easily discernible, and alwayes known to all. Some of its Directions it may be are so, especially such as are inculcated on the minds of men, by their Common Interest and Advantage. Such are neminem laedere, and jus suum cui (que) tri­buere. But it is far from being true, that all the Dictates of the Law of Nature, and Requi­sites of Right Reason, are evident and incapable of Controversie, as they would have been unto man had he continued in his Integrity. Many things there are between men themselves concerning which, after all helps and advantages, and a con­tinued Observation of the course of the world unto this day, it is still disputed, what is the sense [Page 160] of the Law of Nature about them, and wherein, or how far they belong unto it. The Law of Nations among themselves with respect unto one another, on which is founded the Peace and Order of mankind, is nothing but the Law of Nature, as it hath been expressed in Instances by the Customs and Usages of them, who are supposed to have most diligently attended unto its Directions. And how many Differences never to be determined by com­mon consent there are in and about these things, is known. For there are degrees of Evidence in the things that are of Natural Light. And many things that are so, are yet in Practice accompanied with the consideration of Positive Laws, as also of Civil Usages and Customs amongst men. And it is not easie to distinguish in many Observances; what is of the Law of Nature, and what of Law Positive, or of useful Custom. But of these things we have discoursed before in general. We are now to enquire what is requisite to warrant the Ascription of any thing unto this Law.

§. 28 And (1.) It is required that it be congruous unto the Law of Nature, and all the other known principles of it. Unto us it may be enjoyned by Law Positive, or otherwise made necessary for us to observe. But it must in it self or materially, hold a good correspondency with all the known Instances of the Law of our Creation, and this manifested with satisfying Evidence, before its Assignation thereunto. It is of Natural Right that we should obey God in all his Commands; but this doth not cause every command of God to belong to the Law of Nature. It is, as was said, [Page 161] moreover required thereunto, that it be in it self, and the subject matter of it, congruous unto the Principles of that Law; whereof there is nothing in things meerly arbitrary and positive, setting aside that general notion, that God is to be obeyed in all his Laws; which belongs not to this Que­stion. Now when this Congruity unto the Law of Nature or Right Reason in the matter of any Law or Command is discovered and made evident, it will greatly direct the mind in its Enquiry after its whole Nature, and manifest what is superadded unto it by Positive Command. And this will not be denyed unto the Sabbath, its Command and Observation. Let the Ends of it before laid down be considered, and let them be compared with any other Guidances or Directions which we have by Natural Light concerning our living to God, and there will not only an Harmony appear amongst them, but also that they contribute Help and Assistance to one another towards the same Ulti­mate End.

§. 29(2.) It is required that it have a general Prin­ciple in the Light of Nature, and Dictates of Right Reason, from whence it may be educed, or which it will necessarily follow upon, supposing that Principle rightly and duly improved. It is not enough that it be at Agreement, that it no way interfere with other Principles, it must also have one of its own, from whence it doth naturally arise. So doth the second Commandment of the De­calogue, belong to the Law of Nature. Its Prin­ciple lyeth in that Acknowledgement of the Be­ing of God, which is required in the first. For therein is God manifested to be of that Nature, [Page 162] to be such a Being, that it is, and must be an absurd, unreasonable, foolish, and impious thing in it self, implying a renunciation of the former Acknowledgements, to make any Images, or li­mited Representations of his Being, or to adore him any way otherwise than himself hath declared. So is it here also. The separation of a stated Time un­to the Solemn Worship of God, is so fixed on the mind of man by its own inbred Light, as that it cannot be omitted, without open sin against it, in those who have not utterly sinned away all the Efficacy of that Light it self. However, that this is required of us by the Law of our Creation, may be proved against all contradiction. Hence what­ever guiding, directing, determining Positive Law may ensue or be superadded about the Limitati­on of this time so to be separated, it being on­ly the Application of this Natural and Moral Prin­ciple, as to some circumstances of it, it hinders not, but that the Law if self concerning it, is of the Law of Nature, and Moral. For the Original Power unto Obligation of such a superadded Law, lyes in the Natural Principle before mentioned.

§. 30(3.) What all men are taught by the Works of Creation themselves, their Order, Harmony, and mutual Respect to each other, with reference un­to their Duty towards God, and among them­selves, is of the Law of Nature, although there be not an absolute distinct notion of it inbred in the mind discoverable. It is enough that the mind of man is so disposed, as to be ready and fit to receive the Discovery & Revelation of it. For the very Cre­ation it self, is a Law unto us, and speaks out that Duty that God requireth of us towards himself. For [Page 163] he hath not only so ordered all the works of it, that they should be meet to instruct us, or contain an Instructive Power towards Rational Creatures made in that state and condition, wherein man was created, which was before described, which hath in it the first notion of a Law; but it was the Will of God that we should learn our Duty thereby, which gives it its complement, as a Law obliging unto Obedience. And it is not only thus in general with respect unto the whole work of Creation in it self; but the ordering and disposal of the Parts of it, is alike directive and Instructive to the Nature of man, and hath the force of a Law Morally and everlastingly obligatory. Thus the pre­eminence of the Man above the Woman which is Moral, ensues upon the Order of the Creation, in that the Man was first made, and the Woman for the Man, as the Apostle argues, 1 Tim. 2. 12, 13. And all Nations ought to be obliged hereby, though many of them through their Apostasie from Natural Light, knew not that either Man or Woman was created, but it may be, supposed them to have grown out of the Earth like Mushromes; and yet an Effect of the secret Original impression hereof, influenced their minds and practices. So the Creation of one Man and one Woman gave the Na­tural Law of Marriage; whence Polygamy and For­nication became transgressions of the Law of Na­ture. It will be hard to prove, that about these and the like things, there is a clear and undoubt­ed Principle of Directive Light in the mind of man, separate from the consideration of the Order of Creation. But therein a Law, and that Moral, is given unto us, not to be referred unto any other [Page 164] Head of Laws, but that of Nature. And here as was before pleaded, the Creation of the world in six dayes, with the Rest of God on the seventh, and that declared, gives unto all men an everlasting Law of separating one day in seven unto a Sacred Rest. For he that was made in the Image of God, was made to imitate him, and conform him­self unto him; God in this Order of things, saying as it were unto him, what I have done, in your station do ye likewise. Especially was this made effectual, by his innate Apprehension that his Happiness consisted in entring into the Rest of God, the pledge where­of, it was his unquestionable Duty to em­brace.

§. 31(4.) In this state of things, a Direction by a Revelation in the way of a Precept for the due and just exercise, of the Principles, Rules, and Docu­ments before mentioned, is so far from impeach­ing the Morality of any Command or Duty, as that it compleats the Law of it, with the additi­on of a formal obligatory Power and Efficacy. The Light and Law of Creation, so far as it was in­nate, or concreated with the faculties of our souls, and compleating our state of Dependance on God, hath only the general nature of a Principle, incline­ing unto actions suitable unto it, and directing us therein. The Documents also that were originally given unto that Light from without, by the other Works and Order of the Creation, had only in their own Nature the force of an Instruction. The Will of God, and an Act of Soveraignty therein, formally constituted them a Law. But now man being made to live unto God, and under his Con­duct [Page 165] and Guidance in all things that he might come to the Enjoyment of him, no Prejudice ariseth un­to, nor Alteration is made in the Dictates of the Law of Creation, by the superadding any Positive Commands for the Performance of the Duties that it doth require, and regulating of them, as to the especial Manner and Ends of their Performance. And where such a Positive Law is interposed or su­peradded, it is the highest folly to imagine, that the whole Obligation unto the Duty, depends on that Command, as though the Authority of the Law of Nature were superseded thereby; or that the whole Command about it, were now grown Po­sitive and Arbitrary. For although the same Law cannot be Moral and Positive in the same respect; yet the same Duty may be required by a Law Mo­ral, and a Law Positive. It is thus with many Observances of the Gospel. We may for Example instance in Excommunication, according to the common received notion of it. There is a Posi­tive Command in the Gospel for the exercise of the sentence of it, in the Churches of Christ. But this hinders not, but that it is natural for all Societies of men, to exclude from their Societies those that refractorily refuse to observe the Laws and Or­ders of the Society, that it may be preserved unto its proper End. And according to the Rule of this Natural Equity, that it should be so, have all Ra­tional Societies amongst men, that knew nothing of the Gospel, proceeded for their own good and pre­servation. Neither doth the superadded Institu­tion in the Gospel derogate from the general Rea­son hereof, or change the nature of the Duty, but only direct its practice, and make Application of it, to the uses and ends of the Gospel itself.

§. 32 [Page 166] I do not plead, that every Law that God pre­scribes unto me is Moral, because my Obedience unto it is a Moral Duty. For the Morality of this Obedience, doth not arise from, nor depend upon the especial Command of it, which it may be is Po­sitive and Arbitrary, but from the respect that it hath unto our Dependance in all things which we have to do absolutely and universally on God. To obey God in all things, is unquestionably our Moral Duty. But when the substance of the Command it self, that is, the Duty required is Moral, the addi­tion of a Positive Command doth no way im­peach its Morality, nor suspend the Influence of that Law, whereon its Morality doth depend. It is therefore unduly pretended by some, that be­cause there is a Positive Command for the Observa­tion of the Sabbath, supposing there should be such a Command for the whole of it, which is nothing else but an Explanation and Enforcement of the Original Moral Precept of it, (as in every State of the Church something relating unto it, namely, the precise Determination of the Day it self in the Hebdomadal Revolution, depended on a Law Posi­tive) that therefore the Law of it, is not Moral. It is not so indeed, so far and in that respect wherein it is Positive; but it is so from it self, for the substance of it, and Antecedently unto that Positive Command. The whole Law therefore of the Sab­bath and its Observation may be said to be Moral Positive, which Expression hath been used by some Learned Divines in this case, and that not undu­ly. For a Law may be said to be so on a double Account. First, When the Positive Part of the Law is Declarative, and accumulative with re­spect [Page 167] unto a Precedent Law of Nature, as when some Additions are made to the Duties therein re­quired as to the manner of their Performance. Secondly, When the Foundation of a Duty only is laid in the Law of Nature, but its entire Practice is regulated by a Positive Law. From all the In­stances insisted on, it is manifest that the Law of the Sabbatical Observation is Moral, a branch of the Law of Nature, however it be enforced, directed, and the especial Day in seven be limited and de­termined by Positive Commands.

§. 33 These things by many are denyed. They will not grant, that there is any Rule or Direction in the Law of Creation for a Sacred Rest unto God, on one day in seven. For they say, that no such can be made to appear with that Evidence, which the common Anticipations of the minds of men, are ac­companied withal. But this Objection hath been suf­ficiently obviated, by a due stating of the Law of Nature, which is not to be confined unto inbred natural Anticipations only. And it is certain also, that some say the very same concerning the Being of God himself, of the Difference between Good and Evil; namely, that there are no manifest and stedfast Presumptions of them in the mind of man, which yet hinders not, but that the Acknowledge­ment of a Divine Being, as also the Difference that is between Good and Evil, is natural, and insepara­ble from the faculties of our souls. Hence Juli­an in Cyril. lib. 5. con. Jul. joyns the first and fourth Precept together: saith he, [...]. [Page 168] He sayes, (and swears) that all Nations judged that the Commandments (of the Decalogue) ought to be kept, excepting the first forbidding other Gods, and the other of remembring the Sabbath to keep it, the One may be rejected as well as the other.

Besides the Law of Nature as to an Obligatory Indication of our Duty, is not, no not in the Extent insisted on, as comprizing the Objective Documents that are in the Works and Order of the Creation, to be considered alone by it self in this matter, but in conjunction with the Covenant that it was the Rule of. For whatever was required of man by vertue of that Covenant, was part of the Moral Law of God, or belonged unto the Law of his Creation. From all which the Rest pleaded for to be Moral doth arise. And considering the Nature of this Duty, with the Divine Positive Direction whereby its first practice was regulated, and stood in need so to be, when God blessed the seventh Day and sanctified it; And it is marvellous, that the re­maining Light of Nature about it, should put forth it self by so many Intimations, as it doth; and in so many Instances to express the first impressions that it had from God in this matter. For I think we have manifested that they are many, and those pleadable against any probability of contradiction. In a word, we may in all Ages find the generality of mankind, feeling, and as it were groping in the Dark, after a stated Sacred Rest to be observed unto God. And however, the most of men destitute of Divine Revelation, missed the Season, the Ends, and the Object of this Rest, yet they were plainly influenced unto all their stated Sacred or Religious Solemnities, both Feasts and Abstinences, by the [Page 169] remainders of an innate Perswasion, that such a Rest was to be observed. Besides we know, that the present Indications of Nature as corrupt, are no just Rule and Measure of its Original Abilities, with respect unto living to God. And they do but wofully bewray their Ignorance and Impu­dence who begin to plead, that our Minds or Understandings, were no way impaired or worsted by the Fall; but that the Principles or Abilities in them in reference unto God and our selves, are the same as originally, and that unimpaired. Ei­ther such men design to overthrow the Gospel and Grace of our Lord Jesus Christ, or they know not what they say, nor whereof they do affirm. But hereof we shall treat elsewhere by Gods Assistance. At present we know, that the Light of Nature is so defective, or so impotent in giving Indications of it self, that many Nations left destitute of Divine Revelation, or wilfully rejecting it, have lived and approved themselves in open Transgressions of the Law of it, as hath been shewed. The Apo­stle gives sundry Instances of that kind, amongst them who most boasted themselves to attend to the Dictates of Right Reason, Rom. 1. All Idola­ters, Polygamists, Fornicators, and those who con­stantly lived on Spoil and Rapine, approving them­selves, or not condemning themselves in what they did, are Testimonies hereof. That alone then is not to be pretended to be of the Law of Nature, which all men acknowledge to be a part of it, nor is every thing to be rejected from having a place therein, which some have lived in a secure trans­gression of, and others say, that it gives no Indi­cations of it self; but that is to be understood to [Page 170] belong thereunto, which by the diligent considera­tion of all means and advantages of knowledge, may be found to be congruous to all the other knwon and allowed Principles and Maximes of it, and to have its Foundation in it, being what Origi­nally God by any means instructed our Nature in, as that which belonged unto our living unto him. And it may be a man may sooner learn, what is Natural Duty to God, in and from corrupted Na­ture, by the Opposition that it will make unto its Practice, as it is corrupted, than by the Light and Guidance it will give unto it, as Nature. It is al­so, as we have observed, more discernible in its judging and condemning what is done contrary un­to it, than in directing unto what it did original­ly require.

§. 34 Having given Evidence unto the Morality of the Sabbath from the Indications of it, and Directi­ons unto it in the Light and Law of Nature, which will be found to be such, as not to be by any mo­dest or sober man contemned; we proceed to add those other consequential confirmations of the same Truth, which God hath given us in the following Revelations of his Will about it. And First, this gives no small countenance unto an Apprehension of an unchangeable Morality in the Law of the Sabbath, that in all Estates of the Church, from the foundation of the world, under the several Covenants wherein it hath walked with God, and the various Dispensations of them, there is a fall Evidence, that in them all God hath still required of his people, the Observation of a Sacred Rest un­to himself, in an Hebdomadal Revolution of Time or [Page 171] Dayes. A full confirmation hereof, with its proofs and illustrations, the Reader will find at large in our Exposition of the fourth Chapter of the Epistle to the Hebrews, so soon as God shall give an Oppor­tunity to have it communicated unto him. At present, I shall touch only on the Heads of things.

§. 35 That any Religious Observance hath been re­quired through all Estates of the Church, having no foundation but only in Arbitrary Institution, can­not be proved by any one single Instance. The Institutions of the State of Innocency, in the mat­ters of the Garden, with the Trees of Life, and of the knowledge of Good and Evil ceased, as all men con­fess, with that Estate. And although God did not immediately upon the sin of man destroy. that Garden, no nor it may be untill the Flood, leaving it as a Testimony against the wickedness of that Apostate Generation, for whose sin the world was destroyed; yet was neither it, nor the Trees of it, of any use, or lawful to be used as to any signi­ficancy in the Worship of God. And the Reason is, because all Institutions, are Appendixes, and things annexed unto a Covenant; and when that Cove­nant ceaseth, or is broken, they are of no use or signification at all.

§. 36 There was a new state of the Church erected presently after the Fall, and this also attended with sundry new Institutions, especially with that concerning Sacrifices. In this Church state some Alterations were made, and sundry additional Insti­tutions given unto it, upon the Erection of the peculiar Church State of the Israelites in the Wilder­ness; [Page 172] which yet hindred not, but that it was in General the same Church State, and the same Di­spensation of the Covenant, that the people of God, before and after the giving of the Law, en­joyed and lived under. Hence it was, that sun­dry Institutions of Worship were equally in force both before and after the giving of the Law on Mount Sinai; as is evident in Sacrifices, and some other Instances may be given. But now when the State of the Church, and the Dispensation of the Covenant, came to be wholly altered, as they were by the Gospel, not any one of the old Institutions was continued, or to be continued, but they were all abolished and taken away. Nothing at all was traduced over from the Old Church States, neither from that in Innocency, nor from that which en­sued on the Fall in all its variations, with any Ob­ligatory Power, but what was founded in the Law of Nature, and had its force from thence. We may then confidently assert, that what God re­quireth equally in all Estates of the Church, that is Moral, and of an everlasting Obligation unto us, and all men. And this is the State of matters with the Sabbath, and the Law thereof.

§. 37 Of the Command of the Sabbath in the State of Innocency, we have before treated, and vindica­ted the Testimony given unto it, Gen. 2. 2, 3. It will, God assisting, be farther discoursed and con­firmed in our Exposition of the fourth Chapter of the Epistle to the Hebrews. The Observation of it by vertue of its Original Law and Command, be­fore the Promulgation of the Decalogue in Sinai, or the first Wilderness Observation of the Sabbath, re­corded [Page 173] on the occasion of giving Manna, hath also been before confirmed. Many Exceptions I acknowledge are laid in, against the Testimonies insisted on for the proof of these things; but those such, as I suppose, are not able to invalidate them in the minds of men void of Prejudice. And the Pretence of the Obscurity that is in the Com­mand, will be easily removed, by the consideration of another Instance of the same Antiquity. All men acknowledge, that a Promise of Christ, for the Object and Guide of the Faith of the ancient Pa­triarchs, was given in those Words of God, imme­diately spoken unto the Serpent, Gen. 3. 15. I will put Enmity between thee and the Woman, and be­tween thy seed and her seed, it shall bruize thy head, and thou shalt bruize its heel. The Words in themselves seem obscure unto any such End or Pur­pose. But yet there is such light given into them, and the mind of God in them, from the circumstances of Time, Place, Persons, Occasions, from the Nature of the things treated of, from the whole ensuing Oeconomy, or dealing of God with men revealed in the Scripture, as that no sober man doubts of the Promissory Nature of those Words, nor of the Intention of them in General, nor of the proper subject of the Promise, nor of the Grace intended in it. This Promise therefore was the immediate Object of the faith of the Patriarchs of old, the great motive and encouragement unto, and of their Obedience. But yet it will be hard, from the Records of Scripture, to prove, that any particular Patriarch did believe in, trust, or plead that Promise, which yet we know that they did all and every one; nor was there any need for [Page 174] our Instruction, that any such practice of theirs should be recorded; seeing it is a general Rule, that those Holy men of God did observe and do whatever he did command them; Wherefore from the record of a Command, we may conclude unto a suitable Practice, though it be not recorded; and from a recorded approved Practice on the other side, we may conclude unto the Command or In­stitution of the thing practised, though no where plainly recorded. Let unprejudiced men consider those words, Gen. 2. 2, 3. and they will find the Command and Institution of the Sabbath, as clear and conspicuous in them, as the Promise of Grace in Christ is in them before considered; especially as they are attended with the Interpretation given of them, in Gods following dealings with his Church. And therefore although particular In­stances of the Obedience of the old Patriarchs in this part of it, or the Observation of the Sabbath, could not be given and evinced, yet we ought no more on that account to deny, that they did ob­serve it, than we ought to deny their Faith in the promised Seed, because it is no where expresly re­corded in the Story of their lives.

§. 38 Under the Law, that is, after the giving of it in the Wilderness, it is granted, that the portion of Time insisted on, was precisely required to be dedi­cate unto God; although it may be for some Ages, it will be hard to meet with a recorded Instance of its Observation. But yet none dares take any countenance from thence, to question whether it were so observed or no.

All therefore is secure unto the great alteration [Page 175] that was made in Instituted Worship under the Gospel. And to proceed unto that season, there is no Practice in any part of Gods Publick Wor­ship, that appears earlier in the Records of the New Testament, as to what was peculiar thereunto, than the Observation of one Day in seven for the Celebration of it. Hereof more must be spoken afterwards. Some say indeed, that the Appoint­ment of one Day in seven, and that the first Day of the Week, for the Worship of God, was only a voluntary Agreement, or a matter consented unto by the Apostolical or first Churches, meerly [...] gratia, or to keep good Order and decorum amongst them, without respect unto any Moral Command of God to that purpose. This they say directly with respect to the first Day of the Week, or the Lords Day, and its Religious Observation. But those who appoint the first Day of every Week to be so observed, do without doubt appoint that that should be the Condition of one Day in seven. Now I could incline to this Apprehension, if be­sides sundry other invincible Reasons that lye against it, I did not find that God had alwayes before in all States of the Church from the foun­dation of the world, invariably required the Obser­vation of one Day in seven; and I know no Reason why what had been observed all along so far up­on his own Authority, he would have observed still, but no longer on his Command, but on the Invention and Consent of men. Had the Religi­ous Observance of one Day in seven been utterly laid aside and abolished, it would and ought to to have been concluded, that the Law of it was ex­pired in the Cross of Christ, as were those of Cir­cumcision, [Page 176] the Sacrifices, and the whole Temple-Worship. But to have this Observance continued by the whole Church, in and under the Approbati­on of God, whereof none ever doubted, by a Reassumption of it through the Authority of the Church, after God had taken off his own from it, is a most vain Imagination.

§. 39 I dispute not of what the Church may appoint for good Orders sake to be observed in Religious Assemblies. But this I dare say confidently, that no Church, nor Churches, not all the Churches in the World, have Power by common Consent to ordain any thing in the Worship of God, as a Part of it, which God had once ordained, commanded and required, but now under the Gospel ceaseth so to do, as Circumcision and Saorifices. But this is the State of the Religious Observance of one Day in seven. None can deny, but that formerly it was ordained and appointed of God. And it should seem according to this Opinion, that he took off the Authority of his own Command, that the same Observance might be continued upon the Authority of the Church. Credat Apella. Neither do the Footsteps of the Occasion of any such Ecclesiasti­cal Institution appear any where on Record in the Scripture, where all things of an absolute new and Arbitrary Institution, whether occasional or du­rable, are taken notice of. There is indeed men­tion made, and that frequently of the first day of the Week to be set apart for the Assembling of Be­lievers for the Worship of God, and a solid Reason is insinuated, why that especial day in particular ought so to be. But why one Day in seven should [Page 177] be constantly observed to the purpose mentioned, no Reason, no Account is given in the New Testa­ment, other than why men should not lie or stea'. Nor hath any man a Ground to imagine, that there was an Intercision of a Sabbatical Observance, by the interposition of any time, between the Observation of the seventh Day, and of the first of the Week, for the same Ends and Purposes; though not absolutely in the same manner. If there be any Indications, Proofs, Evidences, that the first Churches continued without the Observa­tion of one Day in seven, after they desisted from having a Religious Respect unto the seventh Day, before they had the same regard to the first of the Week unto this purpose, I wish they might be produced; for they would be of good weight in this matter; but as yet no such thing is made to appear. For if the Obligation of the Precept for Observing one Day in seven, as a Sacred Rest to God, may be suspended in any change of the outward State and Condition of the Church, it can­not be esteemed to be Moral. I speak not of the actual Observance of the thing commanded, which for many causes may occasionally and tempora­rily be superseded, but of the obliging force and power in the Command it self, which if it be Moral, is perpetual, and not capable of Interruption. Now Testimonies we have that sundry persons not suf­ficiently instructed in the Liberty of the Gospel; and the Law of its Obedience, observed both the Dayes, the seventh, and the first; yea, it may be that for a while some observed the one day, and some the other; but that any Christians of old thought themselves de facto set at liberty from the Religi­ous [Page 178] Observation of one day in seven, this neither is, nor can be proved. This Practice then was Uni­versal, and that approved of God, as we shall see afterwards, and farther in another Discourse, now more than once directed unto. Now what can any man conceive to be the ground of this unvaria­bleness in the commanded and approved Observa­tion of one day in seven in all states, conditions, and alterations in and of the Church, but that the Command for it, is part of the Moral un­changeable Law? Hereby therefore it is confirmed unto us so to be. And indeed, if every State of the Church be founded in an especial Work of God, and his Rest thereon, and complacency therein, as a Pledge or Testimony of giving his Church Rest in himself, as elsewhere shall be ful­ly confirmed; a Sabbatical Rest must be necessary unto the Church in every state and condition. And although absolutely another Day might have been fixed on under the New Testament, and not one in an Hebdomadal Revolution, because its peculiar works were not precisely finished in six Dayes; yet that season being before fixed and determined by the Law of Creation, no Innovation nor Altera­tion would be allowed therein.

§. 40 There is yet remaining that which is principal­ly to be pleaded in this cause, and which of it self is sufficient to bear the weight of the whole. Now this is the Place which the command for the Observation of a Sabbath unto God, holds in the De­calogue. Concerning this we have no more to en­quire, but whether it have obtained a station therein, in its own Right, or were on some other [Page 179] occasion advanced to that Priviledge. For if it be free of that Society in its own Right, or on the Ac­count of its Origine and Birth, the Morality of it can never be impeached; if it had only an Occasi­onal Interest therein, and held it by a lease of time, it may ere this be long since disseized of it. Now we do not yet dispute, whether the seventh Day precisely be ordained in the fourth Commandment; and do take up the whole nature of it, as the on­ly subject of it, and alone required in it. Only I take it for granted, that the Observation of one Day in seven is required in the Command, which is so, because the seventh Day, or a seventh Day in a septenary Revolution, is expresly commanded.

§. 41 It is indeed by many pretended, that the Com­mand firstly and directly respecteth the seventh Day precisely, and one Day in seven, no otherwise than as it necessarily follows thereon. For where the seventh Day is required, one in seven is so con­sequentially. And they who thus pretend have a double Design, the one absolutely contradictory to the other. For those do so, who from thence con­clude, that, the seventh Day precisely comprizing the whole Nature of the Sabbath, that day is in­dispensibly and everlastingly to be observed: And those do so, who with equal confidence draw their conclusion to the utter Abolition of the whole Sabbath, and the Law of it, in the taking away of the seventh Day it self. Such different Appre­hensions have men of the use and improvement that may be made of the same Principles and Concessions. For those of the later sort hope, that if they can prove the Observation of the seventh Day precisely, and not one of seven but only conse­quentially, [Page 180] to be the whole of what is intended in the fourth Commandment, that by vertue of the Apostles Rule, Col. 2. 16. (to which purpose he often elsewhere expresseth himself) they shall be able to prove, that it is utterly abolished. Those of the other sort suppose, that if they can make this to be the sense of the Commandment, they shall prevail to fix a perpetual Obligation on all men from thence unto the Observation of the seventh Day precisely, although the words of the Apostle seem to lye expresly against it.

§. 42 But the supposition it self that both parties proceed upon, is not only uncertain, but certainly false. For the very Order of Nature it self di­sposeth these things unto that series, and mutual Respect which can never be interrupted. The Command is about the separation of time unto the service of God. This he tacitely grants, nor will deny, if he be pressed, who contends for the seventh Day. Here therefore it is natural and ne­cessary, that Time be indefinitely considered and re­quired, antecedently unto the Designation and Li­mitation of the portion of Time that is required. This the Order of Nature requireth. For if it be Time indefinitely that is limited in the Command unto the seventh Day, Time indefinitely is the first Object of that Limitation. And the case is the same with Reference unto one Day in seven. This also hath and must have a natural priority un­to the seventh Day; for the seventh Day, is one Day of the seven. And these things are separable. Some Part of Time may be separated unto Religi­ous Worship, and yet not one day in seven; but any other portion in a certain Revolution of Dayes, [Page 181] Weeks, Months, or Years; if there be not a di­stinct Reason for it. And one Day in seven may be so separated, wherein the seventh Day pre­cisely may have no Interest. And these things the very Nature of them doth assert, distinguish, and determine. Whatever Morality therefore, or Obligation unto a perpetual Observance can be fancied by any to be in the Command as to the seventh Day, it is but consequential unto, de­pendant upon, and separable from, the command and duty for the Observance of One Day in seven. And this sussiceth as to our present purpose. For I do not yet treat with them who contend for the precise Observation of the seventh Day now under the Gospel. It is enough, that here we prove, that the fourth Commandment requireth the Sacred Observation of one Day in seven, and that so far as it doth so, it is Moral and unchangeable.

§. 43 All men, as we have often observed, do allow that there is something Moral in the fourth Com­mandment, namely, that either some part of it, or the general Nature of it is so. I do not there­fore well understand them, and Him of late who hath pleaded that the seventh Day only is required in that Command, and yet that this seventh Day was absolutely Ceremonial and Typical, being ac­cordingly abolished. The consistency of these As­sertions doth not yet appear unto me. For if the whole matter of the Command be Ceremonial, the Command it self must needs be so also. For a relief against this contradiction, it is said, that the Morality of this Command consists in this, that we should look after and take up our Spiritual Rest in [Page 182] God. But this will not allow, that it should be a distinct Commandment of it self, distinguished from all the Rest of the Decalogue, nor indeed scarcely from any one of them. For the Primitive End of all the Commandments was to direct us and bring us unto Rest with God; of the first Table immediately, and of the second in and by the Performance of the Duties of it, among our selves. And of the first Precept this is the sum; so that it is unduely assigned to be the peculiar Mo­rality of the fourth, instead of the solemn. Ex­pression of that Rest as our End and Happiness. Neither is there any way possible to manifest an especial Intention in, and of any Law, that is not found in this. The Words and Letter of it in their proper, and only sense, require a Day, or an especial season to be appointed for a Sacred Rest. And so doth the Nature of Religious Worship which undoubtedly is directed therein. The Rest of God proposed in the Command as the Reason of it, which was on the seventh day after six of work­ing, requireth the same Intention in the words. So doth also the exact limitation of Time men­tioned in it; all in complyance with the Order and Place that it holds in the Decalogue, wherein nothing in general is left unrequired in the Na­tural and Instituted Worship of God, but only the setting apart, with the Determination and Limi­tation of some time unto the solemn Observation of it. Few therefore have ever denyed but that the Morality of this Command, if it be Moral, doth extend it self unto the separation of some part of our Time to the solemn recognizing of God, and our subjection unto him; and this in [Page 183] the Letter of the Law is limited on the Reasons before insisted on, unto one day in seven, in their perpetual Revolution. The sole Enquiry there­fore remaining is, whether this Precept be Moral or no, and so continue to be possessed of a Power perpetually obligatory to all the sons of men. And this is that which we are now enquiring into.

§. 44 Here therefore we must have respect unto what hath been discoursed concerning the subject matter of the Precept it self. For if that be not only congruous to the Law of Nature, but that also which by the Creation of our selves and all other things we are taught and obliged unto the Obser­vation of, the Law whereby it is required must be Moral. For the Descriptive, or Distinctive Term (Moral) doth first belong unto the things them­selves required by any Law, and thence to the Law whereby they are commanded. If then we have proved, that the thing it self required in the fourth Commandment, or the Religious Observation of a Sacred Rest unto God for the Ends mentioned, in the Periodical Revolution of seven dayes is Natural and Moral, from the Relation that it hath unto the Law of Creation, then there can be no Question of the Morality of that Command. What hath been performed therein is left unto the Judgement of the Sober and Judicious Reader. For no man can be more remote from a pertinacious adherence to his own sentiments, or a Magisterial imposition of his Judgement and Apprehensions upon the minds, thoughts, or practice of other men, than I desire to be. For however we may please our selves in our light, knowledge, learning, and sincerity; yet [Page 184] when we have done all, they are not constituted of God to be the Rule or Measure of other mens Faith, Perswasions, Apprehensions and Conversati­ons. And others whom for some defects, at least, so supposed by us, we may be apt to despise, may be yet taught the Truth of God, in things wherein we may be out of the way. That then which we have to do in these cases, is first to en­deavour after a full Perswasion in our own minds, then to communicate the Principles of Reason and Scripture Testimony which we ground our Per­swasion upon unto others, labouring with meek­ness and gentleness to instruct them, whom we apprehend to be out of the way; so submitting the whole to the Judgement of all that fear the Lord, and shall take notice of such things. And these Rules have I, and shall I attend unto, as ab­horring nothing more, than a proud Magisterial imposing of our Apprehensions, and Inclinations, on the minds and practices of other men; which I judge far more intolerable in particular persons, than in Churches and Societies, in both contrary to that Royal Law of Love and Liberty, which all Be­lievers ought to walk by. And therefore as we said, what hath been spoken on this subject, or shall yet farther be added, I humbly submit to the Judgement of the sober and indifferent Rea­ders, only assuring them, that I teach as I have learned, speak because I believe, and declare no­thing, but whereof I am fully perswaded in my own mind.

§. 45 The Nature of the Decalogue, and the Distin­ction of its Precepts from all Commands Cere­monial [Page 185] or Political, comes now under considerati­on. The whole Decalogue I acknowledge, as given on Mount Sinai to the Israelites, had a Political Use, as being made the Principal Instrument or Rule of the Polity and Government of their Na­tion, as peculiarly under the Rule of God. It had a Place also in that Oeconomy or Dispensation of the Covenant, which that Church was then brought un­der, wherein by Gods dealing with them and In­structing of them, they were taught to look out after a farther and greater good in the Promise, than they were yet come to the Enjoyment of. Hence the Decalogue it self in that Dispensation of it, was a Schoolmaster unto Christ. But in it self, and materially considered, it was wholly and in all the Preceptive parts of it, absolutely Moral. Some indeed of the Precepts of it, as the first, fourth, and fifth have either Prefaces, Enlargements, or Additions, which belonged peculiarly to the then present and future State of that Church in the Land of Canaan; but these especial Applications of it unto them, change not the Nature of its Com­mands or Precepts which are all Moral, and as far as they are esteemed to belong to the Deca­logue are unquestionably acknowledged so to be. Let us therefore consider the Pleas for Morality in the fourth Command upon the account of its Inte­rest in the Decalogue, and the manifest Evidences of that Interest. As therefore the Giving, Wri­ting, Use, and Disposal of the Decalogue were pe­culiar and distinct from the whole Systeme of the Rest of the Laws and Statutes, which being with it given to the Church of Israel, were either Cere­monial or Judicial; so the Precept concerning the [Page 186] Sabbath, or the Sacred Observance of one Day in seven, hath an equal share with the other Nine, in all the Priviledges of the whole. As,

1. It was spoken immediately by the Voice of God, in the hearing of all the people, Exod. 19. Whereas all the other Laws, whether Ceremonial or Judi­cial, were given peculiarly to Moses, and by him declared unto the rest of the people. What weight is laid hereon, see Exod. 19. v. 10, 11, 17, 18. Deut. 4. 34. Chap. 33. 2. In the first whereof the work it self is declared; in the latter a distin­guishing Greatness and Glory, above all other Legislations, is ascribed unto it. And it is worth the Enquiry what might be the cause of this Difference. No other appears to me, but that God thereby declared, that the Law of the Decalogne belonged immediately and personally unto them all and every one, upon the Original Right of the Law of Nature, which it did represent and ex­press; whereas all the other Laws and Statutes given unto them by the Mediation of Moses, be­longed unto that peculiar Church State and Oeco­nomy of the Covenant which they were then initi­ated into; and which was to abide unto the Time of the Reformation of all things by Jesus Christ. And here it may be remembred, and so in all the ensuing Instances, that we have proved, the mat­ter of this Command to be first, the separation of some time indefinitely to the Worship of God, and then the limitation of that time unto one day in seven. For this it requires, or nothing at all which should be peculiar unto a distinct Precept is required in it, as we have before manifested. [Page 187] And this one consideration alone, is sufficient to evince its Morality.

2. This Command, as all the Rest of the Deca­logue, was written twice by the finger of God in Tables of Stone. And hereof there was a double Reason. First, That it was a stable Revocation, and Objective Representation of that Law, which being implanted on the heart of man, and com­municated unto him in his Creation, was vari­ously defaced; partly by the corruption and loss of that Light through the entrance of sin, which should have guided us in the Right Apprehension and Understanding of its Dictates, and the Obedi­ence that it required; partly through a long course of a corrupt conversation which the world had in the pursuit of the first Apostasie, and ac­cording to the Principles of it plunged it self into. God now again fixed that Law Objectively, in a way of durable Preservation, which in its primitive seat and subject was so impaired and defaced. And hereof the Additions mentioned, with peculiar Respect unto the Application of the whole, or any part of it, unto that people, were no impeachment, as is acknowledged in the Pre­face given unto them all, containing a Mo­tive unto their dutiful Observance of the whole. And hence this Law must necessarily be esteemed a part of the Antecedent Law of Nature; neither can any other Reason be given, why God wrote it himself, with those, and only those that are so, in Tables of Stone. Secondly, This was done as an Embleme, that the whole Decalogue was a Represen­tation of that Law, which by his Spirit he would write in the fleshly Tables of the Hearts of his Elect.

[Page 188] And this is well observed by the Church of En­gland, which after the Reading of the whole De­calogue, the fourth Command amongst the rest, directs the people to pray, That God would write all these Laws in their Hearts. Now this concern­eth only the Moral Law. For although Obedi­ence unto all Gods Ceremonial and Typical Insti­tutions whilst they were in force, was Moral, and a part of the Law written in the Heart, or re­quired in general in the Precepts of the first Ta­ble of the Decalogue, yet those Lawes themselves had no place in the Promise of the Covenant, that they should be written in our Hearts; for if it should be so, especial Grace would be yet admi­nistred for the Observation of those Laws now they are abolished, which would not only be vain and useless; but contradictory to the whole De­sign of the Grace bestowed upon us, which is to be improved in a due and genuine Exercise of it. Nei­ther doth God bestow any Grace upon men, but withal he requires the Exercise of it at their hands. If then this Law was written in Tables of Stone together with the other Nine, that we might pray and endeavour to have it written in our Hearts, according to the Promise of the Covenant, it is and must be of the nature of the rest; that is, Moral and everlastingly obligatory.

3. As all the rest of the Moral Precepts, it was reserved in the Ark; whereas the Law of Ceremo­nial Ordinances was placed in a Book written by Moses on the side of the Ark, separable from it, or whence it might be removed. The Ark on ma­ny accounts was called the Ark of the Covenant; whereof, God assisting, I shall treat elsewhere. One [Page 189] of them was, that it contained in it nothing, but that Moral Law which was the Rule of the Cove­nant. And this was placed therein, to manifest that it was to have its accomplishment in him, who was the End of the Law, Rom. 10. 3, 4. For the Ark with the Propitiatory was a Type of Jesus Christ, Rom. 3. 25. And the Reason of the diffe­rent disposal of the Moral Law in the Ark, and of the Ceremonial in a Book on the side of it, was to manifest, as the inseparableness of the Law from the Covenant, so the establishing, accom­plishment, and answering of the one Law in Christ, with the Removal and abolishing of the other by him. For the Law kept in the Ark, the Type of him, he was to fulfil it in Obedi­dience, to answer its Curse, and to restore it unto its proper use in the New Covenant; not that which it had originally when it was it self the whole of the Covenant, but that which the nature of it requires in the Moral Obedience of Rational Crea­tures, whereof it is a compleat and adequate Rule, when the other Law was utterly removed and taken away. And if that had been the End whereunto the Law of the Sabbath had been designed, had it been absolutely capable of Abolition in this world, it had not been safeguarded in the Ark, with the other Nine, which are inseparable from mans Covenant Obedience unto God, but had been left with other Ceremonial Ordinances at the side of the Ark, in a Readiness to be removed, when the appointed time should come.

4. God himself separates this Command from them which were Ceremonial in their Principal In­tention, and whole subject matter, when he calls [Page 190] the whole Systeme of Precepts in the Two Tables by the name of the Ten Words or Commandments, Deut. 10. 4. [...]; Those ten Words which the Lord spake unto you in the Mount out of the midst of the fire, in the Day of the Assem­bly. No considering Person can read these words, but he will find a most signal Emphasis in the seve­ral parts of them. The Day of the Assembly; [...]; is that which the Jews so celebrate, under the Name of the Station in Sinai; the Day that was the foundation of their Church State, when they solemnly covenanted with God about the Observation of the Law. Deut. 5. 24, 25, 26, 27. And the Lord himself spake these words, that is, in an immediate and especial manner, which is still observed where any mention is made of them, as Exod. 20. Deut. 5. & 10. and saith Moses, he spake them unto you; that is immediately unto all the Assembly; Deut. 5. 22. where it is added, that he spake them out of the midst of the Fire, of the Cloud, and of the thick Darkness, with a great Voice, (that every individual Person might hear it) and he added no more. He spake not one Word more, gave not one Precept more immediately unto the whole people, but the whole solemnity of Fire, Thunder, Lightning, Earthquake, and sound of Trum­pet immediately ceased and disappeared; whereon God entred his Treaty with Moses, wherein he re­vealed unto him, and instructed him in the Ceremo­nial and Judicial Law, for the use of the people who had now taken upon themselves, the Re­ligious Observance of what he should so reveal and appoint. Now as the whole Decalogue was [Page 191] hereby signalized, and sufficiently distinguished from the other Laws and Institutions which were of another Nature; so in particular, this Precept concerning the Sabbath, is distinguished from all those which were of the Mosaical Paedagogie, in whose Declaration Moses was the Mediator between God and the people. And this was only upon the Account of its Participation, in the same Na­ture with the rest of the Commands, however it may and do contain something in it, that was peculiar to that people, as shall be shewed after­wards.

5. Whereas there is a frequent Opposition made in the Old Testament, between Moral Obedience, and the outward observance of Ordinances of a meer arbitrary Institution, there is no mention made of the Weekly Sabbath in that case, though all Ceremonial Institutions are in one place or other enumerated. It is true, Isa. 1. 13. the Sabbath is joyned with the New Moons, and its Observati­on rejected in comparison of Holiness and Righ­teousness. But as this is expounded in the next Verse, to be intended principally of the appoint­ed annual Feasts or Sabbaths; so we do grant, that the Sabbath, as relating unto Temple Wor­ship there intended and described, had that ac­companying it, which was peculiar to the Jews and Ceremonial, as we shall shew hereafter; But absolutely the Observation of the Sabbath is not opposed unto, nor rejected in comparison of other, or any Moral Duties.

6. The Observation of the Sabbath is pressed on the Church, on the same Grounds, and with the same Promises, as the greatest and most indispen­sible [Page 192] Moral Duties; and together with them op­posed unto those Fasts which belonged unto Ce­remonial Institutions. To this purpose is the Nature and Use of it at large discoursed, Isa. 58. v. 6, 7, 8, 9, 10, 11, 12, 13, 14.

§. 46 Now it is assuredly worth our Enquiry, what are the just Reasons of the Preference of the Sab­bath above all Positive Institutions, both by the place given unto it in the Decalogue, as also on the account of the other especial Instances insisted on. Suppose the Command of it to be Ceremonial, and one of these two Reasons, or both of them must be alledged as the cause hereof. For this Exalta­tion of it must arise, either from the Excelency of it in it self and service, or the Excellency of its signification, or from both of them jointly. But these things cannot be pleaded or made use of unto the purpose intended. For the service of it, as it was observed among the Jews, it is now earnestly pleaded, that it consisted in meer Bodily Rest, which is scarcely to be reckoned as any part of Divine Service at all. What is farther in it, is said to be only a meer Circumstance of Time, not in any thing better than that of Place, which had an Arbitrary Determination also for a season. It can­not therefore be thus exalted and preferred above all other Ordinances of Worship upon the account of its service, seeing it is apprehended to be only a meer Adjunct of other services, which were therefore more worthy than it, as every thing which is for it self, is more worthy than that which is only for another. And take it absolutely, Place is a more Noble Circumstance than Time in this [Page 193] Case,. considering that Place being determined by an Arbitrary Institution in the building of the Temple became the most glorious and significant part of Di­vine Worship; yet had it no place in the Decalogue, but only in the Samaritan Corruption added unto it. It must therefore be upon the account of its significa­tion that it was thus peculiarly exalted and honou­red. For the Dignity, Worth and Use of all Ce­remonial Institutions depended on their significan­cy, or their fitness and aptness to represent the things whereof they were Types, with the especi­al worth of what they did peculiarly Typifie. And herein the Sabbath even with the Applications it had unto the Judaical Church State, came short of many other Divine Services, especially the Solemn Sacrifices wherein the Lord Christ with all the Benefits of his Death, was as it were evidently set forth crucified before their eyes. Neither there­fore of these Reasons, nor both of them in conjun­ction can be pleaded as the cause of the manifold preference of the Sabbath above all Ceremonial In­stitutions. It remaineth therefore that it is solely upon the Account of its Morality, and the invari­able Obligation thence arising unto its Observation, that it is so joyned with the Precepts of the same Nature; and such we have now, as I suppose, suf­ficiently confirmed it to be.

§. 47 I cannot but judge yet farther, that in the Cau­tion given by our Saviour unto his Disciples, about praying that their flight should not be on the Sabbath Day, Matth. 24. 20. He doth declare the continu­ed Obligation of the Law of the Sabbath, as a Moral Precept upon all. It is answered by some, [Page 194] that it is the Judaical Sabbath alone that is intend­ed, which he knew that some of his own Disci­ples would be kept for a season in bondage unto. For the Ease therefore of their Consciences in that matter, he gives them this Direction. But many things on the other side are certain and indubi­table, which render this conjecture altogether im­probable. For (1.) All real Obligation unto Judaical Institutions was then absolutely taken away; and it is not to be supposed, that our Lord Jesus Christ would before hand lay in provi­sion for the edification of any of his Disciples in Error. (2.) Before that time came, they were sufficiently instructed doctrinally in the dissolution of all Obligation in Ceremonial Institutions; This was done principally by St. Paul in all his Epistles; especially in that unto the Hebrews themselves at Jerusalem. (3.) Those who may be supposed to have continued a conscientious respect unto the Judaical Sabbath, could be no otherwise per­swaded of it, than were the Jews themselves in those Dayes. But they all accounted themselves absolved in conscience from the Law of the Sab­bath upon eminent danger in time of War, so that they might lawfully either fight or fly, as their safety did require. This is evident from the De­cree made by them under the Hasmonaeans. And such imminent danger is now supposed by our Saviour; for he instructs them to forego all consideration of their Enjoyments, and to shift meerly for their lives. There was not therefore any danger in point of conscience with respect un­to the Judaical Sabbath to be then feared or pre­vented. But in general, those in whose hearts are [Page 195] the wayes of God, do know what an addition it is to the greatest of their earthly troubles, if they befall them in such seasons, as to deprive them of the Opportunity of the Sacred Ordinances of Gods Worship, and indispensibly engage them in Wayes and Works quite of another Nature, than, when they stand in most need of them. There is there­fore another Answer invented; namely, that our Lord Jesus in these words respected not the Con­sciences of his Disciples, but their trouble; and there­fore joyns the Sabbath Day and the Winter toge­ther, in directing them to pray for an Ease and Accommodation of that Flight which was inevi­table. For as the Winter is unseasonable for such an occasion, so the Law concerning the Sabbath was such, as that if any one travelled on that Day above a commonly allowed Sabbath dayes journey, he was to be put to death. But neither is there any more appearance of Truth in this pretence. For (1.) The Power of Capital Punishments was before this time utterly taken away from the Jews, and all their remaining Courts interdicted from proceeding in any Cause wherein the lives of men were concerned. (2.) The times intended were such, as wherein there was no Course of Law, Ju­stice or Equity amongst them, but all things were filled with Rapine, Confusion and Hostility, so that it is a vain imagination, that any Cognizance was taken about such Cases as journying on the Sabbath. (3.) The Dangers they were in, had made it free to them, as to Legal Punishments upon their own Principles, as was declared; so that these cannot be the Reasons of the Caution here given. It is at least therefore most probable, that [Page 196] our Saviour speaks to his Disciples upon a suppo­sition of the perpetual Obligation of the Law of the Sabbath; that they should pray to be delivered from the necessity of a flight on the Day whereon the Duties of it were to be observed, lest it fal­ling out otherwise, should prove a great aggrava­tion of their distress.

§. 48 From these particular Instances we may return to the consideration of the Law of the Decalogue in general, and the perpetual Power of exacting Obedience wherewith it is accompanied. That in the Old Testament it is frequently declared to be universally obligatory, and hath the same Effi­cacy ascribed unto it without putting in any ex­ceptions to any of its Commands or limitations of its number, I suppose will be granted. The Authori­ty of it is no less fully asserted in the New Testa­ment, and that also absolutely without distinction, or the least intimation of excepting the fourth Command from what is affirmed concerning the whole. It is of the Law of the Decalogue that our Saviour treats, Matth. 5. 17, 18, 19. This he affirms that he came not to dissolve, as he did the Ceremo­nial Law, but to fulfill it; and then affirms that not one Jot or Tittle of it shall pass away. And making thereon a Distribution of the whole into its several Commands, he declares his disapproba­tion of them who shall break, or teach men to break any one of them. And men make bold with him, when they so confidently assert, that they may break one of them, and teach others so to do, without offence. That this reacheth not to the confirmation of the seventh Day precisely we shall [Page 197] afterwards abundantly demonstrate. In like man­ner St. James treats concerning the whole Law and all the Commands of it; Chap. 2. 10, 11. And the Argument he insists on for the Observance of the whole; namely, the giving of it by the same Au­thority, is confined to the Decalogue, and the way of Gods giving the Law thereof, or else it may be extended to all Mosaical Institutions, expresly con­trary to his Intention.

§. 49 It is known that many things are usually obje­cted against the Truth we have been pleading for; namely, the Morality of a Sacred Rest to God, on one Day in seven, from its Relation to the Law of Creation, and the Command for it in the De­calogue. And it is known also, that what is so objected, hath been by others solidly answered and removed. But because those Objections, or Arguments, have been lately renewed and pressed, by a Person of Good Learning and Reputation, and a new Reinforcement indeavoured to be given un­to them, I shall give them a new Examination, and remove them out of our way.

§. 50 It is then objected in the first place; Disquisit. de Moralitate Sabbati; p 7. That the Command for the Observation of the Sabbath, is a Command of Time, or concerning Time only; namely, that some Certain and Determinate Time be assigned to the Worship of God; and this may be granted to be Moral. But Time is no part of Moral Worship, but only a Circumstance of it, even as Place is also. There­fore the Command that requires them in particular cannot be Moral. For these and the like Circum­stances [Page 198] must necessarily be of a Positive Determi­nation.

§. 50 An. (1.) The whole force of this Argument consists in this, that Time is but an Help, Instru­ment, or Circumstance of Worship, and therefore is not Moral Worship it self, nor a part of Moral Worship, nor can so be. But this Argument is not valid. For whatever God requires by his Com­mand to be religiously observed, with immediate respect unto himself, is a Part of his Worship. And this Worship as to the kind of it, follows the Nature of the Law whereby it is commanded. If that Law be meerly Positive, so is the Worship commanded; however it be a Duty required by the Law of Nature that we duly observe it, when it is commanded; for by the Law of Nature God is to be obeyed in all his Commands, of what sort soever they are. If that Law be Moral, so is the Duty required by it, and so is our Obedience un­to it. The only way then to prove, that the Ob­servation of Time is no part of Moral Worship, is this; namely, to manifest that the Law whereby it is required is Positive, and not Moral; for that it is required by Divine Command, of the one sort or the other, is now supposed. And on the other side, from the Consideration of the thing it self naturally, as that it is an Adjunct or Circumstance of other things, no consequence ariseth to the determination of the Nature of the Law whereby it is required.

(2.) Time abstractedly, or one Day in seven absolutely, is not the adequate Object of the Pre­cept, or the fourth Commandment. But it is an [Page 199] Holy Rest to be observed unto God in his Worship on such a Day. And this, not an Holy Rest un­to God in general, as the Tendency and End of all our Obedience and living unto him, but as an especial Remembrance and Representation of the Rest of God himself, with his Complacency and Sa­tisfaction in his Works, as establishing a Covenant between himself and us. This is the Principal subject of the Command; or a stated Day of an Holy Rest unto God in such a Revolution of Dayes or Time. This we have proved to be Moral from the Foundation and Reason of it, laid and given in the Law of Nature, revived and represented in the fourth Command of the Decalogue. Now though Place be an inseparable circumstance of all Actions, and so capable of being made a circum­stance of Divine Worship by Divine Positive Com­mand, as it was of old in the Instance of the Temple; yet no especial or particular Place, had the least Guidance or Direction unto it in the Law of Nature, by any Works or Acts of God, whose Instructive Vertue belonged thereunto; and there­fore all Places were alike free by Nature; and every Place wherein the Worship of God was ce­lebrated, was a natural Circumstance of the Actions performed, and not a Religious Circumstance of Worship, until a particular Place was assigned and determined by Positive Command for that purpose. It is otherwise with Time, as hath been shewed at large. And therefore although any place, not­withstanding any thing in the Law of Nature, might have been separated by Positive Institution unto the Solemn Worship of God, it doth not thence follow, as is pretended, that any Time, [Page 200] a Day in a Monthly or annual Revolution, might have been separated unto the like purpose, seeing God had given us Indication of another Limitati­on of it in the Law of Creation.

§. 51 It is farther objected; (Disquisit. p. 8.) That in the fourth Commandment not one Day in seven, but the seventh Day precisely is enjoyned. The Day was before made known unto the Israelites in the Station at Mara, or afterwards at Alesh; namely, the se­venth Day from the foundation of the world. This in the Command they are required to observe. Hence the words of it are that they should Remember [...] that same Sabbath Day, or that Day of the Sabbath which was newly revealed un­to them. This Command therefore cannot be Moral as to the Limitation of Time specified therein, seeing it only confirms the Observation of the seventh Day Sabbath which was before given unto the Hebrews in a Temporary Institution. And this is insisted on as the principal strength against the Morality of the Command. I shall first give you in my Answer in general, and then consider the especial improve­ments that are made of it.

1. Instances may be given, and have been given by all Writers concerning the Hebrew Tongue, wherein the prefixed Letters sometimes answering the Greek Praepositive Articles, are redundant; and if at all emphatical, yet they do not at all limit, specifie or determine. See Psal. 1. 4. Eccl. 2. 14. Lev. 18. 5. The Observation therefore of prefixing [...] to [...], which may possibly denote an Excellency in the thing it self, but tends nothing to the De­termination [Page 201] of a certain Day, but as it is after­wards declared to be one of seven, is too weak to bear the weight of the Inference intended. Nor will this be denyed by any whoever aright considered the various use, and frequent redun­dancy of that Praefixe.

2. The Sabbath or Rest of a seventh Day was known and observed from the foundation of the World, as hath been proved. And therefore if from the Praefixe, we are to conclude a Limitation, or Determination to be intended in the Words, Re­member the Sabbath Day, yet it respects only the Original Sabbath, or the Sabbath in respect of its Original, and not any new Institution of it. For supposing the Observation of the Sabbath to have been before in use, whether that use were only of late, or a few dayes before, or of more anti­ent Times, even from the beginning of the World, the Command concerning it may be well expres­sed by [...] remember the Sab­bath Day.

3. Suppose that the Sabbath had received a li­mitation to the seventh Day precisely, in the Ordi­nance given unto that people in the first raining of Manna; then doth the Observation of that Day precisely by vertue of this Command necessa­rily take place. And yet the Command which is but the revival of what was required from the foundation of the world cannot be said to intend that Day precisely in the first place. For the Reason of, and in the Original Command for a Sabbati­cal Rest, was Gods making the World in six dayes, and resting on the seventh; which requires no more, but that in the continual Revolution of seven [Page 202] dayes, six being allowed unto Work, one should be observed a Sacred Rest to God. These words therefore Remember the Sabbath Day, referring un­to the Primitive Command and Reason of it, as is afterwards declared in the Body of the Law, requires no more but a Weekly Day of Rest, where­unto the seventh Day is reduced, as added by an especial Ordinance. And the Reason of this Com­mandment from the Works of God, and the Or­der of them, is repeated in the Decalogue, be­cause the Instruction given us by them, being a part of the Law of our Creation, more subject unto a neglect, disregard, and forgetfulness, than those other Parts of it, which were wholly innate to the Principles of our own Nature, it was necessary that the Remembrance of it should be so expresly revived, when in the other Precepts there is only a tacit excitation of our own inbred Light and Principles.

4. The Emphatical Expression insisted on; Re­member the Sabbath Day, hath respect unto the singular Necessity, Use, and Benefit of this holy Observance, as also to that neglect and decay in its Observation, which partly through their own sin, partly through the Hardships that it met withal in the world, the Church of former Ages had fallen in­to. And what it had lately received of a new Institution with reference unto the Israelites, falls also under this Command, or is reduced unto it, as a Ceremonial Branch under its proper Moral Head, whereunto it is annexed. And whereas it is greatly urged, that the Command of the seventh Day precisely, is not the Command of one day in se­ven; and that what God hath determined, as in this [Page 203] matter the Day is, ought not to be indefinitely by us considered, it may be all granted without the least Prejudice unto the Cause wherein we are ingaged. For although the Institution of the seventh Day precisely, be somewhat distinct from one Day in seven, as containing a determinate limi­tation of that which in the other notion is left indefinite; yet this hinders not, but that God may appoint the one and the other; the one in the Moral Reason of the Law, the other by an especial deter­mination and Institution. And this especial Insti­tution is to continue, unless it be abrogated or changed by his own Authority, which it may be, without the least impeachment of the Moral Rea­son of the whole Law, and a new day be limited by the same Authority, which hath been done ac­cordingly, as we shall afterwards declare.

§. 52 It is yet farther pleaded (Disquisit. p. 9, 10, 11, 12. That no Distinction can be made between a Weekly Sabbath, and the seventh Day precisely. And if any such difference be asserted, then if one of them be appointed in the fourth Commandment, the other is not. For there are not two Sabbaths enjoyned in it, but one. And it is evident, that there never was of old but one Sabbath. The Sabbath observed un­der the Old Testament was that required and prescri­bed in the fourth Commandment; and so on the other side, the Sabbath required in the Decalogue, was that which was observed under the Old Testament, and that only. Two Sabbaths, one, of one Day in seven, and the other of the seventh Day precisely are not to be fancied. The seventh Day, and that only was the Sabbath of the Old Testament, and of the Deca­logue. [Page 204] These things I say are at large pleaded by the forementioned Author.

An. 1. These Objections are framed against a Distinction used by another Learned Person, about the Sabbath as absolutely commanded in the Deca­calogue, and as injoyned to practise under the Old Testament. But neither he nor any other sober Person ever fancied that there were two Sabbaths of old, one injoyned unto the Church of the Isra­elites, the other required in the Decalogue. But any man may, nay, every prudent man ought to distinguish between the Sabbath, as injoyned abso­lutely in words expressive of the Law of our Creation, and Rule of our Moral Dependance on God, in the fourth Command; and the same Sab­bath, as it had a temporary, occasional Determina­tion to the seventh Day in the Church of the Jews by vertue of an especial Intimation of the Will of God, suited unto that Administration of the Cove­nant which that Church and People were then admitted into. I see therefore no Difficulty in these things. The fourth Commandment doth not contain only the moral Equity that some Time should alwayes be set apart unto the Celebration of the Worship of God; nor only the Original Instru­ction given us by the Law of Creation, and the Covenant Obedience required of us thereon, wherein the substance of the Command doth con­sist; but it expresseth moreover, the peculiar Ap­plication of this Command by the Will of God, to the State of the Church then erected by him, with respect unto the seventh Day precisely, as before instituted and commanded, Exod. 16. Nor is here [Page 205] the least appearance of two Sabbaths, but one only is absolutely commanded unto all, and determined unto a certain Day for the use of some for a season.

§. 53 2. That one Day in seven only, and not the se­venth Day precisely, is directly and immediately in­joyned in the Decalogue, and the seventh only with respect unto an antecedent Mosaical Institu­tion, with the Nature of that Administration of the Covenant which the people of Israel were then taken into, hath been evinced in our investiga­tion of the Causes and Ends of the Sabbath pre­ceding; and been cleared by many. And it seems evident to an impartial consideration. For the Observation of one Day in seven belongs unto every Covenant of God with man. And the De­calogue is the unvariable Rule of mans walking be­fore God, and living unto him; of what nature soever, on other Reasons, the Covenant be between them, whether that of Works, or that of Grace by Jesus Christ. The seventh Day precisely belong­ing unto the Covenant of Works, cannot there­fore be firstly, but only occasionally intended in the Decalogue. Nor doth it, nor can it, invari­ably belong unto our absolute Obedience unto God, because it is not of the substance of it, but is only an occasional determination of a duty, such as all other Positive Laws do give us. And hence there is in the Command it self a difference put between a Sabbath Day, and the arbitrary limita­tion of the seventh Day, to be that day. For we are commanded to remember the Sabbath Day, not the seventh Day, and the Reason given (as is [Page 206] elsewhere observed) is because God blessed and san­ctified the Sabbath Day, (in the close of the Com­mand, where the formal Reason of our Obedi­ence is expressed) not the seventh Day. Nor is indeed the joint Observation of the seventh Day precisely unto all to whom this Command is given, that is, to all who take the Lord to be their God; possible; though it were to the Jews in the Land of Palestina, who were obliged to keep that Day. For the difference of the Climate in the world will not allow it. Nor did the Jews ever know whe­ther the Day they observed, was the seventh from the Creation; only they knew it was so from the day whereon Manna was first given unto them. And the whole Revolution, and Computation of Time by Dayes, was sufficiently interrupted in the dayes of Joshua and Hezekiah, from allowing us to think the Observation of the seventh Day to be Moral. And it is a Rule to judge of the intenti­on of all Laws Divine and Humane, that the meaning of the preceptive part of them is to be collected from the Reasons annexed to them, or inserted in them. Now the Reasons for a Sacred Rest that are intimated and stated in this Com­mand, do no more respect the seventh Day, than any other in seven. Six dayes are granted to la­bour, that is in number, and not more in a sep­tenary Revolution. Nor doth the Command say any thing, whether these six dayes shall be the first or the last in the order of them. And any day, is as meet for the performance of the Duties of the Sabbath, as the seventh, if in an alike manner de­signed thereunto; which things are at large plead­ed by others.

[Page 207] §. 54 It hath hitherto been allowed generally, that the fourth Commandment doth at least include something in it that is Moral; or else indeed no colour can be given unto its Association with them that are absolutely so in the Decalogue. This is commonly said to be; that some part of our Time be Dedicated to the Publick Worship of God. But as this would overthrow the Pretension before men­tioned, that there can be no Moral Command about Time, which is but a Circumstance of Moral Du­ties, so the Limitation of that Time unto one Day in seven is so evidently a perpetually binding Law, that it will not be hard to prove the un­changeable Obligation that is upon all men unto the Observance of it, which is all for the substance that is contended for. To avoid this, it is now affirmed (Disquisit p. 14.) That, Moralc Quarti Praecepti est, non unum Diem sed totum tempus vitae nostrae quantum id fieri potest, impendendum esse cul­tui Dei, quaerendo regnum Dei & Justitiam ejus, at (que) inserviendo aedificationi proximi: quo pertinet ut Deo serviamus, ejus beneficia agnoscamus & celeberemus, cum invocemus Spiritu, fidem nostram testemur confes­sione oris, &c. This is that which is Moral in the fourth Commandment; namely, that not one Day, but as much as may be our whole lives be spent in the Worship of God; seeking his Kingdom and the Righteousness thereof, and furthering the edification of our neighbour. Hereunto it belongeth, that we should serve God, ac­knowledge and celebrate his Benefits, pray unto him in Spirit, and testifie our faith by our Confession.

[Page 208] §. 55 An. It is hard to discover how any of these things have the least respect to the fourth Command­ment, much more how the Morality of it should consist in them. For all the Instances mentioned, are in­deed required in the first Precept of the Decalogue, that only excepted of taking care to promote the edi­fication of our Neighbour, which is the summ and substance of the second Table, expressed by our Sa­viour by loving our Neighbour as our selves. To live unto God, to believe and trust in him, to ac­knowledge his Benefits, to make Confession of him in the world, are all especial Moral Duties of the first Commandment. It cannot therefore be ap­prehended, how the Morality of the fourth Com­mandment should consist in them. And if there be nothing else Moral in it, there is certainly no­thing Moral in it at all. For these things and the like are claimed from it, and taken out of its possession by the first Precept. And thereunto doth the General Consideration of Time, with respect unto these Duties belong; namely, that we should live unto God, whilst we live in this World. For we live in Time, and that is the measure of our duration and continuance. Something else there­fore must be found out to be Moral in the fourth Commandment, or it must be denyed plainly to have any thing Moral in it.

§. 56 It is farther yet pleaded, that the Sabbath was a Type of our Spiritual Rest in Christ; both that which we have in him at present by Grace, and that which remains for us in Heaven. Hence it was a shaddow of good things to come, as were all other [Page 209] Ceremonial Institutions. But that the same thing should be Moral, and a shadow is a contradiction. That which is a shadow, can in no sense be said to be Moral, nor on the contrary. The Sabboth therefore was meerly Ceremonial.

An. It doth not appear, it cannot be proved, that the Sabbath either as to its first Original, or as to the substance of the Command of it in the De­calogue, was Typical, or instituted to prefigure any thing that was future. Yea, the contrary is evident. For the Law of it, was given before the first Promise of Christ, as we have proved; and that in the state of Innocency, and under the Co­venant of Works in perfect force, wherein there was no respect unto the Mediation of Christ. I do acknowledge that God did so order all his Works in the first Creation, and under the Law of Na­ture, as that they might be suitable Morally to re­present his Works under the New Creation, which from the Analogie of our Redemption to the Cre­ation of all things is so called. And hence accor­ding to the Eternal Counsel of God, were all things meet to be gathered into an Head in Christ Jesus. On this account there is an Instructive Resemblance, between the Works of one sort and of the other. So the Rest of God after the Works of the old Creation, is answered by the Rest of the Son of God, upon his laying the Foundation of the New Heavens and New Earth in his Resurrection. But that the Sabbath Originally, and in its whole na­ture, should be a free Institution to prefigure, and as in a shadow to represent any thing Spiritual or Mystical, after wards to be introduced, is not, nor [Page 210] can be proved. It was indeed originally a Moral Pledge of Gods Rest, and of our Interest therein, according to the Tenor of the Covenant of Works; which things belong unto our Relation unto God, by vertue of the Law of our Creation. It conti­nueth to retain the same nature, with respect unto the Covenant of Grace. What it had annexed un­to it, what Applications it received unto the state of the Mosaical Paedagogie, which were temporary, and umbratile, shall be declared afterwards.

§. 57 But it is yet pleaded from an Enumeration of the Parts of the fourth Commandment, that there can be nothing Moral, as to our purpose in it. And these are said to be three. First, The Determina­tion of the seventh Day to be a Day of Rest. Secondly, The Rest it self commanded on that Day. Thirdly, The sanctification of that Rest unto holy Worship. Now neither of these can be said to be Moral. Not the first; for it is confessedly Ceremo­nial. The second is a thing in its own nature in­different, having nothing of Morality in it, antecedent unto a Positive Command: Neither is the third Moral, being only the means or manner of performing that Worship which is Moral.

An. It will not be granted, that this is a suffi­cient Analysis or Distribution of the parts of this Command. The principal subject matter of it is omitted, namely, the Observation of one Day in seven unto the Ends of a Sacred Rest. For we are required in it to sanctifie the Sabbath of the Lord our God, which was a seventh Day in an Hebdoma­dal Revolution of Dayes. Supply this in the first [Page 211] place in the room of the Determination of the se­venth Day to be that day, which evidently follows it in the Order of Nature, and this Argument va­nisheth. Now it is here only tacitly supposed, not at all proved, that one Day in seven is not re­quired.

(2.) Rest, in it self absolutely considered is no part of Divine Worship antecedently unto a Divine Positive Command. But a Rest from our own works, which might be of use and advantage unto us, which by the Law of our Creation we are to attend unto in this world, that we may in­tend and apply our selves to the Worship of God, and solemnly express our universal Dependance upon him in all things; a Rest representing the Rest of God in his Covenant with us, and observed as a pledge of our entring into his Rest by ver­tue of that Covenant, and according to the Law of it, such as is the Rest here injoyned, is a part of the Worship of God. This is the Rest which we are directed unto by the Law of our Creati­on, and which by the Moral Reason of this Com­mand is injoyned unto us, on one Day in seven; and in these things consists the Morality of this Precept, on whose account it hath a place in the Decalogue, which on all the Considerations before mentioned, could not admit of an Association with one that was purely Ceremonial.

(3.) Granting the Dedication of some Time or part of Time unto the Solemn Worship of God to be required in this Command, as is by all gene­rally acknowledged, and let a Position be practi­cally advanced against this, we insist on, namely, that one Day in seven is the Time determined and [Page 212] limited for that purpose, and we shall quickly perceive the mischievous consequents of it. For when men have taken out of the hand of God the division between the Time that is allowed unto us for our own occasions, and what is to be spent in his service, and have cast off all in­fluencing Direction from his Example of working six dayes, and resting the seventh, and all guidance from that seemingly perpetual Direction that is given us, of imploying ordinarily six Days in the necessary affairs of this life; they will find them­selves at no small loss what to fix upon, or where­in to acquiesce, in this matter. It must either be left to every individual man to do herein as seems good unto him, or there must an Umpirage of it be committed unto others, either the Church or the Magistrate. And hence we may expect as ma­ny different Determinations and Limitations of Time, as there are distinct Ecclesiastical or Po­litical Powers amongst Christians. What variety, Changeableness would hence ensue, what Confusi­on this would cast all the Disciples of Christ in­to, according to the prevalency of Superstition or Profaneness in the minds of those who claim this power of determining and limiting the time of Publick Worship, is evident unto all. The In­stance of Holy Dayes as they are commonly cal­led, will farther manifest what of it self lyes na­ked under every rational Eye. The Institution and Observation of them was ever resolved into the Moral Part of this Command, for the dedicating of some part of our Time unto God; but the De­termination hereof being not of God, but left un­the Church, as it is said, one Church multiplyes [Page 213] them without End, until they grew an unsup­portable yoke unto the people; another reduceth this number into a narrower compass, a third re­jects them all, and no two Churches that are In­dependent Ecclesiastically and Politically one on the other, do agree about them. And so will, and must the matter fall out as to the especial Day whereof we discourse, when once the Determi­nation of it by Divine Authority is practically rejected. As yet men deceive themselves in this matter, and pretend that they believe otherwise then indeed they do. Let them come once sober­ly to joyn their Opinion of their Liberty and their Practice together, actually rejecting the Divine li­mitation of one day in seven, and they will find their own consciences under more disorder, then yet they are aware of.

Again, if there be no day determined in the fourth Command, but only the seventh precisely which is Ceremonial, with a general Rule that some time is to be dedicated to the service of God, there is no more of Morality in this Command, then in any of those for the Observation of New Moons, and annual Feasts with Jubilees and the like; in all which the same general Equity is sup­posed, and a Ceremonial Day limited and deter­mined. And if it be so, as far as I can under­stand; we may as lawfully observe New Moons and Jubilees, as a Weekly Day of Rest, according to the custome of all Churches.

§. 58 The words of the Apostle Paul, Col. 2. 16, 17. are at large insisted on to prove that the Sabbath was only Typical and a shadow of things future. [Page 214] Let no man therefore judge you in Ment or in Drink or in respect of an Holy Day, or of the New Moon ( [...]) or of the Sabbaths, or Sabbath Dayes; which are a shadow of things to come, but the Body is of Christ. For hence they say it will follow, that there is nothing Moral in the Observation of the Sabbath; seeing it was a meer Type and Shadow as were other Mosaical Institutions; as also that it is absolutely abolished and taken away in Christ.

An. This place must be afterwards considered; I shall here only briefly speak unto it. And (1.) It is known and confessed, that at that time all Judaical Observations of Dayes, or the Dayes which they religiously observed, whether Feasts or Fasts, Weekly, Monthly, or Annual were by them­selves and all others, called their Sabbaths, as we have before evinced. And that kind of Speech which was then in common use, is here observed by our Apostle. It must therefore necessarily be allowed, that there were two sorts of Sabbaths amongst them; The first and principal was the Weekly Sabbath, so called from the Rest of God upon the finishing of his works. This being de­signed for Sacred and Religious Uses, other Dayes separated unto the same Ends in general, became from their Analogie thereunto to be called Sabbaths also, yea, were so called by God himself, as hath been declared. But the Distinction and Difference between these Sabbaths was great. The one of them was ordained from the foundation of the world; before the Entrance of sin, or giving of the Promises, and so belonged unto all mankind in [Page 215] general, the other were appointed in the Wilder­ness as a part of the peculiar Church Worship of the Israelites, and so belonged unto them only. The one of them was directly commanded in the Decalogue, wherein the Law of our Creation was revived and expressed; the other have their Insti­tution expresly among the residue of Ceremonial Temporary Ordinances. Hence they cannot be both comprized under the same Denomination, un­less upon some Reason that is common to both sorts alike. So when God saith of them all, You shall observe my Sabbaths, it is upon a Reason com­mon to them all, namely, that they were all com­manded of God, which is the formal Reason of our Obedience, of what nature soever his Com­mands are, whether Moral or Positive. Nor can both these sorts be here understood under the same name, unless it be with respect unto something that is common unto both. Allow therefore the Distinctions between them before mentioned, which cannot soberly be denyed, and as to what they agree in, namely, what is, or was in the Weekly primary Sabbath of the same Nature with those Dayes of Rest which were so called in allusion thereunto, and they may be allowed to have the same sentence given concerning them. That is, so far the Weekly Sabbath may be said to be a sha­dow, and to be abolished.

(2.) It is evident, that the Apostle in this place dealeth with them who endeavoured to in­troduce Judaisme absolutely, or the whole Systeme of Mosaical Ceremonies into the Observation of the Christian Church. Circumcision, their Feasts and New Moons, their distinctions of Meats and D [...]n [...]s [Page 216] he mentioneth directly in this place. And there­fore he deals about these things so far as they were Judaical, or belonged unto the Oeconomy of Moses, and no otherwise. If any of them fell un­der any other Consideration, so far as they did so, he designeth not to speak of them. Now those things only were Mosaical, which being instituted by Moses, and figurative of good things to come, or the things which being of the same nature with the residue of his Ceremonies, were be­fore appointed, but accommodated by him to the use of the Church which he built [...] such as Sacrifices and Circumcision. For they were all of them nothing else but an obscure Adum­bration of the things whereof Christ was the Body. So far then as the Weekly Sabbath had any Addi­tions made unto it, or limitation given of it, or directions for the manner of its Observance, or respected the services then to be performed in it, and by all accommodated unto that Dispensation of the Covenant which the Posterity of Abraham was then brought into, it was a shadow, and it taken away by Christ. Therewith falls its limi­tation to the seventh Day, its rigorous Observa­tion, its penal Sanction, its being a sign between God and that people, in a word, every thing in it, and about it, that belonged unto the then pre­sent Administration of the Covenant, or was accom­modated to the Judaical Church or State. But now if it be proved, that a septenary Sacred Rest was appointed in Paradise, that it hath its foun­dation in the Law of Creation, that thereon it was observed antecedently unto the Institution of Mosaical Ceremonies, and that God renewed the [Page 217] Command concerning it, in his Systeme of Moral Precepts manifoldly distinguished from all Cere­monial Ordinances, so far and in these Respects it hath no concern in these words of the Apostle.

(3.) It cannot be said, that the Religious Ob­servance of one Day in seven as an holy Rest unto God, is abolished by Christ, without casting a great Reflection of Presumption on all the Churches of Christ in the World, I mean that now are, or ever were so; for they all have observed and do so observe such a day. I shall not now dispute about the Authority of the Church to appoint dayes unto Holy or Religious uses, to make holy Dayes. Let it be granted to be, whatever any yet hath pretended or pleaded that it is. But this I say, that where God by his Authority had commanded the Observation of a day to himself, and the Lord Christ by the same Authority hath taken off that Command, and abolished that Insti­tution; it is not in the power of all the Churches in the world, to take up the Religious Observance of that Day to the same Ends and Purposes. It is certain that God did appoint that a Sabbath of Rest should be observed unto him, and for the celebration of his solemn Worship on one Day in seven. The whole Command of God hereof, is now pleaded to be dissolved, and all obligation from thence unto its Observation to be abolished, in and by Christ. Then say I, it is unlawfull for any Church or Churches in the World to re­assume this Practice, and to impose the Obser­vance of it, on the Disciples of Christ. Be it that the Church may appoint Holy Dayes of its own, that have no foundation in, nor Relation and [Page 218] to the Law of Moses; yet doubtless it ought not to digg any of his Ceremonies out of their Grave, and impose them on the Necks of the Disciples of Christ; yet so must it be thought to do on this Hypothesis, that the Religious Observance of one Day in seven, is absolutely abolished by Christ, as a meer part of the Law of Commandments con­tained in Ordinances, which was nailed to his Cross and buried with him, by the constant Practice and Injunctions thereof.

4. Herewith fall the Arguments taken from the Apostles calling the Sabbath in this place a shadow. For it is said, that nothing which is Moral can be a shadow. It is true; that which is Moral, so far as it is Moral, cannot be a shadow. We there­fore say, that the Weekly Observation of a Day of Rest, from the foundation of the world, whereunto a general Obligation was laid on all men unto its Observation, the Command whereof was a part of the Moral Law of God, was no shadow, nor is so called by the Apostle, nor did Typifie good things to come. But that which is in its own Nature Moral, may in respect of some peculiar manner of its Observance, in such a Time or season, and some Adjuncts annexed unto it, in respect whereof it becomes a part of Ceremonial Worship, be so far, and in those respects esteemed a shadow, and as such pass away. In brief, The Command it self of observing one Day in seven, as an holy Rest unto God, hath nothing Aaronical or Typical in it, but hath its foundation in the Light of Nature as directed by the Works of God and his Rest thereon. For its limitation precisely to the last Day of the Week, with other Di­rections [Page 219] and Injunctions for and in the manner of its Observance, they were Mosaical, and as a shadow are departed, as we shall manifest in our ensuing Exercitations.

§. 59 But yet neither can it be absolutely proved, if we would insist thereon, that the Weekly Sab­bath is in any sense intended in these words of the Apostle. For he may design the Sabbatical Years which were instituted among that people, and probably now pressed by the Judaizing Teachers on the Gentile Proselytes. Nor will the exception put in from some of the Rabbins, that the Sab­batical Years were not to be observed out of the Land of Canaan, from which Colosse was far enough distant, reinforce the Argument to this purpose. For as men in one place, may have their Consciences exercised and bound with the Opinion of what is to be done in another, though they can­not engage in the practice of it whilst they are absent, so our Apostle chargeth the Galatians as far distant from Canaan as the Colossians, that when they began to Judaize, they observed years as well as Dayes, and Months, and Times, which could respect only the Sabbatical years that were instituted by the Law of Moses.

§. 1 WE have declared how the Observation of a Septenary Sacred Rest, is required by the Moral Law, or the Law of our Creation. Now this is not absolutely and meerly as it is a Law; but as it contained a Covenant between God and man. A Law it might have been, and not have had the nature of a Covenant, which doth not necessarily follow upon either its instructive or preceptive Power. Yet it was originally given in the Counsel of God to that End, and accompanied with Promises and Threatnings, whence it had the Nature of a Covenant. By vertue of this Law as a Covenant, was the Observation of a Sabbath pre­scribed and required, as a Token and Pledge of Gods Rest in that Covenant, in the performance of the Works whereon it was constituted; and of the Interest of man in that Rest, as also a Means of Entrance into it. On this ground it should have been observed in the State of Innocency, where­in the Law of it was given and declared. For it was no less necessary unto that state and condi­tion, than unto any other wherein God requireth Covenant Obedience of men; nor, considering the Nature and Ends of an holy Rest or Sabbath, can any Reason be given, why it should be thought accommodated only to the Administration of the [Page 222] Covenant under the Old Testament after the give­ing of the Law, whereunto by some it is ap­propriated.

§. 2 It is true indeed; that in the Fourth Com­mandment, there is an explanation of the Rest of the Sabbath so far as it consisteth in a Cessation from our own works that are of use and advantage to the outward man in this life, suited as unto the state and condition of mankind in general since the Fall, so unto the especial state of the Jews, at that time when the Law was given; as there was also in the Additional Appen­dix of the first Commandment. But for the sub­stance of it the same kind of Rest was to be ob­served in the State of Innocency; and was necessa­ry thereunto, on the grounds before insisted or. Servile Labour, with Trouble, Sweat and Vexati­on, was occasioned by the Curse. Gen. 3. 17, 18, 19. The State also of Servants and Handmaids such as was then, and is still in use, followed on the entrance of sin, though meerly to serve, be no part of the Curse, 1 Cor. 7. 20, 21. as having its foundation in that subordination which is natural. And the Government of Servants ought not to be Despotical, but Paternal, Gen. 18. 19. In these things there was some Variation supposed in the giving of the Decalogue as to their outward manner, from the original state of things amongst mankind. But there was also Work re­quired of man, or labour in the Earth, with refe­rence unto his natural life and subsistence in this world, in the state of Innocency. For it is said expresly, that God put man into the Gar­den, [Page 223] [...], Gen. 2. 15. to labour in it; and to preserve it by labour for his Use. A Ces­sation therefore from bodily labour was consistent with, and useful unto that condition, that men thereby might be enabled to give themselves (in the season they were directed unto by the Works and Example of God) wholly unto the especial Ends of living unto him according to the Cove­nant made with them.

There is nothing therefore in the fourth Com­mandment, directing unto six dayes of labour, and requiring a seventh unto Rest, that is inconsistent, or not compliant with the Law of our Creation, and the state of living unto God constituted thereby; although the manner of that work and labour be varied from what originally it was. Likewise in that state of mankind, there was to be a superiority of some over others. This the natural Relation of Parents and Children makes manifest. And these latter were in the Worship of God to be under the Government and Direction of the other. And unto this Natural Equity is all subjection to Magistrates in Subjects, and Masters in Servants, reduced in the fifth Command­ment. So then, the outward variations, which are in these things supposed in the fourth Command­ment, do not in the least impeach its Morality, or hinder but that for the substance of it, it may be judged a Law Natural and Moral; and a true Representation of a part of the Law of our Creation.

[Page 224] §. 3 Seeing therefore that the Moral Law, as a Co­venant between God and man, required this Sa­cred Rest, as we have proved; we must enquire what place, as such, it had in the Mosaical Oeconomy, whereon the true Reason and Notion of the Sab­bath as peculiarly Judaical, doth depend. For the Sabbath being originally annexed to the Cove­nant between God and man, the Renovation of the Covenant doth necessarily require an especial Renovation of the Sabbath, and the Change of the Covenant as to the nature of it, must in like manner introduce a change of the Sabbath. And we shall find, that the Covenant of the Law, or of Works, had a twofold Renovation in the Church of Israel, in the framing and constitution of it. These rendred it their especial Covenant, although it was not absolutely a New Covenant, nor is it so called, but is every where called the Old; and hence the Sabbath became peculiarly theirs.

(1.) It was renewed unto them materially. It was originally written in the heart of man, or concreated with the Faculties of his soul; where its Light and Principles being excited, guided, and variously affected with the consideration of the Works of God,) proposed unto him with an instructive Ability, for that End, whose Directi­ons concurred to the making up of the entire Law of Creation) was evidently directive unto all the Duties which God in the first Covenant required at our hands. By the Entrance of Sin, with the corruption and debasing of the Facul­ties of our souls, which ensued thereon, where­by the Alteration in our Natures, the principal [Page 225] seat and subject of this Law was so great, as that we lost the Image of God, or that Light and knowledge into our Duty with respect un­to him, which was necessary for us in that Co­venant, the Law it self became insufficient, a lame and imperfect Guide unto the Ends of the Covenant. Besides, the Aspectable Creation, the outward Medium of instructing man in the knowledge of the Goodness, Power and Wis­dom of God, being for our sin brought under the curse, and the creature into bondage, the con­templation of it would not so clearly, distinctly, and perfectly represent him unto us, as for­merly. Let men fancy what they please, and please themselves whilst they will with their fan­cies, all things both within, and without in the whole Creation, were brought into such Dis­order and Confusion by the Entrance of sin, as that the Law of Nature was utterly insufficient to enable us unto, or to guide us in our live­ing unto God, according to the Tenor of the first Covenant.

There were, and are indeed, general Notions of Good and Evil indelibly planted on the facul­ties of our souls, with a power of judging concerning our Actions and Moral Practices, whether they are conformable unto those Noti­ons, with respect unto the superiour Judgement of God. But besides the impairing of the Princi­ples of these Notions before mentioned, they were of old variously obscured, perverted, and stifled, by Customs, Prejudices, and the Power of sin in the world, so as that they were of [Page 226] little use as unto a due performance of Covenant Duties, indeed of none at all, in reference un­to any Acceptation with God.

Wherefore God erecting his Church, and re­newing the knowledge of himself, and mans du­ty towards him in the Posterity of Abraham, he gave unto them afresh, in the first place, the Precepts of the Law and Covenant of Nature, for the Guide and Rule of their Obedience. And that this might now be permanent, he re­duced the substance of the whole Law unto ten Words or Commands, writing them in Tables of Stone, which he appointed to be sacredly kept amongst them. The Law thus declared and written by him, was the same, I say, materi­ally, and for the substance of it, with the Law of our Creation, or the Original Rule of our Covenant Obedience unto God. Yet in it as thus transcribed, there was an Innovation both in its Form and Principle of Obligation. For as to its form or directive power, it was now made external and objective unto the mind of man, which before was principally internal and sub­jective. And the immediate Obligation unto its Observation among that people, was now from the promulgation of it on Mount Sinai, and the delivery of it unto them thereon. Hence it was prefaced with Motives peculiar to their state and condition, and its Observation continually pres­sed on them afterwards, with Arguments taken from their peculiar Relation unto God; with his Love and Benefits unto them. This gave it a new Respect, because there was nothing origi­nally [Page 227] in it, nor belonging unto it, but what was equally common unto all mankind. Now this Alteration in the Law and Covenant of Creation as applyed unto the Church of the Is­raelites, did also affect the Law of the Sab­bath which was a part of it. It was now no more to them a meer Moral Command only, equally regarding all mankind, but had a Tem­porary Respect given unto it, which was after­wards to be abolished and taken away. So was it with the whole Law, and so was it with the Sabbath in particular. To take up therefore the Observation of it, as appointed in the Decalogue, not as a material Transcript of the Law of Nature meerly, but as under its Reno­vation to the Church of Israel, is a groundless and unwarrantable going over into a part of abolished Judaisme. For,

§ 4 Secondly, The Law was renewed as an ingredi­ent into that Oeconomy under which God was pleased to bring his Church at that time, before the Exhibition of the Promise, or the Accom­plishment of it. And sundry things are to be observed herein.

(1.) That God did not absolutely bring that people under the Covenant of Works in all the Rigor of it, according unto its whole Law and Tenor, to stand or fall absolutely by its Promises or Threatnings. For although the Law con­tained the whole Rule of the Covenant, and on the considerations to be afterwards mentioned, [Page 228] it is often called the Covenant of God with that people, yet were they not absolutely tyed up unto it, and concluded by it, as to the eter­nal issue of living unto God. This arose from the Interposition of the Promise. For the Pro­mise of Grace in Christ, being given upon the first Entrance of sin for the Relief and Salvati­on of the Elect, and being solemnly renewed unto Abraham and his seed four hundred and thirty years before the giving of the Law un­to his Posterity, there was a blessed Relief pro­vided therein against the Curse and Threat­nings annexed to the first Covenant, for all them that betook themselves unto it, and made use of it. Notwithstanding, I say, this Renovati­on of the first Covenant materially unto them, they were so far freed from its Covenant Terms, as that they had a Relief provided against what they could not answer in it, with the conse­quences thereof.

(2.) From the Nature and Tenor of the Covenant of Works, so renewed amongst that people, there was begotten in their minds such a Respect unto the Rigor of its Commands, the man­ner of their Observance, or of Obedience unto them, with the dread of its Curse, awfully de­nounced amongst them, as brought a servile and bondage frame of Spirit upon them, in all where­in they had to do with God, by vertue of the Law and Rule of that Covenant. This frame of Spirit, as that which stands in direct Oppo­sition unto the freedom and liberty purchased for us by Jesus Christ, to serve God in Righteous­ness [Page 229] and Holiness without fear all our Dayes, is much insisted on by the Apostle Paul especi­ally in his Epistles to the Romans and Galati­ans. And in their Observation of the Sab­bath in particular, they were under this bon­dage, filling them with many scrupulous An­xieties, which arose not from the Law of the Sabbath it self as originally given unto man in the state of Innocency; but from the Accom­modation of the Law thereof unto them, after the Entrance of sin. And hereby their Sabbath Rest became unto them a great part of their wearying burthensome yoke, which is taken off in Christ.

(3.) This Law was yet proposed to that Church and People in the Manner and Form of a Covenant, and not only materially, as a Law or Rule. This it had from the Promises and Threatnings which it was attended withall. There was adjoyned unto it, Do this, and live; and the man that doth these things shall live in them; as also, Cursed is every one that continu­eth not in all things written in the Law to do them. Not that it was hereby absolutely constituted a Covenant, which eventually and finally they were to live or dye by, (for as we shewed before, there was a Relief provided against that con­dition in the Promise,) but God gave the Old Covenant an especial Revival, though with re­spect unto other Ends than were originally in­tended in it. Hence this Covenant Form given unto it, rendred the Obedience of that people [Page 230] in a great measure servile, for it gendred unto bondage.

(4.) The Law being attended with various Explanations, and many Ordinances of Judge­ment, deduced from the Principles of Moral Right and Equity contained in it, was made the Rule of the Polity and Government of that people, as an Holy Nation under the Rule of God himself who was their King. For their Polity for the kind of it, was a Theocracy, over which God in an especial manner presided as their Governour and King. And hence he af­firms, that when they would choose another King over them after the manner of the Nati­ons, that they rejected him from reigning over them; though they resolved to adhere to his Laws, and the manner of Government prescri­bed to them. And this was peculiar to that people. Hence the Sabbath amongst them came to have an absolute necessity accompanying it of an outward carnal Observance, the neglect whereof, or acting any thing against the Law of it, was to be punished with Death.

(5.) Unto this Renovation of the Covenant in the manner, and for the ends expressed, there was added a Typical Church State, with a great number of Religious Laws and Ordinances, in themselves carnal and weak, but mystically sig­nificant of spiritual and heavenly things; and instructive how to use the Promise that was be­fore given, for their relief from the Rigor and Curse of the Law or Covenant, now proposed unto them. And in all these things did the [Page 231] Covenant of God made with that people in the Wilderness consist. The Foundation, Matter, Manner of Administration, Promises and Threat­nings of it were the same, with the Covenant of Works; but they were all accommodated to their Ecclesiastical and Political Estate, with especial Respect unto their approaching condi­tion in the Land of Canaan; only there was, in the Promise, new Ends and a new Use given unto it, with a Relief against its Rigor and Curse.

§. 4 On the Account of the Accessions that were thus made to the Law, and especially unto the Ob­servation of the Sabbath, is it often menti­oned in the Scripture, as that which God had in a peculiar manner given unto the Israelites, in whose especial Worship it had so great a place; many of their Principal Ordinances have­ing a great Respect unto it; it being also, the only means of keeping up the solemnity of Na­tural Worship in their Synagogues among the people: Acts 15. 21. Thus God sayes concern­ing them, that he gave them his Sabbaths in the Wilderness, to be a sign between him and them, Ezek. 20. 10, 11, 12. And it is said of the same time, Nehem. 9. 14. That he made known unto them his holy Sabbath; that is, in the man­ner and for the Ends expressed. Nor is there any need why we should say, that he gave them, intends no more, but that he restored the know­ledge of the Sabbath amongst them, the me­mory whereof they had almost lost; although [Page 232] that Interpretation of the Expression might be justified. For he sayes no where, that he then gave his Sabbaths; but that he then peculiarly gave them unto that people; and that for the Ends mentioned. For the Sabbath was originally a Moral Pledge and Expression of Gods Covenant Rest, and our Rest in God. And now was it appointed of God, to be a sign of the especial Administration of the Covenant which was then enacted. Hence it is said, that he gave it them as a perpetual Covenant, Exod. 31. 16. that they might know him to be the Lord that sanctified them, v. 13. that is, their God according to the Tenor of that Covenant, which was to conti­nue throughout their Generations; that is, until the New Covenant should be brought in and established by Christ. Thus was it peculiarly given unto them; and so far as it was so; as it was a sign of their Covenant, as it was then first given, so it is now abolished. For,

§. 5 The Renovation and change of the Covenant must and did introduce a change in the Rest an­nexed unto it. For a Sabbath, or an holy Rest, belongs unto every Covenant between God and man. But as for the kind and nature of it, as to its Ends, Use, and Manner of Observa­tion, it follows the especial kind or nature of that Covenant wherein we at any season walk before God. Now the Original Covenant of Works being in this Representation of it on Si­nai, not absolutely changed, or abolished, but a [Page 233] afresh represented unto the people, only with a relief provided for the Covenanters against its Curse and Severity, with a direction how to use it to another End than was first given unto it, it follows that the Day of the Sabbatical Rest could not be changed. And therefore was the Observation of the seventh Day precisely con­tinued, because it was a Moral Pledge of the Rest of God in the first Covenant. For this the instructive part of the Law of our Creati­on, from Gods making the world in six dayes, and resting on the seventh did require. The Observation of this day therefore was still con­tinued among the Israelites, because the first Co­venant was again represented unto them. But when that Covenant was absolutely, and in all Respects as a Covenant taken away and disan­nulled, and that not only as to its formal Effi­cacy, but also as to the manner of the Admini­stration of Gods Covenant with men, as it is under the Gospel, there was a necessity that the Day of Rest should also be changed, as I have more fully shewed elsewhere. I say then, that the precise Observation of the seventh Day enjoyn­ed unto the Israelites, had respect unto the Co­venant of Works, wherein the foundation of it was laid, as hath been demonstrated. And the whole Controversie about what day is to be ob­served now as a Day of holy Rest unto the Lord, is resolved fully into this enquiry, name­ly, what Covenant we do walk before God in.

[Page 234] §. 6 And that we may understand the whole Na­ture of the Judaical Sabbath, it must moreover be considered, that the Law in general, and all the Precepts of it, was the Instrument of the Politie of the people under the Government of God, as we before observed. For all the Judge­ments relating unto Civil things, were but an Application of the Moral Law to their State and Condition. Hence, was the sanction of the transgressions of it, to be punished with Death. So was it in particular, with respect unto the Sabbath. Numb. 15. 35 partly, that it might re­present unto them, the Original Sanction of the whole Law as a Covenant of Works, and part­ly to keep that stubborn people by this severi­ty within due bounds of Government. Nor was any thing punished by Death Judicially in the Law, but the transgression of some Moral Command. [...], The Hand of Heaven is threatned against their Presumptuous Trans­gressions of the Ceremonial Law, where no Sacri­fice was allowed. I the Lord will set my Face against that man, and cut him off. This also made the Sabbath a yoke and a burden, that wherein their Consciences could never find per­fect Rest. And in this sense also it is abolished and taken away.

Again, it was made a part of their Law for Religious Worship, in their Typical Church State, in which, and whereby the whole Dispensation of the Covenant which they were under, was [Page 235] directed unto other Ends. And so it had the Nature of a shadow, representing the good things to come, whereby the people were to be re­lieved from the Rigor and Curse of the whole Law, as a Covenant. And on these Reasons, new Commands were given for the Observation of the Sabbath, new Motives, Ends and Uses were added thereunto, every way to accom­modate it to the Dispensation of the Covenant then in force, which was afterwards to be re­moved and taken away, and therewithall the Sabbath it self, so far as it had Relation there­unto. For the continuation of the seventh Day precisely belonged unto the new Representation that was made of the Covenant of Works. The Representation of that Covenant, with the san­ction given unto it amongst the Judgements of Righteousness in the Government of the people in the Land of Canaan, which was the Lords and not theirs, made it a yoke and burden; and the use it was put unto amongst Ceremonial Observances, made it a shadow; in all which re­spects it is abolished by Christ. To say that the Sabbath as given unto the Jews is not abo­lished, is to introduce the whole Systeme of Mo­saical Ordinances, which stand on the same bot­tom with it. And particularly the Observation of the seventh Day precisely, lyeth as it were in the Heart of that Oeconomy. And these things will the more clearly appear, if we consider the dealing of God with that people about the Sab­bath from first to last.

[Page 236] §. 7 The Jews, some of them at least, as was before discoursed, would have not only the first Revelation of the Sabbath unto them, or the Re­novation of its Command, but its first Institution absolutely to have been in their station at Ma­ra; Exod. 15. The vanity of this pretence we have before sufficiently discovered. And where­as this was the Opinion of the Talmudical Ma­sters of the Middle Ages since Christ, they seem to have embraced it on the same Account whereon they have invented many other Fancies. For observing that a Sabbath was in esteem amongst the Christians, in Opposition unto them, they began to contend, that the Sabbath was, as they called it, the Bride of the Synagogue, and belonged to themselves alone, being given se­cretly to them only. The vanity of this pre­tence we have before laid open, and so shall not again insist upon it.

§. 8 The first peculiar dealing of God with them about the Sabbath, was evidently in their first Station at Alush, Exod. 16. The occasion of the whole is laid down, v. 4, 5. Then said the Lord unto Moses, Behold I will rain Bread from Heaven for you, and the people shall go out and ga­ther a certain rate every day, that I may prove them whether they will walk in my Laws or no? And it shall come to pass, that in the sixth day they shall prepare that which they bring in, and it [Page 237] shall be twice as much as they gather dayly. Here is no mention of the Sabbath; nor any Reason given why they should gather a dou­ble portion on the sixth Day. This Command therefore must needs have seemed somewhat strange unto them, if they had before no no­tion at all of a seventh Dayes Sacred Rest. They must else otherwise have been at a great loss in themselves, why they must double their mea­sure on the sixth Day. However it is apparent, that either they had lost the true Day they were to observe through that long Bondage in Aegypt, or knew not what belonged to the due Observation and Sanctification of it. For when the people had observed this Command, and gathered a double portion of Manna, to keep one part of it for the next day, although they had Experience that if at another season it were kept above one Day, it would putrifie, and stink, v. 20. The Rulers of the Congrega­tion fearing some mistake in the matter, go and acquaint Moses with what was done amongst them, v. 22. Hereon Moses replyeth unto them, v. 23. This is that which the Lord hath said, to morrow is the Rest of the holy Sabbath unto the Lord, bake that which you will bake.

This is the first express mention of the Sab­bath unto, and amongst that people. And it sufficiently declares that this was not the abso­lute Original of a Sabbatical Rest. It is only an Appropriation and Application of the Old Command unto them. For the words are not preceptive but directive. They do not Institute [Page 238] any thing anew; but direct in the Practice of what was before. Hence it is affirmed, v. 29. that God gave them the Sabbath; namely, in this new Confirmation of it, and Accommo­dation of it to their present Condition. For this new Confirmation of it, by withholding of Manna on that day, belonged meerly and sole­ly unto them, and was the especial limitation of the seventh Day precisely, wherein we are not concerned who do live on the the true Bread that came down from Heaven. In those words therefore, to morrow is the Rest of the holy Sab­bath unto the Lord, there is a certain limita­tion of the Day, a Direction for its Sanctifica­tion, as confirmed by the New sign of with­holding Manna, all which belonged to them peculiarly. For this was the first Time that, as a People, they observed the Sabbath, which in Aegypt they could not do. And into this Institution and the Authority of it, must they resolve their Practice who adhere unto the Ob­servation of the seventh Day precisely. For that day is no otherwise confirmed in the Decalogue, but as it had Relation hereunto.

§. 9 The Jews in this place fall into a double mi­stake about the Practical Observation of their Sabbath. For from those words, Bake that which you will bake, and seethe that which you will seethe, and that which remaineth lay up for you to be kept untill the morning; v. 23. They conclude it to be unlawful to bake or seethe any thing on the Sabbath Day; whereas the words have re­spect [Page 239] only to the Manna that was to be pre­served. And from the words of v. 29. See, for that the Lord hath given you the Sabbath, there­fore he giveth you on the sixth day the Bread of two Dayes; abide you every man in his place, let no man go out of his place on the seventh day; they have made a Rule, yea many Rules about what Motions or removals are lawful on the Sabbath Day, and what not. And hence they have bound themselves with many anxious and scrupulous Observances; though the Injunction it self do purely and solely respect the people in the Wilderness, that they should not go out into the Fields to look for Manna on that day; which some of them having done, v. 27. an occasion was taken from thence for this In­junction. And hereunto do some of the Hea­then Writers ascribe the Original of the Sabba­tical Rest among the Jews; supposing that the seventh day after their departure out of Aegypt they came to a place of Rest, in Remembrance whereof they consecrated one day in seven to Rest and idleness ever after, whereunto they add other fictions of an alike nature. See Ta­cit. Hist. lib. 5.

§. 10 Not long after ensued the giving of the Law on Sinai, Exod. 20. That the Decalogue is a summary of the Law of Nature, or the Moral Law, is by all Christians acknowledged, nor could the Heathens of old deny it. And it is so perfectly. Nothing belongs unto that Law, which is not comprized therein. Nor can any [Page 240] one Instance be given to the contrary. Nor is there any thing directly, and immediately in it, but what belongs unto that Law. Only God now made in it, an especial Accommodation of the Law of their Creation unto that people, whom he he was in a second Work now form­ing for himself, Isa. 43. 19, 20, 21. Chap. 51. 15, 16. And this he did as every part of it was capable of being so accommodated. To this purpose he prefaceth the whole with an In­timation of his particular Covenant with them; I am the Lord thy God; and addeth thereunto the Remembrance of an especial Benefit, that they and they alone were made partakers of. That brought thee out of the Land of Aegypt, out of the house of Bondage, which he did in the pur­suit of his especial Covenant with Abraham and his seed. This made the Obligation to Obedi­ence unto the Law as promulgated on Mount Si­nai, to belong unto them peculiarly; to us, it is only an everlasting Rule, as declarative of the Will of God, and the Law of our Creation. The Obligation, I say, that arose unto Obedi­ence from the Promulgation of the Law on Mount Sinai, was peculiar unto the Israelites; and sundry things were then and there mixed with it, that belonged unto them alone. And where­as the Mercy, the consideration whereof, he proposeth as the great Motive unto Obedience, which was his bringing them out of Aegypt, with Reference unto his setling of them in the Land of Canaan, was a Typical Mercy, it gave the whole Law a station in the Typical Church [Page 241] State which they were now bringing into. It altered not the nature of the things command­ed, which for the substance of them were all Moral; but it gave their Obedience unto it a new and Typical Respect, even as it was the Tenor of the Covenant made with them in Sinai, with Respect unto the promised Land of Canaan, and their Typical State therein.

§. 51 This in an especial manner was the condi­tion of the fourth Commandment. Three things are distinctly proposed in it. (1.) The Com­mand for an Observance of a Sabbath Day, v. 8. Remember the Sabbath Day to keep it holy. This contains the whole substance of the Command. The formal Reason whereof is contained in the last clause of it, Wherefore the Lord blessed the Sabbath Day and hallowed it. And upon the neglect of the Observance of the Sabbath in for­mer Generations, with a Prospect on the many Difficulties that would arise among the people in the Observation of it for the future, as also because the Foundation and Reason of it in the Law of Creation, being principally external in the Works and Rest of God that ensued thereon, were not so absolutely ingrafted in the minds of men, as continually to evidence and manifest themselves, as do those of the other Precepts, there is an especial note put upon it for Remembrance. And whereas it is a positive Precept, as is that which follows it, all the rest being Negatives, it stood more in need [Page 242] than they of a particular charge, and special Motives; of which Nature one is added also to the next Command, being in like manner a Positive Enunciation. (2.) Secondly, There is an express Determination of this Sabbath to be one Day in seven, without which it was only included in the Original Reason of it, v. 9, 10. Six dayes shalt thou-labour, and do all thy Work, but the seventh Day is the Sabbath of the Lord thy God. And herein the Day originally fixed in the Covenant of Works is again limited unto this people, to continue unto the Time of the full Introduction and Establishment of the New Covenant. And this limitation of the seventh Day, was but the Renovation of the Com­mand when given unto them in the way of an especial Ordinance, Exod. 16. and belongs not to the substance of the Command it self. Yea take the Command it self without respect unto its explications elsewhere, and it expresseth no such limitation; though vertually because of the pre­cedent Institution, Exod. 16. it be contained in it. Hence (Thirdly) There is a Prescription for the manner of its Observance accommoda­ted unto the state and condition of that people, and that two wayes, (1.) In comprehending things Spiritual under things Carnal, when yet the carnal are of no consideration in the Worship of God, but as they necessarily attend upon things spiritual. Hence that part of the Command which concerns the manner of the Observation of the Sabbath to be kept holy, is given out in a Prohibition of bodily Labour and Work, [Page 243] or a Command of bodily Rest. But it is the Expression of the Rest of God and his compla­cency in his Works and Covenant, with the Sanctification of the Day in Obedience to his Commands, in and by the holy Duties of his Worship, that are principally intended in it. And this he farther intimates afterwards unto them by his Institution of a double Sacrifice to be offered Morning and Evening on that Day. (2.) In the Distribution of the people into the Capital Persons with their Relations, Servants and Strangers, that God would have to live amongst them, and joyn themselves unto them. In the whole it appears, that the Sabbath is not now commanded to be observed, because it is the seventh Day, as though the seventh Day were firstly and principally intended in the Command, which as we have shewed, that neither the sub­stance of the Command, nor the Reason of it, with which the whole of the Precept is begun and ended, will admit of; but the seventh Day is commanded to be observed, because by an antecedent Institution it was made to be the Sabbath unto that people, Exod. 16. (Whence it came to fall under the Command, not pri­marily, but reductively) as it had been on ano­ther account from the foundation of the World. The Sabbath therefore is Originally command­ed as one day in seven to be dedirated unto an Holy Rest. And the seventh Day, if we re­spect the order of the dayes, is added, as that especial Day, which God had declared that he would have at that Time his Sabbath to be ob­served on.

[Page 244] Now all these things in the Law of the Sabbath are Mosaical; namely, the Obligation that arose unto its Observation, from the Promulgation of the Law unto that people on Sinai; the limi­tation of the Day unto the seventh or last of the Week, which was necessary unto that Admi­nistration of the Covenant, which God then made use of, and had a respect unto a pre­vious Institution; the Manner of its Observance suited unto that servile and bondage frame of mind which the giving the Law on Mount Si­nai did ingenerate in them, as being designed of God so to do; the ingrafting it into the systeme and series of Religious Worship then in force, by the double Sacrifice annexed unto it, with the various uses in, and accommodations it had unto the Rule of Government in the Com­monwealth of Israel; in all which respects it is abolished and taken away.

§. 12 God having disposed and setled the Sabbath, as to the seventh Day, and the manner of its Observation, as a part of the Covenant then made with that people, he thereon makes use of it in the same manner, and unto the same Ends with the residue of the Institutions and Ordinances which he had then prescribed unto them. This he doth, Exod. 31. 13, 14, 14, 15, 16, 17. And the Lord spake unto Moses saying, Speak thou unto the Children of Israel, saying, Verily, my Sabbaths ye shall keep, for it is a sign between me and you throughout your Gene­rations, [Page 245] that ye may know that I am the Lord that doth sanctifie you. Ye shall keep the Sabbath therefore, for it is holy unto you. Every one that defileth it, shall surely be put to death, for whosoever doth any work therein, that soul shall be cut off from amongst his people. Six Dayes may work be done, but in the seventh is the Sabbath of Rest holy to the Lord, whosoever doth any work on the Sabbath Day, shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath through­out their Generations, for a perpetual Covenant. It is a sign between me and the children of Isra­el for ever. For in six Dayes the Lord made Heaven and Earth, and on the seventh Day he re­sted and was refreshed. This is the next men­tion of the Sabbath amongst that people, where­in all that we have before laid down is fully confirmed. God had now by Moses appointed other Sabbaths, that is Monthly and Annual Sa­cred Rests to be observed unto himself. With these he now joyns the Weekly Sabbath, in Al­lusion whereunto, they have that Name al­so given unto them. He had sufficiently ma­nifested a Difference between them before. For the one he pronounced himself on Mount Si­nai, as part of his universal and eternal Law. The other he Instituted by Revelation unto Moses, as that which peculiarly belonged unto them. The one was grounded on a Reason wherein they had no more concern or inte­rest than all the rest of mankind; namely, Gods Rest on his Works, and being refreshed [Page 246] thereon, upon the Creation of the World, and the establishment of his Covenant with man: the other, all built on Reasons peculiar unto themselves, and that Church State whereinto they were admitted. But here the Sabbaths of both these kinds are brought under the same Command, and designed unto the same Ends and Purposes. Now the sole Reason hereof lies in those temporary and Ceremo­nial Additions which we have manifested to have been made unto the Original Law of the Sabbath in its Accommodation to their Church State, with the Place which it held therein, as we shall see yet farther in particular.

§. 13 The Occasion of this Renovation of the Com­mand was the Building of the Tabernacle, which was now designed, and forthwith to be under­taken. And with Respect hereunto, there was a double Reason for the Repetition of this Com­mand. First, Because that Work was for an holy End, and so upon the matter an holy Work; and whereon the people were very intent; hence they might have supposed, that it would have been lawfull for them to have attended unto it on the Sabbath Dayes. This therefore God expresly forbids, that they might have no pretence for the Transgression of his Command. And therefore is the Penalty annexed unto it, so expresly here appointed and mentioned. Secondly, As the Tabernacle now to be built, was the only seat of that solemn instituted Wor­ship which God was now setting up amongst [Page 247] them; so the Sabbath being the great Means of its continuance and performance, this they were now to be severely minded of, lest by their neglect and forgetfulness thereof, they might come to a neglect and contempt of all that Worship, which was as it were built upon it. And as we observed before more than once, the Weekly Sabbath being inserted into the Oeconomy of their Laws, as to the matter of Works and Rest, it is comprized in the General with other Feasts called Sabbaths also. Verily, my Sab­baths ye shall keep. And in this regard they are all cast together by our Apostle, Col. 2. 16. and the Sabbath Dayes. And they who by vertue of this and the like Commands, would bind us up to the Judaical Sabbath, do cer­tainly lose both that, and all other ground for the Observance of any Sabbath at all. For look in what respects it is joyned with the other Sab­baths by Moses, in the same it is taken away with them by the Apostle.

§. 14 There is a treble Appropriation of the Weekly Sabbaths in this place made unto the Church of the Israelites. (1.) In that the Observati­on of it is required of them in their Genera­tions, that is, during the continuance of that Church State, which was to abide to the coming of Christ. For what was required of them in their Generations, as it was required, was then to expire and be abolished. (2.) That they were to observe it, as a perpetual Covenant, or [Page 248] as a part of that Covenant which God then made with them, which is called everlasting, because it was to be so unto them, seeing God would never make any other peculiar Co­venant with them. And whereas all the Sta­tutes and Ordinances that God then gave them belonged unto, and altogether entirely made up that Covenant, some of this, as this especial Command for the Sabbath, and that of Cir­cumcision, are distinctly called the Covenant, and ceased with it. (3.) It was given un­to them as an especial Pledge of the Cove­nant that God then made with them, wherein he rested in his Worship, and brought them to rest therein in the Land of Canaan, whereby they entred into Gods Rest. Hence it is called a sign between them. v. 13, 14, which is re­peated and explained, Ezek. 20. 12. A sign it was, or an evident Expression of the present Covenant of God, between them and him; not a Sacramental or Typical sign of future Grace in particular; any otherwise than as their whole Church Constitution, and their Worship in ge­neral whereof by these means it was made a part, were so; that is, not in it self or its own nature, but as prescribed unto them.

And a present sign between God and them it was upon a double account. (1.) On the part of the people; Their assembling on that Day for the Celebration of the Worship of God, and the avowing him alone therein to be their God, was a sign, or an evident express Acknow­ledgement that they were the people of the [Page 249] Lord. And this doth not in the least impeach its Original Morality; seeing there is no Moral Duty, but in its Exercise or actual Performance may be so made a sign. (2.) On the part of God, namely, that it was he who sanctified them. For by this Observance, they had a visible pledge that God had separated them unto, and for himself; and therefore had given them his Word and Ordinances, as the outward means of their further sanctification to be peculiarly attended unto on that Day. And on these Grounds it is, that God is elsewhere said to give them his Sabbaths, to reveal them unto them, as their peculiar Priviledge and Advantage. And their Priviledge it was. For although in comparison of the substance and Glory of things to be brought in by Christ, with the Liberty and Spirituality of Gospel Worship, all their Ordinances and Institutions were a yoke of Bon­dage, yet considering their Use, with their End and Tendency, compared with the Rest of the World at that time, they were an unspeakable Priviledge, Psal. 147. v. 19, 20. However there­fore the Sabbath was originally given before unto all mankind; yet God now by the Addi­tion of his Institutions to be observed on that Day whereby he sanctified the people, made an enclosure of it, so far unto them alone. Lastly, Here is added a peculiar sanction under the Penalty of Death. He that transgresseth it shall surely be put to Death, v. 14. God some­times threatneth cutting off and extermination unto Persons, concerning whom yet the people [Page 250] had no warranty to proceed Capitally against them; only he took it upon himself, as the Supream Legislator and Rector of that people, to de­stroy them and cut them off, as they speak, by the hand of Heaven. But where ever this expression is used, he shall surely be put to death, [...], dying he shall dye, there the people, or the Judges among them are not only war­ranted, but commanded to proceed Judicially against such an Offendor. And in this respect it belonged unto that severe Government which that people stood in need of, as also to mind them of the sanction of the whole Law of Cre­ation as a Covenant of Works, with the same Commination of Death unto all Transgressors. In all these regards, the Sabbath was Judaical, and is absolutely abolished and taken away.

§. 15 The Command is renewed again, Exod. 34. 21. Six Dayes thou shalt work, but on the seventh Day thou shalt Rest, in Earing time and in Har­vest thou shalt rest. Earing time and Harvest are the seasons wherein those who till the Ground, are most intent upon their Occasions, and do most hardly bear with Intermissions, because they may be greatly to their Dammage. Wherefore they are insisted on, or specified, to manifest that no Avocation nor pretence can justifie men in working or labour on that Day. For by expressing Earing and Harvest all those Inter­venings also are intended in those seasons, whereon damage and loss might redound un­to [Page 251] men, by omitting the gathering in of their Corn. And it should seem on this Ground, that on that day, they might not labour neither to take it away before a flood, nor remove it from an approaching fire. So some of the Ma­sters think, although our Saviour convince them from their own Practice, in relieving Cattel fallen into Pits on that day, Luke 14. 5. and by loosing them that were tyed to lead them to wa­tering, Chap. 13. 15. that they did not conceive this universally, to be the intendment of that Law, that in no case, any work was to be done. And it seems they were wiser for their Asses in those Dayes, than the poor wretch was for himself in latter Ages, who falling into the Jakes at Tewkesbury on that Day, would not suffer himself to be drawn out, if the Story be truely reported in our Chronicles. In general, I doubt not but that this Additional Explanation in a way of severity, is in its proper sense purely Judaical, and contains something more of Rigidness, that is required by the Law of the Sabbath as purely Moral.

§. 16 Mentioned it is again with a new Addition, Exod. 35. 2, 3. Six Dayes shall work be done, but on the seventh Day there shall be to you an holy Day, a Sabbath of Rest unto the Lord: who­soever doth work therein shall be put to death. Ye shall kindle no fire throughout your habitations on the Sabbath Day. Here again the Penalties, and the Prohibition of kindling fire are Mosaical; and [Page 252] so is, on their account, the whole Command, as here renewed, though there be that in it, which for the substance of it, is Moral. And here the seventh Day precisely is made [...] holi­ness unto them; (or [...] a Convocation of holiness; an holy Convocation as it is ex­pressed, Levit. 23. 2. where these words are again repeated) whose Profanation was to be avenged with Death. The Prohibition also added about kindling of fire in their habitations hath been the occasion of many anxious Observances among the Jews. They all agree that the kindling of fire for Profit and Advantage, in Kilns, and Oasts for the making of Brick, or drying of Corn, or for founding or melting Mettals, is here forbidden. But what need was there that so it should be; seeing all these things are expresly forbidden in the Command in general, Thou shalt do no manner of work; somewhat more is intend­ed. They say therefore, that it is the kindling of fire for the dressing of Victuals; And this in­deed seems to be the intendment of this espe­cial Law; as the Manna that was to be eaten on the Sabbath, was to be prepared on the Para­secue. But withal I say, this is a new additional Law, and purely Mosaical; the Original Law of the Sabbath making no entrenchment on the or­dinary duties of humane life, as we shall see afterwards. Whether it forbad the kindling of fire, for Light and Heat, I much question The present Jews in most places employ Christian Ser­vants about such works. For the poor wretches care not what is done to their Advantage; so [Page 253] they do it not themselves. But these and the like Precepts belonged unquestionably unto their Paedagogie, and were separable from the Original Law of the Sabbath.

§. 17 Lastly, The whole matter is stated, Deut. 5. 15. where after the Repetition of the Com­mandment, it is added; and remember that thou wast a Servant in the Land of Aegypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out Arm; therefore the Lord thy God commanded thee to keep the Sabbath Day. The Mercy and Benefit they had received in their Deliverance from Aegypt is given as the Reason, not why they should keep the Sabbath, as it was proposed as a Motive unto the Observation of the whole Law in the Preface of the Decalogue; but wherefore God gave them the Law of it, to keep and observe. Therefore the Lord thy God commanded thee to keep the Sabbath. Now the Reason of the Command of a Sabbatical Rost absolutely, God had every where declared to be, his making the world in six dayes, and resting on the seventh. The mention whereof in this place is wholly omitted; because an espe­cial Application of the Law unto that people is intended. So that it is evident, that the Mosai­cal Sabbath was on many Accounts, and in ma­ny things distinguished from that of the Deca­logue, which is a Moral Duty. For the Delive­rance of the people out of Aegypt, which was a be­nefit peculiar unto themselves, and Typical of Spi­ritual [Page 254] Mercies unto others, was the Reason of the Institution of the Sabbath as it was Mosaical, which it was not nor could be of the Sabbath absolutely; although it might be pressed on that people as a considerable Motive, why they ought to endeavour the keeping of the whole Law.

§. 18 From all that hath been discoursed, it appears. That the Observation of the seventh Day precisely from the Beginning of the world, belonged un­to the Covenant of Works; not as a Covenant, but as a Covenant of Works, founded in the Law of Creation; And that in the Administration of that Covenant, which was revived, and unto certain Ends reinforced unto the Church of Israel in the Wilderness, it was bound on them by an especial Ordinance to be observed throughout their Generations, or during the continuance of their Church State. Moreover, that as to the manner of the Observance required by the Law, as de­livered on Mount Sinai, it was a yoke and burden to the people, because that dispensation of the Law, gendred unto Bondage, Gal. 4. 24. For it begot a Spirit of fear and Bondage in all that were its Children, and subject unto its Power. In this condition of things, it was applyed unto sundry Ends in their Typical State, in which regard it was a shadow of good things to come. And so also was it in respect of those other Additional Insti­tutions, and Prohibitions which were inseparable from its Observation amongst them, whereof we have spoken. On all these Accounts I doubt not [Page 255] but that the Mosaical Sabbath and the manner of its Observation is under the Gospel utterly taken away. But as for the Weekly Sabbath, as requi­red by the Law of our Creation, reinforced in the Decalogue the summary Representation of that great Original Law, the Observation of it is a Moral Duty, which by Divine Authority is trans­lated unto another Day.

§. 19 The ancient Jews have a saying, which by the later Masters is abused, but a Truth is contained in it. [...] The Sabbath gives firmitude and strength to all the Affairs of this World. For it may be understood of the Blessing of God, on the due Observation of his Worship on that Day. Hence it was they say, that any young clean Beast that was to be offered in Sacrifice, must continue seven dayes with the Damm, and not be offered until the eighth, Levit. 22. 27. That a Child was not to be circum­cised until the eighth Day, that there might be an Interposition of a Sabbath for their Benediction. And it is not unlikely that the eighth Day was al­so signalized hereby, as that which was to succeed in the Room of the seventh, as shall be manifested in our next Discourse.

§. 1 HOw the Creation of all things was finish­ed. and the Rest of God and Man that ensued thereon, hath been declared. It hath also in part, and sufficiently as unto our present purpose, been evidenced, how the great Ends of the Creation of All, in the Glory of God, and the Blessed­ness of Man in him, with the pledge thereof in a Sabbatical Rest, were for a season as it were defeated and disappointed by the entrance of Sin, which brake the Covenant that was founded in the Law of Crea­tion, and rendred it useless unto those ends. For the Law became Weak through sin, and the flesh, or the corruption of our Nature that ensued thereon, [Page 355] Rom. 8. 5. Hence it could no more bring Man to Rest in God. But yet a continuation of the Obli­gatory force of that Law and Covenant, with the direction of it unto other ends and purposes, than at first given unto them, was under the Old Testament designed of God, and hath been declared also. Hence was the continuation of the original Sabbatical Rest, in the Church of Israel, with the especial ap­plication of its command unto that people, insisted on in the preceding Discourse. In this state of things, God had of old determined the Renovation of All by a new Creation; a new Law of that Crea­tion, a new Covenant, and a new Sabbatical Rest, unto his own Glory by Jesus Christ; and these things are now to be discussed.

§ 2 The Renovation of all things by Jesus Christ is prophesied of end foretold, as a new Creation of All, even of the Heavens and the Earth, and all things contained in them, Psal. 65. 17, 18. chap. 66. 22. 2 Pet. 3 13 Hence the state of things to be intro­duced thereby, was under the Old Testament called the World to come, Heb. 2. 5. So it is still called by the Jewish Masters, [...] and [...] So Kimchi amongst other Expositions of the Title of Psal. 92. a Psalm or Song for the Sabbath day, addes this, as that which the most antient Rabbins fixed on, [...] They interpreted it of the World to come, which shall be wholly Sabbath and Rest, and these are the dayes of the Messiah. A spi­ritual Rest it is they intend, and not a cessation of a Sabbath-day in particular; seeing in the prophesie of the new Temple, or Church-state in those dayes, [Page 356] there is especial direction given for the service of the Sabbath-day, Ezek. 46. 4.

And this Renovation of all things is said accor­dingly to be accomplished in Christ, 2 Cor. 5. 17, 18. Old things are past away, behold all things are become New; the Old Law, Old Covenant, Old Worship, Old Sabbath, all that was peculiar unto the Covenant of Works as such, in the first Institution of it, and its renewed declaration on Mount Sinai, all are gone, and antiquated. What now remains of them as to any usesulness in our living to God, doth not abide on the Old foundation, but on a New dispo­sition of them, by the Renovation of all things in Christ. For in the dispensation of the fulness of times. God gathered unto an Head all things in Christ, both which are in Heaven, and which are on Earth, even in him, Ephes. 1. 10. The whole old Creation, as far as it had any thing in its self, or its order, that belonged unto, or communicated any thing towards our living unto God and his Glory, is disposed anew in Christ Jesus unto that End.

But this Renovation of all, which is the founda­tion of all our acceptable Obedience unto God, and of his present Worship, consists principally in the Re­generation of the Elect, making them new Creatures, and the erection of a new Church-state thereby to the Glory of God. Now this new Creation of all must answer unto all the Ends of the Old, in refe­rence unto the Glory of God, and the Good of them who are partakers of it; otherwise it would not be so rightly called, nor answer the declared Ends of it, which was to gather all things to an Head in Christ Jesus. For what was lost by sin, [Page 357] as to the Glory of God in the old Creation, in this, was to be repaired and recovered.

§. 3 We may then, as the foundation of our present Discourse, consider how these things answer unto one another. First, the old Creation comprized in it the Law of the Obedience of all Creatures unto God. This was therein and thereby implanted on their Natures, with inclinations, Natural, or Moral, unto the Observation of it. And thus must it be also in the new Creation, as unto the subject of it, which is the Church. This Law of the old Creation unto Man, consisted principally in the Image of God in him, and con-created with him. For hereby did he both know his duty, and was enabled to perform it, and was acquainted with his Relation unto God, and dependance upon him, which rendred it necessary and indispensible. But this Law in the state of Crea­tion, fell under a double consideration, or had a double use; first of Rule, and then as a Principle. As a Rule, the light that was in the mind of man, which was a principal part of the Image of God in him, acquainted him with his whole duty, and di­rected him in the right performance of it. As a Principle, it respected the Ability that the whole man was endowed withall, to live to God according to his duty. This Law, as to its first use, being much impaired, weakned, and in a great measure made useless by sin, God was pleased to restore it in the vocal Revelation of his Will, especially in the Deca­logue, which with his own finger he wrote in Tables of Stone. In answer hereunto, a new Law of Obe­dience is introduced by the new Creation in Christ Jesus. And this principally consisted in the Reno­vation [Page 358] of the Image of God in the new Creatures, which was lost by sin: For they are renewed in the spirit of their minds, and do put on that new man, which after God is created in Righteousness and true Holiness, Ephes. 4. 23, 24. And this fully answers the first Law, as it was a Principle of Light, and Power, unto Obedience. And in a great measure it supplys the loss of it, as it was a Rule also; For there is a great Renovation thereof in God's writing his Law in our hearts, not here to be insisted on. But in this new Creation God designed to gather up all that was past, in the Old, and in the Law thereof, and in the continuation of it by writing under the Old Testament, unto one head in Christ. Wherefore he brings over in this state, the use of the first Law, as renewed and represented in Tables of Stone for a directive Rule of Obedience unto the new Creature; whereby the first original Law is wholly supplyed. Hereunto he makes an Addition of what positive Laws he thinks meet, as he did also under the Old Law of Creation, for the tryal of our Obedience, and our furtherance in it. So the Moral Law of our Obedience is in each condition, the old and the new, materially the same; nor is it possible that it should be otherwise. But yet this old Law, as brought over into this new estate, is new also. For all things are become new. And it is now the Rule of our Obedience, not meerly and absolutely unto God as the Creator, the first cause and last end of all, but as unto God in Christ bringing of us into a new Relation unto himself. In the Renovation then of the Image of God in our souls, and the transferring our of the Moral Law as a Rule accompanied with new distinct Principles, Motives and Ends, doth the [Page 359] Law of the new Creation consist, and fully answer the Law of the first, as it was a Principle and a Rule, each of them having their peculiar positive Laws annexed unto them.

§. 4 Secondly, The Law of Creation had a Covenant included in it, or inseparably annexed unto it. This also we have before declared, and what belonged thereunto, or ensued necessarily thereon. Thus therefore must it be also in the new Creation, and the Law thereof: Yea because the Covenant is that which as it were gathereth all things together, both in the Works and Law of God, and our Obedience, disposing them into that order which tendeth to the Glory of God, and the Blessedness of the Creatures in him; this is that which in both Creations is prin­cipally to be considered. For without this, no End of God in his Works, or Law, could be attained, nor man be made Blessed in a way of Righteousness and Goodness unto his Glory. And the Law of Creation no otherwise failed, nor became useless as to its first End by sin, but that the Covenant of it was thereby broken and rendred useless, as to the bringing of man unto the enjoyment of God. This therefore was principally regarded in the new Creation, name­ly the making, confirming, and ratifying of a new Covenant. And the doing hereof was the great promise under the Old Testament, Jerem. 31. 32. whereby the Believers who then lived, were made partakers of the benefits of it. And the confirming of this Covenant in and by Christ, is expressed as a part of the new Creation, Heb. 8. 9. and it is indeed comprehensive of the whole Work of it.

[Page 360] §. 5 Thirdly, The immediate End of the old Cove­nant, was to bring man by due Obedience unto the Rest of God. This God declared in, and unto his inbred native light, by his Works and his Rest that ensued thereon, and the Day of Rest which he in­stituted as a pledge thereof, and as a means of attain­ing it, by that Obedience which was required in the Covenant. This we have before declared, and this was the true original and End of the first Sabbatical Rest. All these things therefore must have place also in the new Covenant, belonging unto the new Crea­tion. The immediate End of it, is our entring into the Rest of God, as the Apostle proves at large, Heb. 4. But herein we are not absolutely to enter into Gods Rest, as a Creator and Rewarder, but into the Rest of God in Christ, the Nature whereof will be fully explained in our Exposition of that Chapter. For Obedience is now to be yielded unto God, not absolutely, but to God in Christ, and with that re­spect therefore are we to enter into Rest. The foundation hereof must lye in the Works of God in the new Creation, and the complacency with Rest which he took therein. For all our Rest in God, is founded in his own Rest in his Works. For a pledge hereof, a Day of Rest must be given and ob­served; the reasons and necessity whereof we have explained and confirmed in our preceding Dis­courses. This, as hath been shewed, originally was the Seventh day of the week. But as the Apostle tells us in another case, the Priesthood being changed, there must also of necessity a change of the Law ensue; so the Covenant being changed, and the Rest which was the End of it being changed, and the way of entring into the Rest of God being changed, a [Page 361] change of the Day of Rest must of necessity thereon ensue. And no Man can assert the same Day of Rest precisely to abide, as of old, but he must likewise as­sert the same Law, the same Covenant, the same Rest of God, the same way of entring into it, which yet, as all acknowledge, are changed. The Day first annexed unto the Covenant of works, that is, the se­venth Day, was continued under the Old Testa­ment, because the outward administration of that Covenant was continued. A relief indeed was pro­vided against the curse and penalty of it, but in the administration of it, the nature, promises, and threat­nings of that Covenant, though with other ends and purposes, were represented unto the people. But now that Covenant being absolutely abolished, both as to its nature, use, efficacy and power, no more to be represented nor proposed unto Believers, the whole of it, and its renewed administration under the Old Testament being removed, taken away, and disappearing, Heb. 8 13. the precise Day of Rest belonging unto it, was to be changed also; and so it is come to pass.

§. 6 We must here suppose what hath been before proved and confirmed. There was a Day of holy Rest unto God, necessary to be observed by the Law and Covenant of Nature, or Works; neither was or could either of them be compleat without it, look­ing on them as the rule and means of mans living unto God, and of his coming to the enjoyment of him. That this Day was in the innate right of Nature, as directed by the Works of God, designed and pro­posed unto it for that purpose to be one Day in seven. This was it to learn, and this it did learn from Gods [Page 362] creating the World in six dayes, and resting on the seventh; for God affirms every where, that because he did so, therefore it was the duty of man to labour on six dayes, as his occasions do require, and to rest on the seventh. This therefore they were taught by those Works and Rest of God, or it could not be proposed as the reason of their suitable practice; and for this end did God so Work and Rest. The Law therefore of this holy Rest he reneweth in the Deca­logue, amongst those other Laws, which being of the same nature and original, namely branches of the Law of our Creation, were to be unto us moral and eternal. For God would no longer entrust his mind and will in that Law unto the depraved nature of man, wherein, if he had not in the best, often gui­ded and directed it by fresh extraordinary revelati­ons, it would have been of little use to his glory; but committed it by vocal revelation to the minds of the people, as the doctrinal object of their considera­tion, and recorded it in tables of stone. Moreover, the nature of the first Covenant, and the way of Gods instructing man in the condition of it by his Works and Rest, had limited this holy Day unto the seventh Day, the observation whereof was to be commensurate unto that Covenant, and its admini­stration, however the outward forms thereof might be varied.

§. 7 On these suppositions we lay, and ought to lay the observation of the Lords Day under the New Te­stament, according to the institution of it, or decla­ration of the mind of Christ, who is our Lord and Law-giver concerning it. 1. A new work of Crea­tion, or a work of a new Creation is undertaken and [Page 363] compleated, Isa. 65. 17. Chap. 66. 22, 23. 2 Pet. 3. 13. Rev. 21. 1. Rom. 8. 19, 20. 2 Cor. 5. 17. Gal. 6. 15. 2. This new Creation is accompanied with a new Law, and a new Covenant; or the Law of faith, and the Covenant of Grace, Rom. 3. 27. Chap. 8. 2, 3, 4. Jer. 31. 32, 33, 34. Heb. 8. 8, 9, 10, 11, 12, 13. 3. Unto this Law and Covenant a Day of holy Rest unto the Lord doth belong, which can­not be the same Day with the former, no more than it is the same Law, or the same Covenant, which were originally given unto us, Heb. 4. 9. Rev. 1. 10. 4. That this Day was limited and determined to the first Day of the Week by our Lord Jesus Christ, is that which shall now further be confirmed; only I must desire the Reader to consider, that whereas the Topical Arguments whereby this Truth is confirmed, have been pleaded, improved, and vindicated by many of late, I shall but briefly mention them, and insist principally on the declaration of the proper grounds and foundations of it.

§. 8 As our Lord Jesus Christ, as the eternal Son and Wisdom of the Father, was the immediate cause, and Author of the old Creation, Joh. 1. 3. Col. 1. 16. Heb. 1. 2, 10. so as Mediatour, he was the Author of this new Creation, Heb. 3. 3, 4. He built the House of God; he built all these things, and is God. Herein he wrought, and in the accomplishment of it, saw of the travail of his soul, and was satisfied, Isa. 53. 11. that is, he rested and was refreshed. Herein he gave a new Law of life, faith, and obedience unto God, Isa. 42. 4. not by an addition of new Preceps to the moral Law of God, not virtually comprized therein, and distinct from his own positive institutions [Page 364] of worship, but in his revelation of that new way of obedience unto God in and by himself, with the espe­cial causes, means, and ends of it, which supplyes the use and end whereunto the Moral Law was at first designed, Rom. 8. 2, 3. Chap 10. 3, 4. where­by he becomes the Author of eternal salvation unto all that do obey him, Heb. 5. 9. This Law of life and obedience, he writes by his Spirit in the hearts of his people, that they may be willing in the day of his power, Psal. 110. 3. 1 Cor. 3. 3, 6. Heb. 8 10. not at once, and in the foundation of his work actually, but only in the causes of it. For as the Law of na­ture should have been implanted in the hearts of men in their conception, and natural nativity, had that dispensation of righteousness continued; so in the new birth of them that believe in him, is this Law written in their hearts in all generations, Joh. 3. 6. Hereon was the Covenant established, and all the promises thereof, of which he was the Mediatour, Heb. 8. 6. And for an holy Day of Rest, for the ends before declared, and on the suppositions before laid down, evincing the necessity of such a Day, he determined the observation of the first Day of the Week. For,

§. 9 First, On this Day he rested from his works, in and by his Resurrection; for then had he laid the founda­tion of the new Heavens, and new Earth, and finish­ed the works of the new Creation, when all the Stars sang together, and all the Sons of God shouted for joy. On this Day he rested from his works, and was refreshed, as God did, and was from his. For although he worketh hitherto, in the communication of his Spirit and Graces, as the Father continued to [Page 365] do in his works of providence, after the finishing of the works of the old Creation, though these works belonged thereunto; yet he ceaseth absolutely from that kind of work whereby he laid the foundation of the new Creation: henceforth he dieth no more. And on this Day was he refreshed in the view of his works, for he saw that it was exceeding good. Now as Gods Rest, and his being refreshed in his work, on the seventh Day of old, was a sufficient indication of the precise Day of Rest, which he would have observed under the administration of that origi­nal Law and Covenant; so the Rest of our Lord Je­sus Christ, and his being refreshed in and from his works on the first Day, is a sufficient indication of the precise Day of Rest, to be observed under the dispensation of the new Covenant now confirmed and established.

And the Church of Christ could not pass one Week under the New Testament, or in a Gospel-state of worship, without this indication. For the Judaical Sabbath, as sure as it was so, and as sure as it was annexed unto the Mosaical administration of the Covenant, was so far abolished, as not to oblige re­ally the Disciples of Christ in conscience unto the ob­servation of it, whatever any of them might for a season apprehend. And if a new Day was not now determined, there was no Day or season appointed, for an observance of an holy Rest unto the Lord, nor any pledge given us of our entring into the Rest of Christ. And those who say, that it is required that some time be set apart unto the ends of a Sabbatical Rest, but that there is no divine indication of that time, when, not what it is, or shall be, if we con­sider what are the ends of such a Rest, as before de­clared, [Page 366] must allow us to expect firmer proofs of their uncouth Assertion, than any as yet we have met withall.

§. 10 Accordingly, this Indication of the Gospel Day of Rest and Worship, was embraced by the Apostles, who were to be as the chief corner-stones, the foundation of the Christian Church. For immedi­ately hereon they assembled themselves on that Day, and were confirmed in their Obedience by the Grace of our Lord, in meeting with them thereon, Joh. 20. 19, 26. And it seems that on this Day only he ap­peared unto them, when they were assembled toge­ther, although occasionally he shewed himself to sun­dry of them at other seasons. Hence he left Thomas under his doubts an whole Week, before he gave him his gracious conviction, that he might do it in the Assembly of his Disciples on the first day of the week. From which time forward this Day was never without its solemn Assemblies, as shall further be cleared afterwards.

§. 11 Now because I am perswaded that the substance of all that we have laid down and pleaded for, in all the preceding Discourses, especially in what we have proposed concerning the foundation and causes of the Lords-day, is taught by the Apostle Paul in his Epi­stle to the Hebrews, chap. 4. I shall present unto the Reader the sum of his design and scope in that place, from vers. 3. to vers. 11. with an Application of it unto our present purpose; referring him yet, for farther satisfaction, unto our full Exposition of the Chapter it self. For this place is touched on by all who have contended about the original and duration [Page 367] of the Sabbatical Rest, but not yet that I know of diligently examined by any. I shall not fear to lay much of the weight of the cause wherein I am en­gaged upon it, and therefore shall take a view of the whole Context, and the Design of the Apostle therein.

§. 12 The words of the Apostle are; For we which have believed do enter into Rest, as he said, As I have sworn in my wrath, if they shall enter into my Rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh Day on this wise, And God did Rest the seventh Day from all his works. And in this place again, If they shall enter into my Rest. Seeing therefore it remaineth taht some must enter therein, and they to whom it was first preached, entred not in because of unbelief: Again, he limiteth a certain Day, saying, in David, To day, after so long a time; as it is said, To day if you will hear his voice, harden not your hearts. For if Jesus had given them Rest, then wonld he not afterwards have spoken of another Day. There remaineth there­fore a Rest to the people of God. For he that is entred into his Rest, he hath also ceased from his own works, as God did from his, Heb. 4. v. 3, 4, 5, 6, 7, 8, 9, 10, 11.

§. 13 The design of the Apostle in this Discourse, is to confirm what he had laid down, and positively asserted in the beginning of the Chapter. Now this is, That there is yet under the Gospel a promise of entring into the Rest of God, left or remaining unto Believers; and that they do enter into that Rest, by mixing the promise of it with Faith. This he de­clares; [Page 368] and the declaration of it was usefull unto, and necessary for the Hebrews. For he lets them know, that notwithstanding their present, and antient enjoyment of the Land of Canaan, with the Wor­ship and Rest of God therein, which their Fore­fathers fell short of by their unbelief, they were under a new Tryal, a new Rest being proposed unto them in the promise This he proves by a Testi­mony out of the 95th. Psalm, the words whereof he had insisted on at large Chap. 3. and doth so again in this. But the Application of that Testimony unto his purpose, is obnoxious to a great Objection; For the Rest mentioned in that Psalm, seems to be a Rest long since past and enjoyed, either by them­selves or others. They therefore could have no new or fresh concernment in it, nor be in danger of coming short of it. And if this were so, all the Ar­guments and Exhortations of the Apostle in this place, must needs be weak and incogent, as drawn from a mistaken and misapplyed Testimony.

§. 14 To remove this Objection, and thereby confirm his former Assertions and Exhortations thereon, is the Design of the Apostle in this Discourse.

To this End he proceeds unto the Exposition and Vindication of the Testimony it self, which he had cited out of the Psalms. And herein he shews from the proper signification of the words, from the Time when they were spoken, and the Persons to whom, that no other Rest was intended in them, but what was now by him proposed unto them, as the Rest of God and his people, in the Gospel.

The general Argument which to this purpose he insists upon, consists in an enumeration of all the [Page 369] several Rests of God and his people, which are men­tioned in the Scriptures. For from the consideration of them all, he proves that no other Rest could be intended in the words of David, but only the Rest of the Gospel, whereinto they enter who do be­lieve.

Moreover, from that Respect which the [...]ds of the Psalmist have unto the other foregoing Rests of God and his people, he manifests that they [...] were appointed of God, to be Representations of that spiritual Rest which was now brought in and estab­lished. This is the general Design of this Dis­course.

In pursuit hereof, he declares in particular, (1) That the Rest mentioned in the Psalm, is not that which ensued immediately on the Creation of all things. This he evinceth, because it was spoken of afterwards, a long time after, and that to another purpose, v. 4, 5. (2) That it was not the Rest of the Land of Canaan, because that was not entred into by them unto whom it was first proposed and promised; for they came short of it by their un­belief, and perished in the Wilderness; but this Rest which is now afresh proposed is such, as the people of God must and will enter into, v. 6, 7. (3) Whereas it may be objected, that although the Wilderness Generation entred not in, yet their po­sterity did so under the conduct of Joshua, v. 8. he answers, that this Rest in the Psalm being propo­sed and promised in David so long a time, (above 400 years) after the people had quietly possessed the Land whereinto they were conducted by Joshua, it must needs be that another Rest then yet to come, was intended in those words of the Psalmist, v. 9. [Page 370] And (4) to conclude his Argument, he declareth that this new Rest had a new peculiar foundation, which the other had no interest or concernment in, namely his ceasing from his works, and entring into his Rest, who is the Author of it, verse 10. This is his way and manner of arguing for the proof of what he had before laid down, and which he issueth in that Conclusion, verse 9. There remaineth therefore a Rest for the people of God.

§. 15 But we must yet further consider the nature of the several Rests here discoursed of by the Apostle, which will give light and confirmation unto what we have before discoursed. To this purpose will the ensuing Propositions taken from the words con­duce: As,

1. The Rest of God is the foundation and principal cause of our Rest. Hence in general it is still called Gods Rest; if they shall enter into my Rest; It is on some account or other Gods Rest before it is ours: not the Rest only which he hath appointed, commanded, and promised unto us, but the Rest wherewith himself rested, as is plainly declared on every head of the Rests here treated of. And this confirms that foundation and reason of a Sabbatical Rest which we have laid down in our third Exerci­tation.

Gods Rest is not spoken of absolutely, with re­spect unto himself only, but with reference unto an appointed Rest that ensued thereon, for the Church to rest with him in. Hence it follows, that the Rests here mentioned are as it were double, namely the Rest of God himself, and the Rest that ensued thereon for us to enter into. For instance, at the finishing of [Page 371] the works of Creation, which is first proposed, God ceased from his works, and rested. This was his own Rest, the nature whereof hath been before de­clared: He rested on the seventh day; But this was not all, he blessed it for the Rest of man, a Rest for us ensuing on his Rest, an expressive representation of it, and a pledge of our entring into, or being ta­ken into a participation of the Rest of God.

3. The Apostle proposeth the three-fold state of the Church unto consideration: (1) The state of it under the Law of Nature or Creation. (2) The state of it under the Law of Institutions, and carnal Ordinances. (3) That then introducing under the Gospel. Accordingly have we distinguished our Discourses concerning a Sabbatical Rest, in our third, and fourth, and this present Exercitation. To each of these he assigns a distinct Rest of God, a Rest of the Church, entring into Gods Rest, and a Day of Rest, as the means and pledge thereof. And withall he manifests that the two former were order­ed to be previous Representations of the latter, though not equally, nor on the same account.

First, He considers the Church and the state of it under the Law of nature, before the entrance of sin; and herein he shews first that there was a Rest of God in it; for saith he, the works were finished from the foundation of the world, and God did rest from all his works, verse 3, 4. As the foundation of all, he lay­eth down first the works of God. For the Church and every peculiar state of the Church is founded in the work, some especial work of God, and not meerly in a Law or Command. The works saith he, were finished from the foundation of the world; [...], the works; [...], the work, that is of God, the effect [Page 372] of his creating power, was finished or compleated; [...], from the foundation of the world: a Periphrasis of the six original Dayes, wherein time, and all things measured by it, and existent with it, had their beginning. This work of God, as hath been proved Exercit. 3. was the foun­dation of the Church in the state of Nature, and gave unto it the entire Law of its obedience.

On this work and the compleating of it, ensued the Rest of God himself, verse 4. God rested the se­venth day from all his works. This Rest of God, and his Refreshment he took in his works, as comprizing the Law and Covenant of our obedience, have been explained already.

But this alone doth not confirm nor indeed come near the purpose or Argument of the Apostle. For he is to speak of such a Rest of God, as men might enter into, as was a foundation of Rest unto them, or otherwise his Discourse was not concerned in it; whereupon by [...]citation of the words of Moses from Gen. 2. 2. he tells us, that this Rest of God was on the seventh day, which God accordingly blessed and san [...]tified, to be a Day of Rest unto man. So that in this state of the Church there were three things con­siderable; (1) The Rest of God himself on his works, wherein the foundation of the Church was laid. (2) A Rest proposed unto man to enter into with God, wherein lay the Duty of the Church. And (3) a Day of Rest, the seventh day, as a re­membrance of the one, and a means and pledge of the other. And herewith we principally confirm our judgement, in the Sabbaths beginning with the World. For without this supposition, the mention­ing of Gods work and his Rest, no way belonged to [Page 373] the purpose of our Apostle. For he discourseth only of such Rests as men might enter into, and have a pledge of. And there was no such thing from the foundation of the world, unless the Sabbath were then revealed: Nor is it absolutely the Work and Rest of God, but the Obedience of men, and their duty, with respect unto them, which he considers. And this could not be, unless the Rest of God was propo­sed unto men to enter into, from the foundation of the world.

§. 17 Secondly, the Apostle considers the Church un­der the Law of Institutions; and herein he represent­eth the Rest of the Land of Canaan, wherein also the three distinct Rests before-mentioned do oc­curre.

1. There was in it a Rest of God. This gives de­nomination to the whole: He still calls it his Rest; if they shall enter into my Rest. And the prayer about it was, Arise O Lord into thy Rest, thou and the Ark of thy strength, or the pledge of his pre­sence and Rest. And this Rest also ensued upon his work, for God wrought about it works great and mighty, and ceased from them when they were fi­nished. And this work of his answered in its great­ness unto the work of Creation, whereunto it is compared by himself, Isa. 51. 15, 16. I am the Lord thy God that divided the Sea, whose waves roar­ed, the Lord of Hosts is his Name, and have put my words in thy mouth, and have covered thee in the sha­dow of my hand, that I may plant the Heavens, and lay the foundation of the Earth, and say unto Zion thou art my people. The dividing of the Sea whose waves roared, is put by a Synecdoche for the whole [Page 374] work of God, preparing a way for the Church-state of that people in the Land of Canaan. And this he compares to the work of Creation, in planting the Heavens, and laying the foundation of the Earth. For although those words are but a Metaphorical expression of the Political and Church-state of that people, yet there is an evident Allusion in them unto the original Creation of all things. This was the work of God, upon the finishing whereof, he entred into his Rest, in the satisfaction and complacency that he had therein. For after the Erection of his Worship in the Land of Canaan, he sayes of it, this is my Rest, aná here will I dwell.

2. God being thus entred into his Rest. in like manner as formerly, two things ensue thereon: (1) That the people are invited and encouraged to enter into the Rest of God. This the Apostle treats concerning in this and the foregoing Chapter. And this their entrance into Rest, was their coming by Faith and Obedience into a participation of the Worship of God wherein he Rested, as a means and pledge of their everlasting Rest in him. And al­though some of them came short hereof, by reason of their unbelief, yet others entred into it under the conduct of Joshua. (2) Both these, his own Rest, and Rest of the people, God expressed by appoint­ing a Day of Rest. This he did, that it might be a token, sign, and pledge, not now, as given to this people absolutely of his first Rest at the Creation, but of his present Rest in his instituted Worship; and to be a means in the solemn observation of that Worship, to farther their entrance into his Rest eternally. Hence had the seventh Day a peculiar In­stitution among that people, whereby it was made [Page 375] to them, a sign and token, that he was their God, and they were his people. And here lies the foun­dation of all that we have before discoursed con­cerning the Judaical Sabbath, in our fourth Exer­citation.

It is true, this Day was the same in order of the Dayes, with that before observed; namely, the seventh Day of the Week. But it was now re­established upon new considerations, and unto new ends and purposes. The time of the change of the Day was not yet come; for this Work was but pre­paratory for a greater. And the Covenant where­unto the seventh Day was originally annexed, being not yet to be abolished, that day was not to be yet changed, nor another to be substituted in the room of it. Hence this Day became now to fall under a double consideration: First, as it was such a propor­tion of time as was requisite unto the Worship of God, and appointed as a pledge of his Rest in his Covenant. Secondly, as it received a new Institu­tion, with superadded ends and significations, as a token and pledge of Gods Rest in the Law of Insti­tutions, and the Worship erected therein. So both these states of the Church, had these three things distinctly; a Rest of God on his Works for their foundation; a Rest in Obedience and Worship for man to enter into; and a Day of Rest as a pledge and token of both the other.

§. 18 Thirdly, The Apostle proves from the words of the Psalmist, that there was yet to be a Third state of the Church; an especial state under the Messia, which he now proposed unto the Hebrews, and ex­horted them to enter into. And in this Church-state, [Page 376] there is to be also a peculiar state of Rest, distinct from them which went before. To the constitution hereof, there are Three things required. First, that there be some signal work of God compleated and finished, whereon he enters into his Rest. This was to be the foundation of the whole new Church-state, and of the west to be obtained therein. Secondly that there be a spiritual. Rest ensuing thereon, and arising thence, for them that believe to enter into. Thirdly, that there be a new, or renewed Day of Rest, to express that Rest of God, and to be a pledge of our e [...]tring into it. If any of these, or either of them be wanting, the whole structure of the Apo­stles discourse, will be dissolved; neither will there be any colour remaining for his mentioning the seventh day, and the Rest thereof. These things therefore we must farther enquire into.

§. 19 First, the Apostle sheweth, that there was a great work of God, and that finished, for the foundation of the whole. This he had made way for, chap. 3. vers. 4, 5. where he both expresly asserts the Son to be God, and shews the Analogie that is between the Creation of all things, and the building of the Church; that is, the works of the Old and New Creation. As then God wrought in the Creation of all, so Christ, who is God, wrought in the setting up of this new Church-state. And upon his finishing of it, he entred into his Rest, as God did into his, whereby he limited a certain Day of Rest unto his people. So he speaks; There remaineth therefore a Sabbatism for the people of God. For he that is entred into Rest, hath ceased from his works, as God did from his own. A new Day of Rest accommodated unto [Page 377] this new Church-state, ariseth from the Rest that the Lord Christ entred into, upon his ceasing from his works. And as to this Day, we may observe; (1) That it hath this in common with the former Dayes, that it is a Sabbatism, or one day in seven, which that name in the whole Scripture use, is limi­ted unto. For this portion of time to be dedicated unto Sacred Rest, having its foundation in the light and Law of Nature, was equally to be observed in every state of the Church. (2) That although both the former states of the Church had one, and the same Day, though varied in some Ends of it; now the Day it self is changed, as belonging to another Co­venant, and having its foundation in a work of ano­ther Nature, than what They had respect unto. (3) That the observation of it is suited unto the spiritual state of the Church under the Gospel, de­livered from the bondage frame of spirit where­with it was observed under the Law. And these things must be farther confirmed from the Context.

§. 20 The foundation of the whole is laid down v. 10. For he that is entred into his Rest, is ceased from his works, as God from his own. Expositors generally apply these words unto Believers, and their entring into the Rest of God; whether satisfactorily to themselves and others, as to their design, coherence, scope, or signification of particular expressions, I know not. The contrary appears with good evi­dence to me; For what are the works that Be­lievers should be said here to Rest from? Their sins, say some; their labours, sorrows and suffer­ings, say others. But how can they be said to Rest [Page 378] from these works, as God rested from his own? For God so rested from his, as to take the greatest delight and satisfaction in them, to be refreshed by them. In six dayes the Lord made Heaven and Earth, and on the seventh day he rested and was refreshed, Exod. 31. 17. He so rested from them, as that he rested in them, and blessed them, and blessed and sanctified the Time wherein they were finished. We have shewed before, that the Rest of God was not only a cessation from working, nor principally; but the satisfaction and complacency that he had in his works. But now if those mentioned be the works here intended, men cannot so Rest from them, as God did from his. But they cease from them, with a detestation of them, so far as they are sinfull; and joy for their deliverance from them, so far as they are sorrowfull. This is not to Rest, as God rested. Again; when are Believers supposed to Rest from these works? it cannot be in this World: For here we Rest not at all from Temptations, sufferings, and sorrows; and in that mortification of sin which we attain unto, yet the conflict is still continued, and that with severity unto death, Rom 7. 24. It must therefore be in Heaven that they thus Rest; and so it is affirmed accordingly. But this excludes the Rest in and of the Gospel, from the Apostles discourse, which renders it altogether unsuitable to his purpose. This I have so fully de­monstrated in the Exposition of the Chapter, as that I hope it will not be gainsayed. Thirdly, there is no comparison in the whole discourse between the works of God, and the works of Men, but be­tween the works of God in the Creation, and under the Law on the one side, and those in and under the [Page 379] Gospel on the other. And the whole comparison is summed up and closed in this Verse.

§. 21 It appears therefore that the subject of the Apo­stles Proposition in this place hath been mistaken. It is another who is intended, even Christ himself, the Son of God, and his Rest from his works, which is here compared with the Rest of God from his, at the foundation of the world, to which end alone the mention of them was introduced, verse 3, 4. For,

First, The Conjunction [...], For, whereby he brings in his Assertion, manifests that the Apostle in these words gives an account whence it is that there is a new Sabbatism remaining for the people of God. There remains a Sabbath-keeping for the people of God; for he that is entred into his Rest, is ceased from his works. Had there not been a work laying the foun­dation of the Gospel-Church-state, and a Rest of God in it, and ensuing thereon, there could have been no such Sabbatism for Believers, for those things are required unto a Sabbath. He had proved before, that there could be no such Rest but what was founded in the works of God, and his Rest that ensued thereon; such a foundation therefore, he saith, this new Rest must have, and it hath it. This must be and is in the Works and Rest of him by whom the Church was built, that is Christ, who is God, as it is expresly argued, Chap. 3. vers. 3, 4. For as that Rest which all the world was to observe, was founded in his Works and Rest who made the world, and all things in it; so the Rest of the Church under the Gospel is to be founded in his works and Rest, by whom the Church was built, that is Jesus Christ: [Page 380] For he on the account of his works and Rest is also Lord of the Sabbath, to abrogate one Day of Rest, and to institute another.

Secondly, The Apostle here changeth the manner of his expression from the plural absolutely, We who believe, or virtually in the name of a multitude, the people of God, into that which is absolutely singular; [...], He that is entred. A single person is here expressed, with respect unto whom the things men­tioned are asserted; and of this change of phrase, there can be no other reason given.

Thirdly, The Rest which this person is said to en­ter into, is called His Rest absolutely. As God speaking of the former Rest, calls it, My Rest, so this is the My Rest, of another, namely the Rest of Christ: whereas when the entring of Believers into Rest is spoken of, it is called either Gods Rest, They shall enter into my Rest; or Rest absolutely, We that believe do enter into Rest, but not their Rest, or our Rest, for it is not our own absolutely, but Gods Rest whereinto we enter, and wherein we rest. But the Rest here is the Rest of him whose it is, and who is the Author of ours.

Fourthly, There is a direct parallel in the words, between the works of the old Creation, and those of the new, which are compared by the Apostle. For,

1. There are the Authors of them, which on the one side is said to be God; as God did from his own, that is God the Creator, or God as Creator; on the other, He, [...], the same with [...], Chap. 3. vers. 3. that is He of whom we speak, as the Apo­stle declares himself, vers. 13. for in these words a transition is made unto his treating of the Person of Christ.

[Page 381] 2. The works of the one and the other are ex­pressed. The works of the Creator are [...], his proper works, his own works, the works of the old Creation, [...]. And there are the works of him of whom he speaks, [...], his works, those which he wrought in like manner as God did his own at the beginning; that is the work of building the Church. For these works must answer each other, and have the same respect unto their Authors; they must be good and compleat in their kind, and such as Rest and Re­freshment may be taken in, and on them. To com­pare the sins and sufferings of men with the works of God, our Apostle did not intend.

3. There is the Rest of the one and the other; and these also have their mutual proportion. Now God rested from his own works of Creation, (1) By ceasing from creating, only continuing all things by his Power in their order, and propagating them unto his Glory. (2) By his respect unto them, and re­freshment in them, as those which expressed his Ex­cellencies, and set forth his praise, and so satisfied his glorious design. So also must he rest who is spoken of. (1) He must cease from working in the like kind of works; he must suffer no more, die no more, but only continue the work of his grace and power in the preservation of the new creature, and the or­derly increase and propagation of it by his Spirit. (2) He takes delight and satisfaction in the works that he hath wrought; for he sees of the travel of his soul, and is satisfied, and is in the possession of that Glory which was set before him, whilest he was en­gaged in this work.

And these things sufficiently clear the Subject here [Page 382] spoken of, namely that it is Jesus Christ the Me­diator.

§. 22 The Works that the Rest mentioned respects have been sufficiently intimated; and I have so fully insist­ed on them in the Exposition of the third and fourth Verses of the third Chapter of this Epistle, that I shall not here again repeat them. In brief, all that he did and suffered in and from his Incarnation to his Resurrection, as the Mediator of the Covenant, with all the fruits, effects, and consequences of what he so did and suffered, whereby the Church was built, and the new Creation finished, belongs unto these works. His Rest that ensued on these works hath two parts; (1) A Cessation from his works, which was eminent, and answered Gods Rest from his own. (2) Satisfaction in his works, and the glorious product of them, as those which had an im­pression on them, of his Love and Grace, Psal. 16. 7.

§. 23 It remains only that we enquire into his Entrance into his Rest, both how and when he did so, even as God entred into his on the seventh day; for this must limit and determine a Day of Rest to the Gospel-Church. Now this was not his lying down in the Grave. His Body indeed there rested for a while; but that was no part of his mediatory Rest, as be was the founder and builder of the Church. For, (1) It was a part of his Humiliation: Not only his Death, but his abode and continuance in the state of Death, was so; and that a principal part of it. For after the whole Humane Nature was personally united unto the Son of God, to have it brought into a state [Page 383] of Dissolution, to have the Body and Soul separated from each other, was a great Humiliation. And every thing of this nature belonged unto his Works, and not his Rest. (2) This separation of Body and Soul under the power of Death, was poenal, a part of the sentence of the Law which he underwent. And therefore Peter declares, that the pains of Death were not loosed but in his Resurrection, Act. 2. 24. Whom God, saith he, hath raised up, loosing the pains of Death, because it was not possible that he should be holden of it. Whilst he was held of it, he was under it penally. This therefore could not be his Rest, nor any part of it. Nor did he in it enter into his Rest, but continued in his Work. Nor 2dly. did he first enter into his Rest at his Ascension: Then indeed he took actual possession of his Glory, as to the full publick manifestation of it. But to enter into Rest is one thing, and to take possession of Glory another. And it is placed by our Apostle as a consequent of his being justified in the Spirit, when he entred into Rest, 1 Tim. 3. 16. But this his entrance into Rest, was in, by, and at his Resurrection from the dead. For, (1) Then and therein was he freed from the sentence, power and stroke of the Law; being dis­charged of all the Debts of our sins, which he had undertaken to make satisfaction for, Acts 2. 24. (2) Then and therein were all Types, all Predicti­ons and Prophesies fulfilled, which concern the work of our Redemption. (3) Then therefore his work was done, I mean that which answereth Gods creating work, though he still continue that which answers his work of preservation. Then was the Law ful­filled and satisfied, Sathan subdued, Peace with God made, the Price of our Redemption paid, the Pro­mise [Page 384] of the Spirit received, and the whole Founda­tion of the Church of God gloriously laid on his Person, in his Works and Rest. (4) Then and therein was he declared to be the Son of God with power, Rom. 1. 4. God manifesting unto all, that this was he concerning and unto whom he said, Thou art my Son, this day have I begotten thee, Acts 13. 33.

§. 24 Thus did the Author of the New Creation, the Son of God, the Builder of the Church, having finished his works, enter into his Rest. And this was, as all know, on the morning of the first day of the week. And hereby did he limit and determine the Day for a sacred Sabbatical Rest under the New Testament. For now was the Old Covenant utterly abolished, and therefore the Day which was the pledge of Gods and Mans Rest therein, was to be taken away, and was so accordingly, as we have shewed. As the Rest from the beginning of the World, had its foundation from the works of God, and his Rest which ensued thereon, which was de­termined unto the seventh Day, because that was the Day wherein God ceased from those works, which Day was continued under the legal administration of the Covenant by Moses; so the Rest of the Lord Christ the Son of God, is the foundation of our Rest, which changing the old Covenant, and the day annexed unto it, he hath limited unto the first Day of the Week, whereon he ceased from his works, and entred into his Rest. And hereby the Apostle compleats the due Analogy that is between the several Rests of God and his people, which he hath dis­coursed of in this Chapter. For as in the beginning [Page 385] of the World, there was first, the work of God, and his Rest thereon, which made way unto a Rest for his people in himself and in his worship, by the con­templation of his works that he had made, on whose finishing he rested; and a Day designed, determi­ned, blessed and sanctified, to express that Rest of God; whence mention is made of those works in the command for the observation of that Day, see­ing the workship of God in and on it, consisted prin­cipally in the glorifying of him, by, and for those works of his; as also to be a means to further men in their entrance into eternal Rest, whereunto all these things do tend; and as at the giving of the Law, there was a great Work of God, and his Rest thereon, in his establishing his Worship in the Land of Canaan, which made way for the peoples entring into his Rest in that Worship and Countrey, and had a Day of Rest enjoyned unto them, to express the one and the other, as also to help them to enter finally into the Rest of God; so now under the Gospel there is a Rest answering all these, in and by the instances which we have given.

§. 25 And this is that which the Apostle affirms, as the substance of all which he hath evinced: Namely, that there is a Sabbatism for the people of God, v. 9. [...]: The word is framed by our Apostle from an Hebrew original, with a Greek Termination. And he useth it, as that which is comprehensive of his whole sense, which no other word would be. For he would shew that there is a Sabbatical Rest founded in the Rest of God, remaining for the Church; and therefore makes use of that word, whereby God expressed his own Rest when he [Page 386] sanctified the seventh Day, for a Day of Rest thereon. That Day of Rest being removed, and another, on a new foundation, namely, the Rest of Christ upon his works introduced, he calls it a Sabbatism, or a Sabbath-keeping. He doth not do this only and separately, averring the necessity of a Sabbath-observation in the first place, distinctly from a Spiritual Rest in Christ, with an Eternal Rest en­suing thereon; but in the manner and Order before laid down, wherein the necessity of such a Day is included. And besides the evidence that ariseth from the consideration of the whole Context, there are two things which make it undeniably evident, that our Apostle asserts an Evangelical Sabbath, or Day of Rest, to be constantly observed in and for the Worship of God under the Gospel. For first, without this design, there can be no tolerable Rea­son assigned, why he should mention the works of God from the foundation of the World, with his Rest that ensued thereon, and referr us to the seventh Day, which without respect unto another Day to be intro­duced, doth greatly involve his whole Discourse. Again, his use of this word, [...], a Sabba­tism, which is framed, and as it were coyned on pur­pose, that it might both comprise the Spiritual Rest aimed at, and also a Sabbath-keeping, or Observation of a Sabbath Rest, manifests his purpose. When he speaks of our Rest in general, he still doth it by [...], adding, that there was an especial Day for its enjoyment. Here he introduceth [...], a Sabbatism, which his way of arguing would not have allowed, had he not designed to express the Christian Sabbath. Adde hereunto, that he sub­joynes the especial Reason of such a Days observa­tion [Page 387] in the next Verse, as we have declared. And here do we fix the Foundation and Reason of the Lords-Day, or the Holy observation of the first Day of the Week; the Obligation of the fourth Commandment unto a weekly Sacred Rest, being put off from the seventh Day to the first, on the same Grounds and Reasons whereon the state of the Church is altered from what it was under the Law, unto what it is now under the Gospel. And the Co­venant it self also is changed; whence the seventh Day is now of no more force, than the old Cove­nant, and the old Law of Institutions, contained in Ordinances, because the Lord Christ hath ceased from his works, and entred into his Rest, on the first Day.

§. 26 Here we have fixed the foundation of the obser­vation of the Lords-Day, on the supposition of what hath been proved concerning our Duty in the Holy observance of one Day in seven, from the Law of our Creation, as renewed in the Decalogue. The remaining Arguments evincing the change of the Day from the seventh unto the first by Divine Au­thority, shall be but briefly touched on by me, be­cause they have been lately copiously handled, and fully vindicated by others. Wherefore, (1) when the Lord Christ intended conspicuously to build his Church upon the foundation of his Works and Rest, by sending the Holy Ghost with his miraculous Gifts upon the Apostles, he did it on this Day, which was then among the Jews the Feast of Pen­tecost, or of Weeks. Then were the Disciples ga­thered together with one accord, in the observance of the Day signalized to them by his Resurrection, [Page 388] Acts 2. 1. And by this doth their obedience receive a blessed confirmation, as well as their persons a glo­rious endowment with abilities for the work which they were immediately to apply themselves unto. And hereon did they set out unto the whole work of building the Church on that foundation, and promo­ting the worship of it, which on that Day was es­pecially to be celebrated.

§. 27 The Practice of the Apostles, and the Apostolical Churches, owned the Authority of Christ in this change of the Day of sacred Rest. For hence for­ward, whatever apprehensions any of them might have of the continuance of the Judaical Sabbath, as some of them judged that the whole service of it was still to be continued, yet they observed this Day of the Lord, as the time of their Assemblies and solemn worship. One or two instances hereof may be call­ed over, Acts 20. 6, 7. We came to Troas in five dayes, where we abode seven dayes. And upon the first day of the week, when the Disciples came toge­ther to break bread, Paul preached unto them, ready to depart on the morrow, and continued his speech untill midnight. I doubt not but in the seven dayes that the Apostle abode there, he taught and preached as he had occasion in the houses of the Believers; but it was the first Day of the Week, when they used according to their duty, to assemble the whole body of them, for the celebration of the solemn Ordinan­ces of the Church, synecdochically expressed by breaking of Bread. This they did, without any ex­traordinary warning or calling together; for in an­swer to their duty they were accustomed so to do. Such is the account that Justin Martyr gives of the [Page 389] practice of all Churches in the next Age; [...]. On the Day called Sunday there is an assembly of all Christians, whether living in City or the Countrey; and be­cause of their constant breaking of bread on this day, it was called Dies Panis, August. Epist 118. And Athanasius proved that he brake not a Chalice at such a time, because it was not the first Day of the Week when it was to be used, Socrat. lib. 5. cap. 22 And whosoever reads this passage without prejudice, will grant, that it is a marvellous, abrupt, and un­couth expression, if it do not signifie that which was in common observance amongst all the Disciples of Christ, which could have no other foundation but only that before laid down, of the Authority of the Lord Christ requiring it of them. And I doubt not but that Paul preached his farewel Sermon unto them, which continued untill midnight, after all the ordinary service of the Church was performed. And all the Objections which I have met withall against this instance, amount to no more but this; that although the Scripture sayes, that the Disciples met for their worship on the first Day of the Week, yet indeed they did not so do.

1 Cor. 16. 2. the same practice is exemplified; Upon the first Day of the Week, let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come. The constant Day of the Churches solemn Assemblies being fixed, he here takes it for granted, and directs them unto the ob­servance of an especial duty on that Day. What some except, that here is no mention of any such Assembly, but only that every one on that Day [Page 390] should lay by himself what he would give, which every one might do at home, or where they plea­sed, is exceeding weak, and unsuitable unto the mind of the Apostle. For to what end should they be limited unto a Day, and that the first Day of the Week, for the doing of that which might be as well, to as good purpose and advantage, performed at any other time, on any other Day of the Week what­ever? Besides it was to be such a laying aside, such a treasuring of it in a common stock, as that there should be no need of any Collection when the Apostle came. But if this was done only privately, it would not of its self come together at his Advent, but must be collected. But all exceptions against these Testi­monies have been so lately removed by others, that I shall not insist farther on them.

§. 28 That from these Times downwards the first Day of the Week had a solemn observation in all the Church­es of Christ, whereby they owned its substitution in the room of the seventh Day, applying the duties and services of a Sabbath unto it, hath also been de­monstrated. And that this was owned from the Authority of the Lord, is declared by John in the Revelation, who calls it the Lords Day, Rev. 1. 10. whereby he did not surprize the Churches with a new name, but denoted to them the Time of his Visi­ons, by the name of the Day which was well known unto them. And there is no solid Reason why it should be so called, but that it owes its pre-emi­nence and observation unto his Institution and Au­thority. And no man who shall deny these things, can give any tolerable account, how, when, or from whence this Day came to be so observed, and [Page 391] so called. It is [...], the Lords Day, the Day of the Lord, as the Holy Supper is [...], 1 Cor. 11. 20. the Lords Supper, by reason of his Institution. [...] the Day of the Lord in the Old Testament, which the LXX render [...], no where [...], signifies indeed, some illustrious Appearance of God in a way of judgement or mercy. And so also in the Person of Christ, this was the Day of his Appearance, Mark 16. 9. So was it still called by the ancient Writers of the Church. Ignatius in Epist. ad Trall. ad magnes. ect. Dionysius of Corinth. Epist. ad Rom. in Euseb. Hist. lib. 4. cap. 21. Theophilus Antioch. lib. 1. in 4. Evangel. Clemens Alex. stromat. lib. 7. cap. 7. Origen lib. 8. con. Cels. Tertul. de Coron. milit. cap. 3. As for those who assign the Institution of this Day to the Apostles, although the supposition be false, yet it weakens not the divine original of it. For an Ob­ligation lying on all Believers to observe a Sabbath unto the Lord, and the Day observed under the Law of Moses being removed, it is not to be imagined that the Apostles fixed on another Day, without im­mediate direction from the Lord Christ. For in­deed they delivered nothing to be constantly observed in the worship of God, but what they had his Au­thority for, 1 Cor. 11. 23. In all things of this na­ture, as they had the infallible guidance of the Holy Ghost, so they acted immediately in the Name and Authority of Christ, where what they ordained was no less of divine Institution, than if it had been ap­pointed by Christ in his own person. It is true, they themselves did for a season, whilest their Mi­nistery was to have a peculiar regard to the Jews, for the calling and conversion of the remnant that [Page 392] was amongst them, according to the election of grace, go frequently into their Synagogues on the se­venth Day to preach the Gospel, Act. 13. 14. Chap. 16. 13. Chap. 17. 2. Chap. 18. 4. But it is evident that they did so, only to take the opportu­nity of their Assemblies, that they might preach un­to the greater numbers of them, and that at such a season wherein they were prepared to attend unto sacred things. Upon the same ground Paul labour­ed if it were possible to be at Hierusalem at the Feast of Pentecost, Act. 20. 16. But that they at any time assembled the Disciples of Christ on that day for the worship of God, that we read not.

§. 29 We may now look back, and take a view of what we have passed through. That one Day in seven is by virtue of a divine Law to be observed Holy unto the Lord, the original of such an observation, Gen. 2. 2. the Letter of the fourth Commandement, with the nature of the Covenant between God and man, do prove and evince. And hereunto is there a considerable suffrage given by learned men of all parties. The Doctrine of the Reformed Divines hereabouts hath been largely represented by others. They also of the Church of Rome, that is, many of them agree herein. It is asserted in the Canon Law it self. Tit. de Feriis cap. licet, where the words of Alexander the third are, Tam veteris quam novi Te­stamenti pagina septimum Diem ad humanam quietem specialiter deputavit; where by septimus Dies he un­derstands one Day in seven, as Suarez sheweth, De Relig. lib. 2. cap. 2. And it is so by sundry Canonists reckoned up by Covarruvias. The School­men also give in their consent, as Bannes in 2a. 2a. [Page 393] g. 44. a. 1. Bellarmine contends expresly, decult­sanct. lib. 3. cap. 11. that Jus divinum requirebat ut unus Dies Hebdomadae dicaretur cultui divino. So doth Suarez, de dieb. sac. cap. 1. and others might be added. We have the like common con­sent, that whatever in the institution and observation of the Sabbath under the Old Testament was peculiar unto that state of the Church, either in its own na­ture, or in its use and signification, or in its manner of observance, is taken away by virtue of those Rules, Rom. 14. 5. Gal. 4. 10. Col. 2. 16, 17. Nor can it be denied but that sundry things annexed unto the Sabbatical Rest, peculiar to that Church-state which was to be removed, were wholly inconsistent with the spirit, grace, and liberty of the Gospel. I have also proved, that the observation of the seventh Day precisely, was a pledge of Gods Rest in the Cove­nant of works, and of our Rest in him, and with him thereby; so that it cannot be retained without a re-introduction of that Covenant, and the Righte­ousness thereof. And therefore although the com­mand for the observation of a Sabbath to the Lord, so far as it is moral is put over into the Rule of the new Covenant, wherein Grace is administred for the duty it requires; yet take the seventh Day pre­eisely as the seventh Day, and it is an Old Testament arbitrary institution, which falls under no promise of spiritual assistance in, or unto the observation of it. Under the New Testament we have found a new Creation, a new Law of Creation, a new Covenant, the Rest of Christ in that Work, Law, and Cove­nant, the limiting of a Day of Rest unto us, on the Day wherein he entred into his Rest, a new Name given unto this Day, with respect unto his Authority [Page 394] by whom it was appointed, and an observation of it by all the Churches, so that we may say of it, This is the Day which the Lord hath made, we will rejoyce and be glad in it, as Psal. 118. 24.

§. 30 These foundations being laid, I shall yet by some important considerations, if I mistake not, give some farther evidence unto the necessity of the Religious observation of the first Day of the Week, in oppo­sition unto the Day of the Law, by some contended for. It is therefore, first, acknowledged, that the observation of some certain Day, in and for the so­lemn publick Worship of God, is of indispensible necessity They are beneath our consideration by whom this is denyed. Most acknowledge it to be a Dictate of the Law of Nature, and the Nature of these things doth require it. We have proved also, that there is such a Determination of this Time, unto one Day in seven, as it must needs be the highest Im­pudence in any Person, Persons or Churches, to attempt any alteration herein. And notwithstand­ing the pretences of some about their liberty, none yet have been so hardy from the foundation of the World, as practically to determine a Day for the Worship of God, in any other Revolution of Dayes or Times, to the neglect and exclusion of one Day in seven. Yea the Light hereof is such, and the use of it so great, that those who have taken up with the worst of Superstitions instead of Religion, as the Mahumetans, yet complying in general with the performance of a solemn Worship to God, have found it necessary to fix on one certain Day in the Hebdomadal Revolution for that purpose. And in­deed partly from the Appointment of God, partly [Page 395] from the Nature of the Thing it self, the Religious observation of such a Day, is the great preservative of all solemn Profession of Religion in the World. This the Law of Nature, this the written Word di­rects unto, and this Experience makes manifest unto all. Take away from amongst men, a conscience of observing a fixed stated Day of Sacred Rest to God, and for the celebration of his Worship in Assemblies, and all Religion will quickly decay, if not come to nothing in this World. And it may be observed, though it be not evident whether be the Cause, or the Effect, that where, and amongst whom Religion flourisheth in its power, there, and amongst them is conscience the most exercised, and the most di­ligence used in the observation of such a Day. I will not say absolutely that it is Religion, or other Principles, that teacheth men exactness in the ob­servation of this Day; nor on the other hand, that a conscience made of this observation, doth procure an universal strictness in other Duties of Religion. But this is evident, that they are mutually helpfull unto one another. And therefore though some have laboured to divest this Observation of any imme­diate Divine Authority, yet they are forced to supply such a Constitution for the Observation of one Day in seven, as that they affirm, that none can omit its Observation without Sin in ordinary cases; whether they have done well to remove from it the command of God, and to substitute their own in the room of it, they may do well to consider.

§. 31 Let then the state of things in reference unto the first day of the week, with the presence of God in, and his blessing upon the Worship of the Church [Page 396] therein, be considered. And this is a consideration, as I think, by no means to be despised. It is mani­fest to all unprejudiced persons, that the Apostles and Apostolical Churches, did religiously observe this Day. And no man can with any modesty question, the celebration of the Worship of God therein, in the next succeeding Generations. In the possession of this practise are all the Disciples of Christ at this day in the World, some very few only excepted, who Sabbatize with the Jews, or please themselves with a vain pretence that every Day is unto them a Sabbath. Nor is it simply the Catholicism of this practise which I insist upon; though that be such, and hath such weight in things of this nature, as that for my part I shall not dissent from any practise that is so attested: But it is the blessing of God upon it, and the Worship on this Day performed, which is pleaded, as that which ought to be of an high esteem with all humble Christians. On this Day, through­out all Ages, hath the Edification of the Churches been carried on, and that publick revenue of Glory been rendred unto God which is his due. On this Day hath God given his presence unto all his solemn Ordinances, for all the Ends for which he hath ap­pointed them. Nor hath he by any means given the least intimation of his displeasure against his Churches, for their continuance in the observation of it. On the other side, not only have the wisest and holiest men, who have complained of the Sins of their se­veral times and Ages wherein they lived, which procured the pouring out of the Judgements of God upon them, constantly reckoned the neglect and pro­phanation of the Lords-day among them; but such instances have been given of particular severities [Page 397] against them who have openly prophaned this Day, and that upon unquestionable Testimonies, as may well affect the minds and consciences of those who profess a Reverence of God, in the holy dispensations of his Providence.

Nor can any of these things be pleaded, to give countenance unto any other Day, that should be set up in competition with the Lords-day, or the first day of the week. What of this nature can be spoken concerning the seventh Day now by some contended for, and that which is grievous, by some persons Holy and Learned? Of what use hath it ever been to the Church of God, setting aside the occasional Advantages taken from it by the Apostles, of preaching the Gospel in the Synagogues of the Jews? What Testimonies have we of the presence of God with any Churches, in the Administration of Gospel-Ordinances and Worship on that Day? And if any lesser Assemblies do at present pretend to give such a Testimony, wherein is it to be compared with that of all the holy Churches of Christ through­out the World in all Ages, especially in those last past.

Let men in whose hearts are the wayes of God, seriously consider the use that hath been made under the blessing of God, of the conscientious observation of the Lords-day, in the past and present age, unto the promotion of Holiness, Righteousness, and Religion universally in the power of it, and if they are not under invincible prejudices, it will be very difficult for them to judge, that it is a Plant which our Heavenly Father hath not planted. For my part, I must not only say, but plead whilst I live in this World, and leave this Testimony to the present and [Page 398] future ages, if these Papers see the light, and do survive, that if I have ever seen any thing in the wayes and worship of God, wherein the power of Religion or Godliness hath been expressed; any thing that hath represented the Holiness of the Gospel, and the Author of it; any thing that hath looked like a Proeludium unto the everlasting Sab­bath and Rest with God, which we aim through Grace to come unto, it hath been there, and with them, where and amongst whom the Lords-day hath been had in highest esteem, and a strict observation of it attended unto, as an Ordinance of our Lord Jesus Christ. The Remembrance of their Ministry, their Walking and Conversation, their Faith and Love, who in this Nation have most zealously pleaded for, and have been in their persons, Fami­lies, and Churches or Parishes, the most strict ob­servers of this Day, will be precious with them that fear the Lord, whilst the Sun and Moon endure. Their Doctrine also in this matter, with the Blessing that attended it, was that which multitudes now at Rest, do bless God for; and many that are yet alive, do greatly rejoyce in. Let these things be despised by those who are otherwise minded, to me they are of great weight and importance.

§. 32 Let us now a sittle consider the Day that by some is set up, not only in competition with this, but to its utter exclusion. This is the seventh Day of the week, or the old Judaical Sabbath, which some contend that we are perpetually obliged to the ob­servation of, by vertue of the Fourth Command­ment. The Grounds whereon they proceed in their Affertion, have been already disproved, so far as the [Page 399] Nature of our present undertaking will admit; and such evidences given unto the change of the Day, as will not easily be everted, nor removed. The con­sequences of the observation of the seventh Day, should the practice of it be re-assumed amongst Christians, is that which at present I shall a little en­quire into, when we have summed up somewhat of what hath been spoken. (1) It was not directly, nor absolutely required in the Decalogue, but con­sequentially only, by way of Appropriation to the Mosaical Oeconomy, whereunto it was then an­nexed. The command is to observe the Sabbath-day, and the blessing is upon the Sabbath-day; God blessed the Sabbath-day. And the mention of the seventh day in the Body of the command, fixeth the number of the Dayes in whose Revolution a Sabba­tical Rest returns, but determines not an everlast­ing Order in them; seeing the Order relating to the Old Creation, is inconsistent with the Law, Reason, and Worship of the New. And if the seventh day and the Sabbath, as some pretend, are the same, the sense of the command in the enforcing part of it is, but the seventh day, is the seventh day of the Lord thy God, which is none at all. (2) The state of the Church, and the Administration of the Covenant, whereunto the observation of this day was annexed, are removed, so that it cannot continue, no more than an House can stand without a Foundation. (3) The Lord Christ who was the Lord of the Sab­bath, and by assuming that Iitle to himself, mani­fested his Authority as to the disposal of the Day whereon a Sabbatical Rest was to be observed, hath in his own Rest from his works, limited unto us ano­ther day of Sacred Rest, called from his appointment [Page 400] of it, the Lords-day, his Day who is the Lord of the Sabbath. (4) The Day so introduced by his Autho­rity, hath from the Day of his Rest been observed without interruption, or any such difference about it, as fell out among the Churches of God about other Feast dayes, whose observation was introduced among them, they knew not well how; as of the Pascha, and the like. And whereas the due obser­vation of it, hath been enjoyned by Councils, Edicts of Emperors, Kings, and Princes, Laws of all sorts; advised and pressed by the antient Wri­ters amongst Christians, and the practice of its ob­servance taken notice of by all who from the be­ginning have committed the Affairs of Christianity unto posterity; yet none of any sort pretend to give it any original, but all mediately, or immediately referr it unto Christ himself. The observation then of this Day, First, is an evident Judaizing, and a returnal unto those Rudiments of the World, which the Apostle so severely cautioneth us against. I know not how it is come to pass, but so it is faln out, that the nearer Judaism is unto an absolute Abolition and Disappearance, the more some seem inclinable to its revival and continuance, or at least to fall back themselves into its antiquated obser­vances. An end it had put to it morally and legally long ago, in the coming, Death and Resurrection of Jesus Christ. And we may say of it, what the Apostle said of Idols when the World was full of Idolatry, we know that Judaism is nothing in the world; no such thing as by some it is esteemed. The actual Abolition of it in the profession of the present Jews, by the removing of the Veyle from their Hearts and Eyes, and their turning unto God, [Page 401] we hope, is in its approach. And yet, as was said, there seems in many an inclination unto their Rites, and servile observances.

It is apparent in the Acts and Epistles of the Apo­stles, especially that to the Hebrews, that at the first preaching of the Gospel, there were very many Jews who came over to the faith and profession of it. Many of these continued zealous of the Law, and would bring along with them all their Mosaical In­stitutions, which they thought were to abide in force for ever. In this weakness and mis-apprehension, they were forborn in the patience of God, and wis­dome of the Holy Ghost, guiding the Apostles and Disciples of Jesus Christ. In this state things conti­nued unto the destruction of Hierusalem and the Temple, when the chiefest cause of their contests was taken away. In the mean time they carried themselves very variously, according to the various tempers of their minds. For it is apparent that some of them were not content themselves to be in­dulged in their opinions and practices, but they en­deavoured by all means to impose the observance of the whole Mosaical Law on the Churches of the Gentiles. Their Circumcision, their Sabbaths, their Feasts and Fasts, their Abstinences from this or that kind of meats, they were contending about, and thereby perverting the minds of the Disciples. Some stop was put to the evil consequences hereof in the Synod at Hierusalem, Acts 15. which yet de­termined nothing concerning the Jews own practice, but only concerning the liberty of the Gentile-Belie­vers.

After the destruction of Hierusalem, City and Temple, these professing Jews fell into several distinct [Page 402] wayes. Some of them, who as is probable had de­spised the heavenly warning of leaving the place, took up their lot amongst their unbelieving Brethren; relinquishing the profession of the Gospel which they had made, not it may be with any express renuntia­tion of Christ, but with a dis-regard of the Gospel, which brought them not those good things they look­ed for; of which mind Josephus the Historian seems to be one. These in time became a part of that Apostate brood which have since continued in their enmity to the Gospel, and into whose new and old superstitions, they introduced sundry customes which they had learned among the Christians. Some ab­solutely relinquished their old Judaism, and com­pleatly incorporated with the new Gentile Church­es, unto whom the promise and Covenant of Abra­ham was transferred and made over. These were the genuine Disciples of our great Apostle. Others continued their profession of the Gospel, but yet still thought themselves obliged unto the observation of the Law of Moses, and all its institutions. Here­upon they continued in a distinct and separate state from the Believers and Churches of the Gentiles, and that for some Ages, as some say to the dayes of Adrian. These it may be were they whom Eusebi­us out of Hegesippus calls [...], Masbothai, whom he reckons as a Sect of the Jews, Histor. lib. 4. 21. The Jews call them [...], that is, Sabbatarians, which must be from some observation of the Sabbath in a distinct manner, or for different Reasons, from themselves. Buxtorfe, and our late learned Lexicographer, render [...], by Sabbatarii, adding this explanation, Qui secundum Christi Doctrinam Sabbatum observabant, by a [Page 403] mistake; For as they are reckoned unto the Jews by Hegesippus, so those who followed the Doctrine of Christ, did not Sabbatize with the Jews, nor were ever called Sabbatarians by them. There was in­deed a sort of persons among the Samaritans who are called Sabuaei, whom Epiphanius makes the third sect of them. But these were so called without any respect unto a Sabbatical observation. [...] the Jews call them, that is Septenarii. from [...]; un­less we shall think with Drusius, that they were so denominated from Sebaia, who came along with Dosthai to settle the new Inhabitants of Samaria. Epiphanius sayes no more of them, but that they observed the Feast of Pentecost in Autumn, and the Feast of Tabernacles in the Spring, at the time of the Jews Passeover. But this gives no account why they should be so called. But they got this appella­tion from their observation of every Day in the Week, between the Passeover and the Pentecost, that is for seven weeks, which was the same with the second Day in the Week of unleavened bread, whereon the Omer or Sheaf of first fruits was to be offered. But to return. After this many of them coalesced, and we hear no more of them. In the mean time as there were great disputes and heats be­tween the differing parties, whilest the occasion of their difference continued, so the Gentile Believers did in many things either condescend unto those of the Circumcision, or fell themselves in liking with their observances, and received them into practice. Hence it was that they embraced the Paschal solem­nity, with some other Festivals, and also in many places admitted the sacredness of the seventh Day Sabbath, though still observing according to the in­stitution [Page 404] of Christ and his Apostles the Lords Day also. And it is not improbable that they might be induced the rather to continue these observations, that they might thereby give a publick testimony of their faith against the Marcionites, who began early to blaspheme the Old Testament, and the God thereof; which blasphemy they thought to condemn by this practice. And hence in those Writings which are falsly ascribed to the Apostles, but suited to those times, Can. 66. and Constitut. lib. 7. cap. 24. the observation both of the Saturday and the Lords Day are enjoyned.

Others of these Jews about the same season con­stituted a sect by themselves, compounding a Religi­on out of the Law and Gospel, with additions and interpretations of their own. These the Ancients call Ebionites. Circumcision with all the Sabbaths, Feasts, and Rites of Moses, they retained from the Law. That the Messiah was come, and that Jesus Christ was he, they admitted from the Gospel; that he was only a meer man, not God and man in one person, they added of their own, yet in com­pliance with the sense and expectation of the corrupt and carnal part of the Church of the Jews, whereof originally they were. And this sect is that which in a long tract of time hath brought forth Mahu­metanisme in the East. For the Religion of the Mahumetans is nothing but that of the Ebio­nites, with a super-addition of the interests and fanatical brain-sick notions of the Impostor him­self.

And yet so it is that some begin now to plead, that these Ebionites were the only true and genuine Believers of the Circumcision in those dayes. These, [Page 405] they say, and these alone, retained the Doctrine preached by the Apostles to the Jews, for they were the same and no other with those which were also called Nazarenes. Thus do the Socinians plead ex­presly, and have contended for it in sundry Treati­ses published to that purpose. This they do, ho­ping to obtain from thence some countenance unto their impious Doctrine about the person of Christ, wherein they agree with the Ebionites. But as to their Sabbatizing with the Jews, and the rest of their ceremonial observances, they will have nothing to do with them, as not finding those things suited unto their interest and design. But herein do they now begin to be followed by some among our selves, who apparently fall in with them in sundry things condemned by our Apostle, and on the account whereof they declined him, and rejected his Autho­rity, as others seem almost prepared to do, on other Reasons not here to be mentioned. In particular some begin to Sabbatize with them, yea to outgo them. For Ebion and his followers, although they observed the seventh Day Sabbath with the Jews, yet they observed also the Lords Day with the Chri­stians, in honour of Jesus Christ, as both Eusebius and Epiphanius testifie: [...]. They in like manner with us observe the Lords Day, in remembrance of the saving Resurrection. How great a scandal these things are to Christian Religion, how evidently tending to harden the Jews in their in­fidelity is apparent unto all. For the introduction of any part of the old Mosaical systeme of Ordinan­ces, is a tacite denial of Christs being come in the flesh, at least of his being the King, Lord, and Law­giver [Page 406] of his Church. And to lay the foundation of all Religious solemn Gospel-worship in the observa­tion of a Day, which as such, as the seventh Day precisely, hath no relation unto any natural or mo­ral precept, not instituted, not approved by Jesus Christ, cannot but be unpleasing to them who desire to have their consciences immediately in­fluenced by his Authority, in all their approaches unto God. But Christ is herein supposed to have built the whole fabrick of his worship on the foundation of Moses, and to have graffed all his institutions into a stock, that was not of his own planting.

§. 33 Moreover it is evident that this opinion concerning the necessary observation of the seventh Day Sab­bath, tends to the increasing and perpetuating of schismes and differences amongst the Disciples of Christ; things in their own nature evil, and to be avoided by all lawfull wayes and means. It is known how many different opinions and practices there are amongst professors of the Gospel. That they should all be perfectly healed or taken away perhaps in this world, is not to be expected. For the best know but in part, and prophesie but in part. That every good man, and genuine Disciple of Christ ought to endeavour his utmost for their removal, none will deny. For if it be our duty so far as it is possible, and as much as in us lyeth to live peaceably with all men, in that peace which is the life of civil society; doubtless it is so much more to live so with all Be­lievers, in a peaceable agreement in the worship of God. And therefore of all differences in judgement which lead unto practice, those are the worst and [Page 407] most pernicious, which occasion or draw after them any thing whereby men are hindred from joyning together in the same publick solemn worship, whereby they yield unto God that Revenue of his Glory which is due unto him in this world. And that many of these are found at this day, is not so much from the Nature of the things themselves about which men differ, as from the weakness, prejudices, and corrupt affections of them who are possessed with different Apprehensions about them. But now upon a supposition of an Adherence by any unto the seventh day Sabbath, all Communion amongst Pro­fessors in solemn Gospel-Ordinances is rendred im­possible. For if those of that perswasion, do expect that others will be brought unto a relinquishment of an Evangelical observance of the Lords-day Sabbath, they will find themselves mistaken. The Evidence which they have of its Appointment, and the Expe­rience they have had of the presence of God with them in its Religious Observation, will secure their Faith and Practise in this matter. Themselves on the other hand, supposing that they are obliged to meet for all solemn worship on the seventh day, (which the other account unwarrantable for them to do, on the pretence of any binding Law to that purpose) and esteem it unlawfull to assemble Re­ligiously with others on the first Day, on the Plea of an Evangelical warranty, they absolutely cut off themselves from all possibility of Communion in the Administration of Gospel-Ordinances, with all other Churches of Christ. And whereas most other Breaches as to such Communion, are in their own nature capable of healing, without a Renunciation of those Principles in the minds of men, which seem to [Page 408] give countenance unto them; the Distance is here made absolutely irreparable, whilst the Opinion mentioned is owned by any. I will press this no farther, but only by affirming, that persons truely fearing the Lord, ought to be very carefull and jealous over their own understandings, before they embrace an Opinion and Practice, which will shut them up from all visible Communion, with the generality of the Saints of God in this World.

§. 34 We have seen the least part of the inconveniences that attend this perswasion, and its practise; nor do I intend to mention all of them which readily offer themselves to consideration. One or two more may yet be touched on. For those by whom it is owned, do not only affirm that the Law of the seventh day Sabbath is absolutely and universally in force, but also that the Sanction of it, in its penalty against Transgressors, is yet continued. This was, as is known, the Death of the offender by stoning. So did God himself determine the Application of the Curse of the Law, unto the breach of this Command, in the instance of the man that gathered wood on that day, and was stoned by His direction, Numb. 45. 35. Now the consideration of this penalty, as expressive of the Curse of the Law, influenced the minds of the Jews into that bondage frame wherein they observed the Sabbath. And this alwayes put them upon many anxious arguings how they might satisfie the Law in keeping the Day, so as not to incurr the penalty of its Transgression. Hence are the Questions among the Jews, no less endless than those about their Genealogies of old, about what [Page 409] work may be done, and what not, how far they might journey on that day, which when they had with some indifferent consent reduced unto 2000 Cubits, which they called a Sabbath-dayes journey, yet where to begin their measure, from what part of the City where a man dwelt, from his own House, or the Synagogue, or the Walls, or Sub­urbs of it, they are not agreed. And the dread hereof was such amongst them of old, from the rigorous Justice wherewith such Laws with such pe­nalties were imposed on them, that untill they had by common consent in the beginning of the Rule of the Hasmonaeans, agreed to defend themselves from their Enemies on that Day, they sate still in a neglect of the Law of Nature, requiring all men to look to their preservation against open violence, and suffered themselves to be slain, to their satiety who chose to assault them thereon. And certainly, it is the greatest madness in the world, for a people to en­gage in War, that do not think it at least lawfull at all times to defend themselves. And yet they lost their City afterwards by some influence from this Superstition. And do men know what they do when they endeavour to introduce such a Bondage into the observance of Gospel-worship, a yoke and bon­dage upon the Persons and Spirits of men, which those before us were not able to bear? Is it according to the mind of Christ, that the Worship of God, which ought to be in Spirit and Truth, now under the Gospel, should be enforced on men by capital penalties? And let men thus state their Principles; The seventh Day is to be kept precisely a Sabbath unto the Lord, by virtue of the Fourth Command­ment, for not one Day in seven, but the seventh Day [Page 410] it self is rigorously and indispensibly enjoyned unto observation; and that the Transgression of this Law, not as to the Spiritual Worship to be observed on it, but as to every outward Transgression, by journeying or other bodily labour, is to be avenged with Death; undoubtedly in the practice of these Principles, besides that open contradiction which they will fall into, unto the Spirit, Rule, and Word of the Gospel, they will find themselves in the same en­tanglements wherein the Jews were and are. And as the Cases that may occur, about what may be done and what not, what Cases of necessity may interpose for relief, are not to be determined by private per­sons according to their own light and understanding, because they have respect unto the publick Law, but by them unto whom power is committed to judge upon it, and to execute its penalty; so there will so many Cases, and those almost inexplicable, emerge hereon, as will render the whole Law an intolerable Burden unto Christians. And what then is become of the liberty wherewith Christ hath made us free? and wherein is the preheminence of the Spiritual Wor­ship of the Gospel, above the Carnal Ordinances of the Law?

§. 35 And this introduceth an Evil of no less hainous importance, than any of those before enumerated. The precise observation of the seventh Day as such, is undoubtedly no part of the Law, naturally moral. This we have sufficiently proved before, as I sup­pose. That Law is written in the Hearts of Be­lievers, by virtue of the Covenant of Grace, and strength is administred thereby unto them for the due performance of the Duties that it doth require. [Page 411] Nor is it an Institution of the Gospel; none ever pretended it so to be. If there be not much against it in the New Testament, yet surely there is nothing for it. In the things that are so, we have ground to expect the Assistance of the Spirit of Christ, to enable us for their right observation to the Glory of God, and our own edification, or increase in Grace. But it is a meer Precept of the Old Law as such. And what the Law speaks, it speaks unto them that are under the Law. In all its Precepts, [...], it exerciseth a severe Do­minion over the souls and consciences of them that are under it. And we have no way to extricate our selves from under that Dominion, but by our being dead unto its power and Authority as such, through the Death of Christ; or an interest by Faith in the Benefits that through his fulfilling and satisfying the Law, do redound to the Church. But what is required of any one, under the notion of the formal and absolute power of the Law, is to be performed in and by that spirit, which is ad­ministred by the Law, and the strength which the Law affords; and this indeed is great, as to con­viction of Sin; nothing at all, as unto Obedience and Righteousness. Do men in these things appeal unto the Law? unto the Law they must go. For I know not any thing that we can expect Assistance of Gospel-Grace in or about, but only those things which are originally moral, or superadded unto them in the Gospel it self; to neither of which Heads this observation of the seventh Day as such can be referred. It is therefore a meer legal Duty, properly so called, and in a bondage frame of Spirit, without any especial assistance of Grace [Page 412] it must be performed. And how little we are be­holding unto those who would in any one instance reduce us from the liberty of the Gospel, unto bondage under the Law, our Apostle hath so fully declared, that it is altogether needless farther to attempt the manifestation of it.

§. 1 IT remains that something be briefly offered, which may direct a practice suitable unto the principles laid down and pleaded. For this is the End of all sacred Truth, and all instruction there­in. This that great Rule of our blessed Saviour both [Page 414] teacheth us, and obligeth us to an answerable duty, If you know these things, happy are ye if you do them, Joh. 13. 17. words so filled with his wisdome, that happy are they in whose hearts they are alwayes abi­ding. The End then of our learning Scripture-Truths, is to obtain such an Idea of them in our minds, as may direct us unto a suitable practice. Without this they are to us of no use, or of none that is good; [...]. Knowledge without practice puffeth, not buildeth up. For as Austin speaks with reference unto those words, Con. Faust. Man. lib. 15. cap. 8. Multa quibusdam sunt noxia, quamvis non sint mala. Things not evil, yea good in themselves, may be hurtfull unto others. And no­thing is usefull but as it is directed to its proper End. This practice is unto sacred Truth.

§. 2 I confess our endeavours herein may seem less ne­cessary than in the foregoing Discourses. For there are many Treatises on this part of our present Sub­ject, extant in our own language, and in the hands of those who esteem themselves concerned in these things. With some they meet indeed with no other entertainment, than the Posts did that were sent by Hezekiah through Ephraim, Manasseh and Zebulun, to invite them unto the Passeover; they are laughed to scorn and mocked at, 2 Chron. 30. 10. But wis­dome is justified of her children. Unto some they are of great use, and in great esteem. And for the most part in the main of their design they do agree. So that the Truth in them is established in the mouthes of many witnesses, without danger of divi­ding the minds of men about it. But yet I cannot take my self to be discharged hereby from the consi­deration [Page 415] of this concern also of a sacred Rest under the Gospel, the nature of our design requiring it. And there are yet important Directions for the right sanctifying of the Name of God, in and by the due observance of a Day of sacred Rest, which I have not taken notice to have been insisted on by others; and whereas a due improvement may be expected of the peculiar principles before discussed, I shall go through this part of the Work also.

§. 3 Besides, there are not a few complaints, and those managed, at least some of them, by Persons of sobriety and learning, pretending also a real care for the preservation and due observance of all duties of Piety and Religion, that there hath been some excess in the Directions of many given about the due san­ctification of the Lords Day. And there is no small danger of mistakes on this hand, whilest therein is a pretence of zeal and devotion to give them counte­nance. Of this nature some men do judge some ri­gorous prescriptions to be, which have been given in this matter. And they say that a great disadvantage unto Religion hath ensued hereon. For it is pre­tended that they are such as are beyond the constitu­tion of humane nature to comply withall; of which kind God certainly requires nothing at our hands. Hence it is pleaded, that men finding themselves no way able to come unto a satisfaction, in answer unto the severe Directions for duties, and the manner of their performance, which by some are rigorously prescribed, have taken occasion to seek for relief, by rejecting the whole command; which is duely in­terpreted in such a condescension as they were capable of a compliance withall, they would have adhered [Page 416] unto. On this account men have found out various inventions to colour their weariness of that strict course of duty which they were bound unto. Hence have some taken up a plea, that every Day is to them a Sabbath, that so they might not keep any. Some, that there is no such thing as a sacred Rest on any Day, required of us by the Authority of Christ, and therefore that all Directions for the manner of the observance of such a Day, are to no purpose. And many by degrees have declined from that strict­ness, which they could not come up unto a delight in, untill they have utterly lost all sense of duty to­wards God in this matter. And these things are true, only the Reasons of them are not agreed on.

§. 4 And in things of this nature those who are called to the instruction of others, are carefully to avoid Extreams. For he that condemns the righteous, and he that justifieth the wicked, are both of them an abomination to the Lord. And several Instances there are of the miscarriages of men on the one hand and the other. On the one, lay the sin of the Phari­sees of old. When they had gotten the pretence of a command, they would burden it with so many rigid observances, in the manner of its performance, as should make it a yoke intolerable to their Disciples; getting themselves the reputation of strict observers of the Law. But in truth they were not so wanting unto their own ease and interest, as not to provide a secret dispensation for themselves. They would scarce put a finger to the burdens which they bound and laid on the shoulders of others. And this is the condition of all almost that hath an appearance of [Page 417] Religion or Devotion in the Papacy. And a fault of the same nature, though not of so signal a provo­cation, others may fall into unadvisedly, who are free from their hypocrisie. They may charge and press both their own consciences, and other mens, above and beyond what God hath appointed. And this they may do with a sincere intention to promote Religion and Holiness amongst men, by engaging them into the strictest wayes of the profession of it. Now in the Directions of the consciences of men about their duties to God, this is carefully to be avoided. For Peace is only to be obtained in keep­ing steady and even to the Rule. To transgress on the right hand whatever the pretencebe, is to lye for God, which will not be accepted with him.

§. 5 On the other hand there lyeth a rock of far greater danger. And this consists in the accommodation of the Laws, Precepts and Institutions of God, unto the lusts, with the present courses and practices of men. This evil we have had exemplified in some of late, no less conspicuously than the fore-mentioned was in them of old. A mystery of iniquity unto this purpose hath been discovered not long since, and brought forth to light, tending to the utter deban­chery of the consciences and lives of men. And in it lyes the great contrivance, whereby the famous sect of the Jesuits have prevailed on the minds of many, especially of Potentates and great men in the earth, so as to get into their hands the conduct of the most important affairs of Europe. And this abominati­on, as it is known, hath lately been laid open by the diligence of some, in whom at once concurred a commendable care of Christian Morality, and an [Page 418] high provocation in other things, by them who en­deavoured to corrupt it. A search hath been made into the Writings which that sort of men have pub­lished, for the Direction of the consciences of men in the practice of moral duties, or unto their Disciples, for their guidance upon confessions. And a man may say of the discovery, what the Poet said upon the opening of the House of Cacus:

Such a loathsome appearance of vizards and pre­tences for the extenuating of sin, and countenancing of men in the practice of it, was never before repre­sented unto the eyes of men. The main of their de­sign as is now manifest, hath been so to interpret Scripture-Laws, Rules and Precepts, as to accommo­date them all to that course of corrupt conversation, which prevaileth generally in the world, even among them who are called Christians.

A Work exceeding acceptable and obliging to all sorts of men, who if not given up to open Atheisme, would rejoyce in nothing more, than in a reconcili­ation between the Rule of their consciences and their lusts, that they might sin freely without trouble or remorse. To this end having learned the inclinati­ons [Page 419] and temptations of men from their private confes­sions, and [...]nding it a thing neither possible in it self, nor at all conducing to their own interest, to endea­vour their Reformation by, and recovery unto the fixed stable Rule of Truth and Duty, they have by their false glosses, subtle distinctions, and resined imaginations, made it to justifie and countenance them in the highest abominations, and in wayes leading constantly to the practice of them. And there is nothing in their whole course, which faith­full interpreters of the mind of God ought more care­fully to avoid, than a falling in any instances into that evil, which these men have made it their design to promote and pursue. The World indeed seems to be weary of the just, righteous, holy wayes of God; and of that exactness in walking according to his in­stitutions and commands, which it will be one day known that he doth require. But the way to put a stop to this declension, is not by accommodating the commands of God to the corrupt courses and wayes of men. The Truths of God, and the Holiness of his Precepts, must be pleaded and defended though the World dislike them here, and perish hereafter. His Law must not be made to lacquey after the wills of men, nor be dissolved by vain interpretations, because they complain they cannot, indeed because they will not comply with it. Our Lord Jesus Christ came not to destroy the Law and the Prophets, but to fulfill them, and to supply men with spiritual strength to fulfill them also. It is evil to break the least Commandement, but there is a great aggravation of that evil in them that shall teach men so to do. And this cannot be done, but by giving such Expositions of them, as by virtue whereof, men may think [Page 420] themselves freed from an obligation unto that obe­dience, which indeed they do require. Wherefore though some should say now as they did of old con­cerning any command of God, Behold what a weari­ness it is? and what profit is it to keep his Ordinances? yet the Law of God is not to be changed to give them relief. We are therefore in this matter to have no consideration of the present course of the world, nor of the weariness of professors in the wayes of strict obedience. The sacred Truth and Will of God in all his commands is singly and sincerely to be enquired after.

§. 6 And yet I will not deny but that there have been and are mistakes in this matter, leaning towards the other extream. Directions have been given, and that not by a few, for the observation of a Day of Holy Rest, which either for the matter of them or the manner prescribed, have had no sufficient war­rant or foundation in the Scripture. For whereas some have made no distinction between the Sabbath as Moral, and as Mosaical, unless it be meerly in the change of the Day, they have endeavoured to in­troduce the whole practice required on the latter into the Lords Day. But we have already shewed that there were sundry additions made unto the com­mand, as to the manner of its observance, in its ac­commodation unto the Mosaical Pedagogie; be­sides that the whole required a frame of spirit suited thereunto. Others again have collected whatever they could think of, that is good, pious, and usefull in the practice of Religion, and prescribed it all in a multitude of instances, as necessary to the sanctifica­tion of this Day; so that a man can scarcely in six [Page 421] Dayes read over all the duties that are proposed to be observed on the seventh. And it hath been also no small mistake, that men have laboured more to mul­tiply Directions about external duties, giving them out as it were by number or tale, than to direct the mind or inward man, in and unto a due performance of the whole duty of the sanctification of the Day, according to the spirit and genius of Gospel Obedi­ence. And lastly, it cannot be denied but that some, it may be measuring others by themselves, and their own abilities, have been apt to tye them up unto such long tiresome duties, and rigid abstinen­ces from refreshments, as have clogged their minds, and turned the whole service of the Day into a wea­risome bodily exercise, that profiteth little.

§. 7 It is not in my design to insist upon any thing that is in controversie amongst Persons learned and sober. Nor will I now extend this Discourse unto a particu­lar consideration of the especial duties required in the sanctification or services of this Day. But whereas all sorts of men, who wish well to the furtherance and promotion of Piety and Religion in the World, on what Reasons or foundations soever they judge that this Day ought to be observed an holy Rest to the Lord, do agree that there is a great sinfull neglect of the due observation of it, as may be seen in the Wri­tings of some of the principal of those who cannot grant unto it an immediate divine Institution; I shall give such Rules and general Directions about it, as a due application whereof will give sufficient gui­dance in the whole of our duty therein.

§. 8 It may seem to some necessary, that something [Page 422] should be premised concerning the measure or conti­nuance of the Day to be set apart unto an Holy Rest unto the Lord. But it being a matter of controversie, and to me on the Reasons to be mentioned afterwards, of no great importance, I shall not insist upon the examination of it, but only give my judgement in a word concerning it. Some contend that it is a natu­ral Day, consisting of 24 hours, beginning with the evening of the preceding Day, and ending with the same of its own. And accordingly so was the Church of Israel directed, Lev. 23. 32. From even unto even shall you celebrate your Sabbath; although that doth not seem to be a general Direction for the ob­servation of the Weekly Sabbath, but to regard only that particular extraordinary Sabbath, which was thus instituted; namely the Day of Atonement on the tenth Day of the seventh moneth, vers. 27. However suppose it to belong also unto the weekly Sabbath; it is evidently an addition unto the com­mand particularly suited unto the Mosaical Pedago­gie, that the Day might comprize the Sacrifice of the preceding evening in the services of it, from an obe­dience whereunto we are freed by the Gospel. Nei­ther can I subscribe unto this opinion; and that be­cause, (1) In the description and limitation of the first original seven Dayes, it is said of each of the six that it was constituted of an evening and a morning; but of the Day of Rest there is no such description; it is only called the seventh Day, without any assig­nation of the preceding evening unto it. (2) A Day of Rest according to Rules of natural equity, ought to be proportioned unto a Day of work or la­bour, which God hath granted unto us for our own use. Now this is to be reckoned from morning to [Page 423] evening, Psal. 104. 20, 21, 22, 23. Thou makest darkness and it is night, wherein all the Beasts of the forest do creep; (from whose yelling the Night hath its name in the Hebrew Tongue.) The young Lions rear after their prey, and seek their meat from God. The Sun riseth, they gather themselves together, and lay them down in their dens. Man goeth forth to his work and his labour untill the evening. The Day of labour is from the removeal of darkness and the night, by the light of the Sun, untill the return of them again; which allowing for the alterations of the Day in the several seasons of the year, seems to be the just measure of our Day of Rest. (3) Our Lord Jesus Christ who in his Resurrection gave beginning and being to the especial Day of Holy Rest under the Go­spel, rose not untill the morning of the first Day of the Week, when the beamings of the light of the Sun began to dispel the darkness of the night; or when it dawned towards day, as it is variously expressed by the Evangelists. This with me, determines this whole matter. (4) Meer Cessation from labour in the night, seems to have no place in the spiritual Rest of the Gospel to be expressed on this Day; nor to be by any thing distinguished from the night of other Dayes of the Week. (5) Supposing Christi­ans under the obligation of the Direction given by Moses before-mentioned; and it may entangle them in the anxious, scrupulous intrigues which the Jews are subject unto, about the beginning of the evening it self, about which their greatest Masters are at va­riance, which things belong not to the Oeconomy of the Gospel. Upon the whole matter, I am inclina­ble to judge, and do so; that the observation of the Day is to be commensurate unto the use of our natural [Page 424] strength; on any other Day, from morning to night. And nothing is hereby lost that is needfull unto the due sanctification of it. For what is by some re­quired as a part of its sanctification, is necessary and required as a due preparation thereunto. This there­fore is our first Rule or Direction.

The first Day of the Week, or the Lords-Day, is to be set apart unto the ends of an Holy Rest unto God, by every one, according as his natural strength will enable him, to employ himself in his lawfull occasions any other Day of the Week. There is no such certain stan­dard or measure for the observance of the duties of this Day, as that every one who exceeds it, should by it be cut short, or that those who on important Reasons come short of it, should be stretched out thereunto. As God provided in his services of old, that he who was not able to offer a Bullock, might offer a Dove, with respect unto their outward con­dition in the world; so here there is an allowance also for the natural temperaments and abilities of men. Only whereas if Persons of old had pretended poverty, to save their charge in the procuring of an offering, it would not have been acceptable, yea they would themselves have fallen under the curse of the Decei­ver; so no more will now a pretence of weakness or natural inability, be any excuse unto any for neglect or profaneness. Otherwise God requires of us, and accepts from us, according to what we have, and not according to what we have not. And we see it by experience, that some mens natural spirits will carry them out unto a continuance in the outward observance of duties, much beyond, nay doubly per­haps unto what others are able, who yet may ob­serve an Holy Sabbath unto the Lord with acceptati­on. [Page 425] And herein lyes the spring of the accommoda­tion of these duties to the sick, the aged, the young, the weak, or Persons any way distempered. God knoweth our frame, and remembreth that we are dust; as also, that, that dust, is more discomposed, and weakly compacted in some than others. As thus the People gathered Manna of old, some more, some less, [...] every man according to his appetite, yet he that gathered much had nothing over, and he that gathered little had no lack, Exod. 16. 17, 18. So is every one in sincerity according to his own ability, to endeavour the sanctifying of the Name of God in the duties of this Day; not being obliged by the examples or prescriptions of others, according to their own measures.

§. 9 Secondly, Labour to observe this Day, and to per­form the duties required in it, with a frame of mind becoming and answering the spirit, freedom and liberty of the Gospel. We are now to serve God in all things in the newness of the spirit, and not in the oldness of the letter, Rom. 7. 6. with a spirit of peace, delight, joy, liberty, and a sound mind. There were three Rea­sons of the bondage servile frame of spirit, which was in the Judaical Church, in their observance of the duties of the Law, and consequently of the Sabbath.

First, The dreadfull giving and promulgation of it on Mount Sinai, which was not intended meerly to strike a terror into that Generation in the wilder­ness, but through all Ages, during that Dispensation, to influence and awe the hearts of the People into a dread and terror of it. Hence the Apostle tells us that Mount Sinai gendered unto bondage, Gal. 4. 24. [Page 426] that is, the Law as given thereon, brought the Peo­ple into a spiritually servile state, wherein although secretly on the account of the Ends of the Covenant they were children and heirs, yet they differed nothing from servants, Chap. 4. 1, 3.

Secondly, The renovation and re inforcement of the old Covenant, with the promises and threatnings of it, which was to be upon them during the continu­ance of that state and condition. And although the Law had a new Use and End now given unto it, yet they were so in the dark, and the proposal of them attended with so great an obscurity, that they could not clearly look into the comfort and liberty finally intended therein. For the Law made nothing per­fect; and what was of Grace in the administration of it, was so veiled with Types, Ceremonies, and sha­dows, that they could not see into the End of the things that were to be done away, 2 Cor. 3. 13.

Thirdly, The sanction of the Law by death en­creased their bondage. For as this in it self was a terror unto them in their services, so it was expres­sive, and a representation of the original curse of the whole Law, Gal. 3. 13. And hereby were they greatly awed and terrified, although some of them by especial Grace were enabled to delight themselves in God and his Ordinances.

And in these things was administred a spirit of bon­dage unto fear, which by the Apostle is opposed to the spirit of Adoption, whereby we cry Abba Father, Rom. 8. 15. Which, where it is, there is liberty; where the spirit of the Lord is there is liberty, 2 Cor. 3. 17. and there only. And therefore although they boasted that they were the children of Abraham, and on that reason free and never in bondage; yet our [Page 427] Saviour lets them know, that whatever they pre­tended, they were not free untill the Son should make them so. And from these things arose those innu­merable, anxious scrupulosities which were upon them in the observation of this Day, accompanied with the severe nature of those Additions in its obser­vation, which were made unto the Law of it, as ap­propriated unto them for a season.

Now all these things we are freed from under the Gospel. For,

(1) We are not now brought to receive the Law from Mount Sinai, but are come unto Mount Sion. So the Apostle at large, Heb. 12. 18, 19, 20, 21, 22, 23, 24. For ye are not come unto the Mount that might be touched; (that is, which naturally might be so by mens hands, though morally the touching of it was forbidden) and that burned with fire, nor unto blackness, and darkness, and tempest. And the sound of a Trumpet, and a voice of words, which they that heard entreated that the Word should not be spoke unto them any more; for they could not endure that which was commanded, and if so much as a Beast touch the Mountain it shall be stoned or thrust through with a dart. And so terrible was the sight, that Moses said, I exceedingly fear and quake; which it seems were the words he used, where it is on this occasion said of him, And Moses spake, but nothing is added of what he said, Exod. 19 19. which things are in­sisted on by him to shew the Grounds of that bon­dage which the People were in under the Law; whereunto he addes, But you are come to Mount Si­on, unto the City of the living God, the heavenly Hie­rusalem; Hierusalem that is above, which is free, which is the mother of us all, Gal. 4. 26. That is, [Page 428] we receive the Law of our Obedience from Jesus Christ, who speaks from Heaven, to be observed with a spirit of liberty.

(2) The Old Covenant is now absolutely abolish­ed, nor is the remembrance of it any way revived, Heb. 8. 13. It hath no influence into, nor upon the minds of Believers. They are taken into a Covenant full of Grace, Joy and Peace For the Law was gi­ven by Moses but Grace and Truth came by Jesus Christ, Joh. 1. 17.

(3) In this Covenant they receive the Spirit of Christ; or Adoption to serve God without legal fear, Luk. 1. 74. Rom. 8. 15. Gal. 4. 6. And there is not any thing more insisted on in the Gospel, as the principal priviledge thereof. It is indeed nothing to have liberty in the Word and Rule, unless we have it in the Spirit and Principle. And hereby are we delivered from that anxious solicitude about particu­lar instances in outward duties, which was a great part of the yoke of the People of old. For,

(1) Hence we may in all our duties look on God as a Father. By the Spirit of his Son, we may in them all cry Abba Father. For through Christ we have an access in one Spirit unto tho Father, Ephes. 2. 18. To God as a Father; as one that will not alwayes chide; that doth not watch our steps for our hurt, but remembreth that we are but dust. One who tyeth us not up to rigid exactness in outward things, whilest we act in an holy spirit of filial obedience as his sons or children. And there is great difference be­tween the duties of servants and children; neither hath a Father the same measure of them. The con­sideration hereof, regulated by the general Rules of the Scripture, will resolve a thousand of such scruples [Page 429] as the Jews of old while servants were perplexed withall.

2) Hence we come to know that he will be worshipped in spirit and in truth. Therefore he more minds the inward frame of our hearts where­with we serve him, than the meer performance of outward duties, which are alone so far accepted with him, as they are expressions and demonstrations thereof. If then, in the observation of this Day, our hearts are single and sincere in our aims at his Glory with delight, it is of more price with him than the most rigid observation of outward duties, by number and measure.

(3) Therefore the minds of Believers are no more influenced unto this duty by the curse of the Law, and the terror thereof, as represented in the threat­ned penalty of death. The Authority and Love of Jesus Christ are the principal causes of our Obedi­ence. Hence our main duty lyeth in an endeavour to get spiritual joy and delight in the services of this Day; which are the especial effects of spiritual liberty. So the Prophet requires, that we should call the Sab­bath our delight, holy and honourable of the Lord, Isa. 58. 13. As also, that on the other side we should not do our own pleasure, nor do our own wayes, nor find our own pleasure, nor speak our own words. And these Cautions seem to regard the Sab­bath absolutely, and not as Judaical. But I much question whether they have not in the interpretation of some, been extended beyond their original inten­tion. For the true meaning of them is no more but this; that we should so delight our selves in the Lord on his holy Day, as that being expresly forbidden our usual labour, we should not need for want of [Page 430] satisfaction in our duties, to turn aside unto our own pleasures, and vain wayes, which are only our own, to spend our time, and pass over the Sabbath; a thing complained of by many; whence sin and Sa­tan have been more served on this Day, than on all the Dayes of the Week beside. But I no way think, that here is a restraint laid on us from such Words, Wayes, and Works, as neither hinder the perfor­mance of any religious duties belonging to the due celebration of the worship of God on the Day, nor are apt in themselves to unframe our spirits, or divert our affections from them. And those whose minds are fixed in a spirit of liberty to glorifie God in and by this Day of Rest, seeking after Communion with him in the wayes of his worship, will be unto them­selves a better Rule for their Words and Actions; than those who may aim to reckon over all they do or say, which may be done in such a manner, as to become the Judaical Sabbath, much more then the Lords-Day.

§. 10 Thirdly, Be sure to bring good and right Principles unto the performance of the duty of keeping a Day of Rest holy unto the Lord. Some of these I shall name, as confirmed expresly in, or drawn evidently from the preceding Discourses.

1. Remember that there is a Weekly Rest, or an holy Rest of one Day in the week, due to the solemn work of glorifying God as God. Remember the Sabbath to keep it holy. We have had a Week unto our own occasions, or we have a prospect of a Week in the pa­tience of God for them. Let us Remember that God puts in for some Time with us. All is not our own. We are not our own Lords. Some time God will [Page 431] have to himself from all that own him in the World. And this is that Time, season, or Day. He esteems not himself acknowledged, nor his Soveraignty owned in the World, without it. And therefore this Day of Rest he required, the first Day as it were that the World stood upon its legs; hath done so all along, and will do so to the last Day of its duration. When he had made all things, and saw that they were good, and was refreshed in them, he required that we should own and acknowledge his Goodness and Power therein. This duty we owe to God, as God

(2) That God appointed this Day, to teach us, that as he rested therein, so we should seek after Rest in him here, and look on this Day as a pledge of eternal Rest with him hereafter. So was it from the beginning. This was the End of the appointment of this Day. Now our Rest in God in general consists in two things: (1) In our Approbation of the Works of God, and the Law of our Obedience, with the Co­venant of God thereon. These things are expres­sive of, and do represent unto us the Goodness, Righteousness, Holiness, Faithfulness, and Power of God. For these, and with respect unto them, are we to give Glory to him. What God rests in, he requires that through it, we should seek for our Rest in him. As this was the duty of man in Innocen­cy, and under the Law, so it is ours now much more. For God hath now more eminently and gloriously unveiled and displayed the Excellencies of his Na­ture, and the Counsels of his Wisdome, in and by Jesus Christ, than he had done under the first Cove­nant. And this should work us to a greater and more holy admiration of them. For if we are to ac­knowledge, [Page 432] that the Law is holy, just, and good, as our Apostle speaks, although it is now useless as to the bringing of us to Rest in God; how much more ought we to own and subscribe to the Gospel, and the declaration that God hath made of himself therein, that so it is. (2) In an actual solemn compliance with his Will, expressed in his Works, Law, and Covenant. This brings us unto present satisfaction in him, and leads us to the full enjoyment of him. This is a Day of Rest; but we cannot Rest in a Day, nor any thing that a Day can afford; only it is an help and means of bringing us to Rest in God. Without this design, all our Observation of a Sab­bath is of no use nor advantage. Nothing will thence redound to the Glory of God, nor the benefit of our own souls. And this they may do well to con­sider who plead for the observation of the seventh Day precisely. For they do profess thereby that they seek for Rest in God, according to the tenor of the first Covenant. That they approve of, and that they look (by that profession) to be brought to Rest by; though really, and on other Principles, they do otherwise. Whatever then be the Cove­nant wherein we walk with God, the great Princi­ple which is to guide us in the holy observation of this Day, is, that we celebrate the Rest of God in that Covenant, approve of it, rejoyce in it, and labour to be partakers of it, whereof the Day it self is given us as a pledge. We must therefore,

(3). Remember, that we have lost our original Rest in God by sin. God made us upright, in his own Image, meet to take our Rest, satisfaction, and re­ward in himself, according to the tenor of the Law of our Creation, and the Covenant of Works establish­ed [Page 433] thereon. Hereof the seventh Day was a Token and Pledge. All this we must consider that we have lost by sin. God might justly have left us in a wan­dring condition, without either Rest, or any pledge of it. Our Reparation indeed is excellent and glo­rious; yet so, as that on our part the loss of our former estate was shamefull, and in the Remembrance whereof we ought to be humbled. And hence we may know, that it is in vain for us to lay hold of the seventh Day again, which is but an Attempt to return into the Garden after we are shut out, and kept out by a Flaming Sword. For although it was made use of as a Type and shadow under the Law; yet to us who must live on the substance of things, or not at all, it cannot be possessed with robbery: and is of no use when attained. For, we are to remember,

(4) That the Rest in God, and with God, which we now seek after, enter into, and celebrate the pledge of, using the means for the farther enjoyment of it, in the observation of this Day, is a Rest by a Recovery, by a Reparation in Jesus Christ. There is now, a new Rest of God, and a new Rest for us in God. God now Rests, and is refreshed in Christ, in his Person, in his Works, in his Law, in the Covenant of Grace in him; in all these things is his soul well pleased. He is the Brightness of his Glory, and the express Image of his Person; making a far more glo­rious Representation of him, than did the works of Creation of old, which yet he had left such im­pressions of his Goodness, Power and Wisdom upon, as that he Rested in them, was refreshed on them, and appointed a Day for man to Rest in his Appro­bation of them, and giving Glory to him for them. [Page 434] How much more is it so with him, with respect unto this glorious Image of the invisible God. This he now dealeth with us in; For as of old, he com­manded light to shine out of darkness, whereby we might see and behold his Glory which he had im­planted, and was implanting on the work of his hands, so now he shines into our hearts, to give the light of the knowledge of his Glory, in the face of Jesus Christ, 2 Cor. 4. 6. That is, enableth us to behold all the excellencies of his nature, made manifest in the person and works of Jesus Christ. The way also of bring­ing them unto him, through Christ, who had by sin come short of his Glory, is that which he approveth of, is delighted with, and resteth in, giving us a pledge thereof in this Day of Rest. Herein lyes the prin­cipal duty of this Dayes observances; namely, to admire this Retriveal of a Rest with God, and of a Rest for God in us. This is the fruit of eternal Wisdom, Grace and Goodness, Love and Bounty: This, I say, belongs unto the sanctification of this Day, and this ought to be our principal Design therein; namely, in it to give Glory unto God, for the wonderfull Recovery of a Rest for us with himself, and an endeavour to enter by Faith and Obedience into that Rest. And for those ends and purposes, are we to make use of all the sacred Ordi­nances of Worship, wherein, and whereby this Day is sanctified unto the Lord.

(5) That in the Observation of the Lords-day, which is the first day of the week, we subject our con­sciences immediately to the Authority of Jesus Christ, the Mediator, whose Day of Rest originally it was, and which thereby, and for that Reason is made ours. And hereby in the observation of this Day, have we [Page 435] fellowship with the Father and his Son Jesus Christ. Of old there was nothing appeared in the Day, whilst the seventh Day was in force, but the Rest of God the Creator, and his Soveraign Authority intimated unto us thereby, for the observing of an Holy Rest unto him, according to the Tenor of the first Covenant. But now the immediate Foundation of our Rest on the Lords-day, is the Lords Rest, the Rest of Christ, when upon his Resurrection he ceased from his works, as God did from his own. This gives great direction and encouragement in the duty of observing this Day aright. Faith truely exercised in bringing the Soul into an actual sub­jection unto the Authority of Christ in the obser­vance of this Day, and directing the thoughts unto a contemplation of the Rest that he entred into after his works, with the Rest that he hath procured for us to enter into with him, doth more thereby to­wards the true Sanctification of this Day, than all outward Duties can do, performed with a legal Spirit, when men are in bondage unto the Com­mand as taught to them, and dare not do otherwise. God in several places instructs the Israelites, what account they shall give unto their Children con­cerning their observation of sundry Rites and Cere­monies that he had instituted in his Worship, Exod. 13. 14. And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the Lord brought us out of the Land of Egypt, &c. It was in remembrance of such works of God amongst them, whereof those Rites were a Token and Represen­tation. And we have here a special observance in the Worship of God; what account can we give [Page 436] unto our selves, and our Children, concerning our observation of this Day Holy unto the Lord? Must we not say, nay may we not do so with joy and rejoycing, That whereas we were lost and undone by sin, excluded out of the Rest of God, so far as that the Law of the observation of the outward pledge of it, being attended with the Curse, was a burden and no relief unto us; our Lord Jesus Christ the Son of God undertook a great work to make peace for us, to re­deem and save us; and when he had so done, and finished his work, even the erecting of the new Heavens and new Earth wherein dwelleth Righte­ousness, he entred into his Rest, and thereby made known unto us, that we should keep this Day as a day of an Holy Rest unto him; and as a pledge that we have again given unto us, an entrance into Rest with God.

(6) We are then to Remember, that this Day is a pledge of our eternal Rest with God. This is that whereunto these things do tend. For therein will God glorifie himself in the full accomplishment of his great design, in all his Works of Power and Grace. And this is that which ultimately we aim at. We do at best in this World but enter into the Rest of God; the full enjoyment of it is reserved for Eternity. Hence that is usually called our everlasting Sab­bath; as that state wherein we shall alwayes Rest with God, and alwayes give Glory unto him. And this Day is a pledge hereof on sundry accounts;

(1) Because thereon, God as it were calleth us aside out of the World, unto an immediate converse with himself. Israel never had a more dreadfull Day, than when they were called out of their Tents, [Page 437] from their occasions, and all worldly concerns, [...], in occursum Jehovae, to a meeting with the Lord, Exod. 19. God called them aside to meet and converse with him. But it was unto Mount Sinai that he called them; which was alto­gether on a smoak, because the Lord descended in fire, vers. 18. Hence although they had been pre­paring themselves for it sundry Dayes, they were not able to bear the terror of Gods approach unto them. But under the Gospel, we are this Day call­ed out of the World, and off from our occasions, to converse with God, to meet him at Mount Sion, Heb. 12. Here he doth not give us a fiery Law, but a gracious Gospel; doth not converse us with Thunder and Lightning, but with the sweet still voice of mercy in Jesus Christ. And as this requireth due thoughts of heart in us to prepare us for it; so it is in it self a great and unspeakable Priviledge, pur­chased for us by Christ. And herein have we a pledge of Rest with God above; when he shall call us off from all Relations, all occasions of life, all our Interests and Concerns in this World, and eternally set us apart unto himself. And undoubtedly that it may be such a pledge unto us, it is our duty to take off our minds and souls, as far as we are able, from all occasions of life, and businesses of this World, that we may walk with God alone on this Day. Some indeed do think this a great bondage. But so far as they do so, and so far as they find it so, they have no interest in this matter. We do acknowledge that there are weaknesses attending the outward man, through the frailty and imbecillity of our na­tures, and therefore have before rejected all rigid, tiresome services. And I do acknowledge that there [Page 438] will be repisning and rebelling in the flesh against this duty. But he who really judgeth in his mind, and whose practice is influenced and regulated by that judgement, that the segregation of a Day from the World, and the occasions of it, and a secession unto communion with God thereon, is grievous, and burdensome, and that which God doth not require, nor is usefull to us, must be looked on as a stranger unto these things. He to whom the worship of God in Christ is a burden or a bondage; who sayes, be­hold what a weariness it is, that thinks a Day in a Week to be too much and too long to be with God in his especial service, is much to seek, I think, of his duty. Alas! what would such Persons do if they should ever come to Heaven, to be taken aside to all eternity to be with God alone, who think it a great bondage to be here deiverted unto him for a Day? They will say it may be, Heaven is one thing, and the observation of the Lords-Day is another; were they in Heaven they doubt not but they should do well enough. But for this observation of the Lords-Day they know not what to say to it. I confess they are so; they are distinct things, or else one could not be the pledge of the other. But yet they both agree in this, that they are a separation and secession from all other things unto God. And if men have not a principle to like that in the Lords-Day, neither would they like it in Heaven, should they ever come there. Let us then be ready to attend in this mat­ter, to the Call of God, and go out to meet him. For where he placeth his Name as he doth on all his solemn Ordinances, there he hath promised to meet us. And so is this Day unto us a pledge of Heaven.

[Page 439] (2) It is so in respect of the duties of the Day, wherein the sanctification of the Name of God in it doth consist. All duties proper and peculiar to this Day, are duties of communion with God. Everlasting, uninterrupted immediate communion with God, is Heaven. Carnal Persons had rather have Mahomets Paradise, than Christs Heaven. But this is that which Believers aim at; eternal communion with God. Hereof are the duties of this Day, in a right holy performance, an assured pledge. For this is that which in them all we aim at, and express according to the measure of our light and Grace. Hereon, we hear him speak unto us, in his Word; and we speak unto him, in Prayers, Supplications, Praises, Thanksgivings, in and by Jesus Christ. In all, our aim is to give Glory to him, which is the End of Hea­ven, and to be brought nearer to him, which is its enjoyment. In what God is pleased hereby to com­municate unto our souls, and in what by the secret and invisible supplyes of his Grace, and Spirit, he carryes out our hearts unto, lye and consist those first fruits of Glory, which we may be made partakers of in this World. And the first fruits are a pledge of a full harvest; God gives them unto us for that End, that they may be so. This then are we principally to seek after in the celebration of the Ordinances of God, whereby we sauctifie his Name on this Day. With­out this, bodily labour in the outward performance of a multitude of duties, will profit little. Men may rise early, and go to bed late, and eat the bread of care and diligence all the Day long; yet if they are not thus in the Spirit, and carried out unto spiritual communion with God, in the services of the Day, it will not avail them. Whatever there be either in the [Page 440] service it self performed, or in the manner of its per­formance, or the duration of it, which is apt to di­vert or take off the mind from being intent hereon, it tends to the prophanation rather than the sanctifica­tion of this Day.

(3) The Rest of the Day, is also a pledge of our Rest with God. But then this Rest is not to be taken for a meer bodily cessation from labour, but in that extent wherein it hath before been at large de­scribed.

These are some of the Rules which we are to have a respect unto in our observation of this Day. A due application of them unto particular occasions and emergencies, will guide us through the difficulties of them. Therefore did I choose rather to lay them thus down in general, than to insist on the determi­nation of particular Cases, which when we have done all, must be resolved into them, according to the light and understanding of them who are particu­larly concerned.

§. 11 It remains that we offer some Directions, as to the duties themselves, wherein the sanctification of this Day doth consist. And this I shall do briefly. It hath been done already at large by others; so as that from thence they have taken occasion to handle the nature of all the Religious duties, with the whole manner of their performance, which belong to the service of this Day, which doth not properly apper­tain unto this place. I shall therefore only name the duties themselves which have a respect unto the san­ctification of the Day, supposing the nature of them, and the due manner of their performance, to be otherwise known.

[Page 441] Now these duties are of two sorts; (1) Prepara­tory for the Day; and (2) Such as are actually to be attended unto in it.

§. 12(1) There are duties preparatory for it For al­though as I have declared, I do not judge that the preceding Evening is to be reckoned unto this Holy Rest as a part of it; yet doubtless it ought to be im­proved, unto a due preparation for the Day ensuing. And hereby the opinion of the beginning of the Sab­batical Rest with the Morning is put into as good a condition for the furtherance of the duties of Piety and Religion, as the other about its beginning in the Evening preceding. Now Preparation in general is necessary;

(1) On the account of the Greatness and Holiness of God with whom in an especial manner we have to do. The Day is his. The duties of the Day are his pre­scriptions. The Priviledges of the Day are his gra­cious concessions; he is the beginning and ending of it. And we observed before, on this Day, he call­eth us aside unto a converse with himself. And cer­tainly, some special preparation of our hearts and minds is necessary hereunto. This belongs to the keeping of our foot when we go to the House of God, Eccl. 5. 1. namely, to consider what we are to do, whither we are going, to whom we make our ap­proaches, in the solemn worship of God. The Rule which he gives, Lev. 10. 3. is moral, perpetu­al or everlasting; I will be sanctified in them that come nigh me, and before all the people I will be glori­fied. He loves not a rude careless rushing of poor sinners upon him, without a sense of his Greatness, and a due reverence of his Holiness. Hence is that [Page 442] advice of our Apostle, Heb. 12. 28, 2. 9. Let us have Grace, be graciously prepared in our hearts and minds, whereby we may serve God acceptably with reverence and godly fear; for our God is a consuming fire. And this will not be answered by meer bodily postures of veneration. Hence there is a due prepa­ration necessary.

(2) It is so, from our own distractions and intan­glements in the businesses and occasions of life. I speak not of such who spend the whole Week in the pur­suit of their lusts and pleasures; whose Sabbath-Rest hath an equal share in prophaneness, with all other parts of their lives. But we treat of those who in general make it their design to live unto God. The greatest part of these I do suppose to be engaged in­dustriously, in some Calling or course of life. And these things are apt to fill their minds, as well as to take up their time, and much to conform them to their own likeness. Much converse with the world, is apt to beget a worldly frame in men, and earthly things will taint the mind with earthlyness. And although it be our duty, in all our secular occasions also, to live to God, and whether we eat or drink to do all things unto his Glory; yet they are apt to unframe the mind, so as to make it unready unto Spiritual things, and Heavenly contemplations. There is a Command indeed that we should pray alwayes; which at least requires of us, a readiness of mind to lay hold of all occasions and opportunities for prayer; yet none will deny, but that there is great advantage in a due preparation for that, and all other Duties of Religion. To empty therefore and purge our minds of secular earthly businesses, designs, projections, accounts, dependencies of things one [Page 443] on another, with reasonings about them, as far as in us lyeth, is a Duty required of us, in all our so­lemn approaches unto God. And if this be not done, but men go full of their occasions into Reli­gious services, they will by one means or other re­turn upon them, and prevail upon them to their di­sturbance. Great care is to be taken in this matter; and those who constantly exercise themselves unto a good conscience herein, will find themselves fitted for the Duties of the Day to a good success.

§. 13 For these preparatory Duties themselves, I should referr them to three Heads, if the Reader will take along with him these Advertisements.

1. That I am not binding burdens on men or their consciences, nor tying them up unto strict obser­vances, under the consideration of sin, if not pre­cisely attended unto. Only I desire to give di­rection, such as may be helpfull unto the Faith and Obedience of those who in all things desire to please God. And if they apply themselves to those wayes in other instances which they find more to their own edification, all is done that I aim at.

2. That I propose not these Duties, as those which fall under an especial command, with reference unto this season; but only as such which being com­manded in themselves, may with good spiritual ad­vantage be applyed unto this season. Whence it follows,

3. That if we are by necessary occasions, at any time diverted from attending unto them, we may conclude that we have lost an opportunity or advan­tage, not that we have contracted the guilt of sin; [Page 444] unless it be from the occasion it self, or some of its circumstances.

§. 14 These things premised, I shall recommend to the Godly Reader a threefold preparatory Duty to the right observation of a Day of Holy Rest unto the Lord. (1) Of Meditation; (2) Of Supplication; (3) Of Instruction, unto such as have others de­pending on them.

(1) Of Meditation; and this answers particular­ly the Reasons we have given for the necessity of these preparatory Duties. For herein are the minds of Believers, to exercise themselves unto such Thoughts of the Majesty, Holiness, and Greatness of God, as may prepare them to serve him with reverence and Godly fear. The nature of the Duty requires, that this Meditation should first respect God himself; and then the Day and its Services in its Causes and Ends. God himself, I say, not abso­lutely, but as the Cause and Author of our Sabba­tical Rest. God is to be meditated on with respect unto his Majesty, Greatness, and Holiness, in all our Addresses unto him in his Ordinances. But a pecu­liar consideration is to be had of him, as the espe­cial Author of that Ordinance which we address our selves to the celebration of, and so to make our access unto him therein. His Rest therefore in Jesus Christ, his satisfaction and complacency in the way and Covenant of Rest for us through him, are the objects of a suitable Meditation in our preparation for the observance of this Day of Rest. But espe­cially the person of the Son, whose works and Rest thereon, is the Foundation of our Evangelical Rest on this Holy Day, is to be considered, It were easie [Page 445] to supply the Reader with proper Meditations on these blessed subjects, for him to exercise himself in as he finds occasion: But I intend only Directions in general, leaving others to make Application of them according to their ability.

Again; the Day it self and its sacred Services are to be thought upon. The Priviledges that we are made partakers of thereby; the Advantages that are in the Duties of it, and the Duties themselves required of us, should be well digested in our minds. And where we have an habitual apprehension of them, yet it will need to be called over and excited. To this end those who think meet to make use of these Directions, may do well to acquaint them­selves with the true nature of a Sabbatical Rest, from what hath been before discoursed. It will afford them other work for Faith and Thankfulness, than is usually taken notice of, by them who have no other notion of it, than merely a portion of Time set apart unto the solemn Worship of God. There are other mysteries of God and his Love, other Di­rections for our Obedience unto God in it, than are commonly taken notice of. By these means the ends of preparatory Duties above mentioned, will be effected; the Mind will be filled with due reveren­tial apprehensions of God on the one hand, and dis­entangled on the other from those cares of the world, and other cumbersome thoughts, wherewith the occasions of life may have possessed it.

§. 15 Secondly, Supplication; that is Prayer with espe­cial respect unto the Duties of the Day. This is the life of all preparation for every Duty. It is the prin­cipal means whereby we express our universal de­pendance [Page 446] on God in Christ, as also work our own Hearts to a sense of our indigent estate in this world, with all our especial wants, and the means whereby we obtain that supply of Grace, Mercy, and Spiri­tual strength, which we stand in need of, with re­spect unto the Glory of God, with the encrease of Holiness and Peace in our own souls. Special Di­rections need not be given about the performance of this known duty. Only I say, some season for it, by way of Preparation, will be an eminent means to further us in the due sanctification of the Name of God on this Day. And it must be founded on Thanks­giving for the Day it self, with the Ends of it, as an advantage for our converse with God in this World. His Goodness and Grace in this condescension and care, are to be acknowledged and celebrated. And in the petitory part of preparatory Prayer, two things are principally to be regarded; (1) A supply of Grace from God, the God and Fountain of it. And herein respect must be had, (1) Unto that Grace, or those Graces, which in their own nature are most immediately serviceable unto the sanctifica­tion of the Name of God in this Ordinance. Such are reverence of his Authority, and delight in his Wor­ship. (2) Such Graces in particular, as we have found advantage by in the exercise of holy duties, as it may be contriteness of spirit, Love, Joy, Peace. (3) Such as we have experienced the want of, or a defect in our selves as to the exercise of them on such occasions; as it may be Diligence, Stedfastness, and Evenness of mind. (2ly,) A removeal of Evils, or that God would not lead us into temptation but deliver us from evil. And herein a regard is to be had, (1) Unto the temptations of Satan. He will be [Page 447] casting his fiery darts in such a season. He is seldome busier than upon our engagement into solemn duties. (2) To the inconstancy, wavering and distraction of our own minds. These are indeed a matter of un­speakable abasement, when we consider aright the Majesty of God with whom we have to do. (3) To undue, and unjust offences against Persons and things, that we may lift up pure hands to God without wrath and without doubting. Sundry things of the like nature might be instanced in, but that I leave all to the great Direction, Rom. 8. 26, 27.

§. 16 Thirdly, Instruction. This in such cases was pe­culiarly incumbent on the People of old; namely that they should instruct their Children and their Fa­milies in the nature of the Ordinances whereby they worshipped God. This is that which God so com­mended in Abraham, Gen. 18. 19. I know, saith he, Abraham, that he will command his Children and his Houshold after him, and they shall keep the way of the Lord, to do justice and judgement. In which ex­pression the nature and observance of all Ordinances is required. Thus is it incumbent on them who have others under their charge, to instruct them in the nature of this service which we observe unto the Lord. It may be this is not, this will not be necessa­ry upon every return of this Day. But that it should be so done at some appointed season, no man that endeavours to walk uprightly before God, can de­ny. And the omission of it hath probably caused the whole service amongst many, to be built on Custome and Example only. Hereon hath that great neglect of it which we see, ensued.

[Page 448] For the power of their influence will not long abide.

§. 17 We have done with preparatory duties. Come we now to the Day it self; the duties whereof I shall pass through with an equal brevity. And they are of two sorts; (1) Publick; (2) Private; where­of the former are the principal, and the latter subor­dinate unto them. And those of the latter sort are either Personal, or Domestical.

§. 18 The publick duties of the Day are principally to be regarded. By publick duties, I intend the due at­tendance unto, and the due performance of all those parts of his solemn worship, which God hath appointed to be observed in the Assemblies of his People, and in the manner wherein he hath appointed them to be ob­served. One End of this Day is to give Glory to God in the celebration of his solemn worship. That this may be done aright, and unto his Glory, he himself hath appointed the wayes and means, or the Ordinances and duties wherein it doth consist. Without this, we had been at an utter loss, how we might sanctifie his Name or ascribe Glory to him. Most probably we should have set up the Calves of our own imaginations to his greater provocation. But he hath relieved us herein, himself appointing the worship which he will accept. Would we there­fore give full Direction in particular, for the right sanctifying of the Name of God on this Day; we ought to go over all the Ordinances of worship which the Church is bound to attend unto, in its Assem­blies. But this is not my present purpose. Besides somewhat of that kind hath been formerly done in [Page 449] another way. I shall therefore here content my self, to give some general Rules for the guidance of men in the whole. As,

(1) That the publick and solemn worship of God is to be preferred above that which is private. They may be so prudently managed, as not to interfer, nor ordinarily to entrench on one another. But where-ever on any occasion they seem so to do, the private are to give place to the publick. For one chief End of the sacred setting apart of this Day, is the solemn acknowledgement of God, and the performance of his worship in Assemblies. It is therefore a marvellous undue custome, on the pretence of private duties, whether Personal or Domestical, to abate any part of the Duties of solemn Assemblies. For there is in it, a setting up of our own choice and inclinations against the Wisdome and Authority of God. The End of the Day is the solemn worship of God; and the End is not to give way to the most specious helps and means.

(2) Choice is to be made of those Assemblies for the celebration of publick worship, where we may be most advantaged as unto the Ends of them in the sanctifica­tion of this Day, so far as it may be done without breach of any Order appointed of God For in our joyning in any concurrent acts of Religious worship, we are to have regard unto Helps suited unto the fur­therance of our own Faith and Obedience. And also because God hath appointed some parts of his Worship, as in their own nature and by virtue of his appointment are means of conveying light, knowledge, Grace, in spiritual supplyes [Page 450] unto our souls, it is certainly our duty to make choice and use of them, which are most meet so to do.

(3) For the manner of our Attendance on the publick worship of God, with Reverence, Gravity, Order, Diligence, Attention, though it be a matter of great use and moment, yet not of this place to handle; nor doth it here belong unto us, to insist on those wayes whereby we may excite particular Graces unto due actings of themselves, as the na­ture of the Duties wherein we are engaged doth require.

§. 19(4) Although the Day be wholly to be dedicated unto the Ends of a Sacred Rest before insisted on; yet,

1. Duties in their performance drawn out unto such a length as to beget wearisomness and satiety, tend not unto edification, nor do any way promote the Sanctification of the Name of God in the Worship it self. Regard therefore in all such performances is to be had, (1) Unto the weakness of the natural constitution of some, the Infirmities and Indispositi­ons of others, who are not able to abide in the out­ward part of Duties, as others can. And there is no wise Shepherd, but will rather suffer the stronger sheep of his flock, to lose somewhat of what they might reach unto in his guidance of them, than to compell the weaker to keep pace with them to their hurt, and it may be their ruine. Better a great number should complain of the shortness of some Duties who have strength and desires for a longer continuance in them, than that a few who are sin­cere [Page 451] should be really discouraged by being over­burdened, and have the service thereby made use­less unto them. I alwayes loved in sacred Duties, that of Seneca concerning the Orations of Cassius Severus when they heard him; Timebamus ne desineret; we were afraid that he would end. (2) To the spiritual edge of the affections of men, which ought to be whetted, and not through tediousness in Duties abated and taken off. Other things of a like nature might be added, which for some considerations I shall forbear.

2. Refreshments helpfull to nature, so far as to refresh it, that it may have a supply of spirits to go on chearfully in the Duties of Holy Worship, are law­full and usefull. To macerate the Body with Ab­stinences on this Day, is required of none; and to turn it into a Fast, or to Fast upon it, is generally condemned by the Antients. Wherefore, to for­bear provision of necessary food for Families on this Day, is Mosaical; and the enforcement of the particular precepts, about not kindling fire in our Houses on this Day, baking and preparing the Food of it the Day before, cannot be insisted on without a Re-introduction of the seventh Day precisely, to whose observation they were annexed, and thereby of the Law and Spirit of the old Covenant. Pro­vided alwayes that these Refreshments be, (1) Sea­sonable for the time of them, and not when publick Duties require our Attendance on them. (2) Ac­companied with a singular regard unto the Rules of Temperance: as (1) That there be no appearance of evil. (2) That Nature be not charged with any [Page 452] kind of Excess, so far as to be hindred rather than assisted in the Duties of the Day. (3) That they be accompanied with Gravity, and Sobriety, and purity of conversation. Now whereas these things are in the substance of them required of us in the whole course of our lives, as we intend to please God, and to come to the enjoyment of him, none ought to think an especial Regard unto them on this Day, to be a bondage, or troublesome unto them.

3. Labour, or pains for the enjoyment of the be­nefit and advantage of the solemn Assemblies of the Church, and in them of the appointed Worship of God, is so far from entrenching on the Rest of this Day, that it belongs unto its due observation. A mere Bodily Rest is no part of Religious Worship in it self, nor doth it belong unto the Sanctification of this Day, any farther then as it is a means for the due performance of the other Duties belonging unto it. We have no bounds under the Gospel for a Sabbath-dayes journey, provided it be for Sab­bath ends. In brief, all pains or labour, that our station and condition in this world, that our trou­bles which may befall us, or any thing else make necessary, as that without which we cannot enjoy the solemn Ends and Uses of this Holy Day of Rest, are no way inconsistent with the due observa­tion of it. It may be the lot of one man to take so much pains, and to travel so far for and in the due celebration of the Lords day, as if another should do the like without his occasions and circumstances, it would be a prophanation of it.

[Page 453] 4. Labour in works of charity and necessity, such as are to visit the sick, to relieve the poor, to help the distressed, to relieve or assist Creatures ready to perish, to supply Cattel with necessary food, is allowed by all, and hath been by many spoken unto.

5. For Sports and such like Recreations, and their use on this Day, I referr the Reader to Laws of sundry Emperors and Nations concern­ing them. See of Constant. leg. omnes cap. de Feriis. Theodosius and Arcadius ibid. and of Leo and Authemius, in the same place of the Code; of Charles the Great, Capilular. lib. 1. cap. 81. lib. 5. cap. 188. The Sum of them all is contained in that Exhortation which Ephram Syrus expresseth in his Serm. de die­bus Festis. Festivitates Dominicas honorare stu­diose contendite, celebrantes eas non panegyrice, sed divine; non mundane, sed spiritualiter; non instar Gentilium, sed Christianorum. Quare non portarum frontes coronemus; non choreaes duca­mus, non choram exornemus; non tibiis & ci­tharis auditum affaeminemus, non mollibus vesti­bus induamur, nec cingulis undique auro radi­antibus cingamur; non comessationibus & ebrie­tatibus dediti simus, verum ista relinquamus eis quorum Deus venter est, & gloria in confusione justorum.

§. 20 For private Duties both Personal and Domesti­cal, they are either antecedent or consequent unto the solemn publick Worship, as usually for Time it is celebrated amongst us. These consisting in the [Page 454] known Religious Exercises of Prayer, Reading the Scripture, Meditation, Family Instructions from the Advantage of the publick Ordinances, they are to be recommended unto every ones Conscience, Ability and Opportunity, as they shall find strength and Assistance for them.