The Practical Sabbatarian

CHAP. XLII. An expostulation with Enthusiastic persons, who cry down the Sabbath, under the specious pretence that every day is a Christians Sabbath.

IT hath been the lot of the Christian Sabbath in all ages of the Church, even from the very Resurrection of Christ, and the first dawnings of the Gospel, to run the gantlet, and to endure the lashes of virulent and impetuous adversaries. Presently after the Apostles, the Ebionites vented their malice against it, and did proclaim to the world that the Jewish Sabbath was to be observed by all with great Reverence, nay with equal respect to the Christian; both were to walk hand in hand with equal degree of honor and veneration, as Eusebius that Ecclesiastical Historian of Renown informs us at large. Others there were, who treading in the steps of former Heretics, asserted the Jewish Sabbath to deserve as rich a Crown as the Christian, and to be celebrated with as much care and observation: And these are mentioned by Clemens Romanus in his second book of Apostolical Constitutions. But against these, the venerable Council of Laodicea passed sentence, in detestation of the error, as may be seen in the Canons of that Council. But it is no wonder if those who deny the Divinity of Christ's Person, as the Ebionites did, will likewise take away the honor of his day, and bring in an obsolete Festival to strip it of a moiety of its glory and observance; whenas two Suns may as well become the firmament, as two Sabbaths the Church.

In the grosser times of Popery, God's day lay under some eclipse, as well as his truth; and then it was horribly defiled by stupendous idolatry, by Will-worship, Mass-worship, Bread-worship, Saint-worship, Image-worship, and other Mysteries of Antichristian hypocrisy; then it was hard to find the gold of a Sabbath in the rubbish of superstition.

In these latter days our Christian Sabbath (like Christ the Author of it) hath been Crucified between two thieves; Profane persons on the one hand, and Familistical spirits on the other; the former wounding it by grosser abominations: How many in these latter ages have known no Temple but a Tavern, no Sanctuary but a Stews, no Chalice but a drinking Bowle, no Psalm but an immodest Song, no Communion, but good fellowship, on God's holy day? And indeed how much do these Sons of Belial cloud God's blessed day with their deeds of infernal darkness?

But there is another generation risen up in our present age, who sub larvâ pietatis, under a pretence of religion, attempt to over-throw, and wholly to subvert the Lord's day, and yet they are so passionate in their love to the Sabbath, that they would have every day a Sabbath. As he said, would all the Lord's people were Prophets, Numb. 11. 29. so these wish all the days of the week were Lord's days. They think they give Christ too scant measure, to give him but one day in the week; they conceive our whole life should be a continual Sabbath. And thus the Devil, according to his wonted custom, turns himself into an Angel of light, that he may the more undiscernedly deceive and beguile incautelous souls. But the work of this Chapter will be, to ferret this opinion out of all its lurking holes, and to show that the feigned sanctity of these pretenders, is only a vain pretence, for by a seeming multiplication of Sabbaths, they annihilate the true Sabbath, and thrust it out of the world. And as it was once said of the Graecian Emperor when he was sick, that a multitude of Physicians killed the King: So a multitude of pretended Sabbaths, will destroy the true one, which Ignatius calls the Queen of days.

There is some difference among Divines, upon whom to father this demure fancy, this feavourish zeal, which runs over into all kind of absurdity. The learned Professors of Leyden, affix this opinion upon the Anabaptists, and in downright terms, call them the over-throwers of the Lord's day, notwithstanding, with guilty Adam, they run among the trees to hide themselves from the charge of the truth, and think to take sanctuary in the notion of Christian liberty. Dr. Twisse (that mirror of learning) lays the brat at the door of Swenkfeldus, as if he first gave new life to this old error, and received it by a large stride from Manes, the father of the Manichees, who threw this wild fire up and down in the Primitive Church; against whom holy Augustine planted his batteries with glorious success: Yet the Reverend Twisse will not exempt the Anabaptists from their share in the propagation of this pestilential error. Walaeus, one of the Leyden Professors tells us, that the Anabaptists turn the fourth Commandment into a mere Ceremony, and so that Sun being set, we are left in the dark, and so know no distinction of days; and he assures us, that the Socinians are brethren in this iniquity. The learned Rivet, another of the Leyden Professors, in his tract upon the Decalogue gives in his free suffrage to the judgment of his Colleague Walaeus. The Familists likewise have set to their shoulder to carry on this work of Satan, to level all days, and so depose the Lord's day from its just royalty and honor. These brain-sick persons, who delight to call themselves the family of love, have willingly drowned the Sabbath in the deluge of all other days: But let it be the shame of all these Sects, to make all days equal, and equally to be regarded; for so instead of Christian liberty, there is brought into the Church an Heathenish licentiousness: Nay, the Heathen • had always their set and solemn days, nay weekly, nay some of them the seventh day in imitation of, or allusion to the Sabbath, which first was fixed on that day: and at this day, the barbarous Turks have their weekly festival every Friday, the first day of Muhammad's Kingdom, when he fled from Mecca to Jethrib, and thenceforth constituted that day, the first day of their week, and of their year. Chemnitz calls this levelling error, rude impudency, and barbarous folly. Nay, it is the very dregs of ignorance, not to observe that day with all due solemnity, which hath so long been kept by the universal Church of God. Against these Familists and Libertines, many of our modern Divines have drawn up the battle, wherein Truth hath gained a triumphant Victory: But these spiritual levellers, who make all days alike, (and would they not make all Estates alike?) and give no preeminence to the Lord's day, have some paper forts to fly unto, to prevent a rout, which are partly built upon pretended reason, and partly upon mistaken Scripture, I shall give them the full scope of their own defense, and easily show the vanity of their pleas and allegations.

[unspec 1] They allege for themselves, that the fourth Commandment is merely ceremonial, and ceremonies are only for a time, they include decay in their very name; and expired ceremonies are no obligations upon us, to obedience or observance.

[unspec 1] 1. To this it may be replied, That no reason can be assigned, why the rest of the decalogue should not follow, and the other Nine Commandments breath out their last with the Fourth; and so the hedge of God's Ten Words being broken down, we may leap over into any sin; for the Apostle avers, That where there is no Law, there is no transgression, Rom. 4. 15. Sin is the transgression of the Law, as another Apostle affirms, 1 John 3. 4. And the Law being expired and disannul'd, the transgression ceaseth; So we may covet our neighbors wife without immodesty, the law against it being out of date and cassated; and what a gap would this open to all licentiousness? How would this turn the world into a Stews and a Brothel house? For as Walaeus rightly argues.

1. It was delivered with the same admirable Majesty.

2. It was written with the same finger of God.

3. It was pressed with the same, if not greater severity, with the rest.

4. It was laid up in the same Ark with the other Nine; and therefore we may fairly conclude, that the same casualty which befalls the fourth, most inevitably overtake the other nine Commandments. This likewise is demonstrated by our Savior's assertion, Mat. 22. 37. in his pressing love to God and our Neighbor, as the sum and scope of the law, which sum is moral and perpetual, and includes the fourth as well as the other Commandments, for how can we love God, and not keep his day? And we may likewise take notice, that the total sum always takes in every particular figure. The learned Walaeus very well observes from that text of the Apostle James, Jam. 2. 10. For whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. I say, this learned man observes, this injunction of the Apostle James could carry no weight with it, and bear no stress, if the keeping of the Sabbath by force of the fourth Commandment, as well as the observing of the other nine Commandments, was not necessary; for then Christians might break this Commandment, and be innocent, nay, rather be observers of God's will, and faithful assertors of Christian liberty; for that Commandment which now is not moral, the breach of it is no violation of any Law, and so no offense: but who can see, how the fourth Commandment slips out of the rest of the Law, how comes this Pearl to drop from the Chain, that this Precept should not require our conformity, as well as the other Commands of the immutable Decalogue? And how can the whole Law, 2 Sam. 10. be observed, if so important a Command, as the fourth is, be left to our liberty to break and violate? And I may here reassume the forementioned Text, Jam. 2. 10. how solicitous and careful should we be to keep the fourth Commandment, which is so considerable apart of the whole Law; for offending in this one point, we shall wrap up ourselves in the guilt of the whole Decalogue, and sin against the dignity and authority of the whole Law, we shall be liable to the same punishment, as if we had scratched every Commandment. This solemn text of Scripture might over-awe our hearts to a holy obedience to the Commandment of the Sabbath. It is a notable observation of a learned Man:

Besides, there are many things in the fourth Commanment, which loudly proclaim its continuance, and standing morality. The working six days, which is the indulgence of the command, speaketh it m • st just and equitable, that we should consecrate one, (viz.) that day which remains to the service of God; and there is nothing more agreeable to natural reason and justice, as Rivet speaks; and therefore to lay all days open, to follow the bias and sway of our wills, is most fantastic and irreligious, and speaks the Assertours of such an opinion, an irregular Sect, and salt which hath lost its savor, as a holy man calls them. And that rule of Zanchi is most observable and authentical, It is a most wretched and wicked thing to assert, there are no days set apart for the more special worship of God, and to despise those which are set apart to the same intent. Nor can the sanctification of the Sabbath be ceremonial, or vanishing; for Prayer is as needful for us, as the Jews; and so hearing of the Word, receiving of the Sacrament, and those Ordinances which fill up the Sabbath. Moreover, rest and refreshing for ourselves and families, for our Servants and Cattle, is as well accommodated to the weakness of the flesh in the times of the Gospel, as in the times of the Law. To all which may be added, that the great end of the fourth Commandment, viz. the serious consideration of the great and stupendous works of the Creation, and so to be led to admire the Creator, the great Workmaster of this admirable structure of the World, is no way unbecoming Christians, nor heterogeneous to their vivid and holy speculations, which are only heightened to us, by an additional argument, of the mellifluous work of man's Redemption: But to draw out the Answer no further; It is most remarkable, and to be noted with an Higgaion Selah, that in the 31 of Exod. 14. God presently after the exhibition of the Decalogue, the whole body of the ten Commandments, singles out the fourth Commandment alone, and tells the Jews,

1. When it is reckoned among the Moral Laws, Exod. 20. 8. and safely sheltered among the rest of the ten Commandments: and would be so still, was it not worried out by the violence and absurdities of brainsick Heretics; And thus lodged, it is to be pressed by the zeal of the Minister.

2. When it is reckoned among the Political Laws, Exod. 23. 12. And so the observation of it, is commended to the care of the Magistrate.

3. When it is singled out by its self, and earnestly urged by God, Exod. 31. 14, 15. as if his honor was more concerned in this Command, then in any other: and so it is propounded to the practice of every professor of Religion to the end of the World; the Sabbath being still a sign between God and his People, even to all generations. To wind up all, It is no less, then an impeachment of divine Wisdom, to think God would urge an expiring Ceremony with such diversity of reasons, Exod. 20. 8. with such variety of Arguments, and motives, Exod. 31. 15. with such severity of threats, Exod. 31. 16.

[unspec 2] Nor can the command for the Sabbath be ceremonial, because it was ordained in Paradise, Gen. 2. 3. before Ceremonies had a being: For all ceremonies point at something in the Gospel, as the Pole-star turns to the North. Now Adam not being f • llen, there was no need of a Gospel; Christ came into the world, to save that which was lost, Mat. 8. 11. And in the state of innocence nothing was lost, there was not a freckle upon man's beauty, and therefore no ceremony could take place; And besides, the Sabbath continued, when all ceremonies left their being, and Christ was come into the world. The Sun rising, all stars disappear. Now Christ discoursing with his Disciples privately, Mat. 24. 3. Among other things, he adviseth them to pray that their flight be not on the Sabbath day, Mat. 24. 20. which counsel related to sad and dolorous times, which were to befall them when he was ascended up to his Father; and yet we may observe a Sabbath in being, which evidently shows, that the Sabbath no way can be a ceremony, Christ's coming in the flesh chasing away all such evanid shadows: I need not mention, that the Lord's day spoken of, Rev. 1. 10. when John was in his Vision, is by all concluded to be our Christian Sabbath, the set weekly day of our solemn worship, and this was many years after Jerusalem was in its ashes. And it is acutely noted by Dr. Ames, that the observation of the Sabbath, hath nothing in it, more proper to the Jew, then to any other Naitno: for to worship God solemnly, and frequently, one day in the week, is most convenient for all Professors of the true Religion, be they of what Nation they will, and therefore our own necessity dictates the profit of such solemn, and set communion with God. Nay, it is a Principle familiar to the Heathens, who know no light, but that dim light of Nature, to appoint set times and solemn seasons for the worship of their Idol gods: and therefore the Sabbath participates nothing of the nature of a Jewish ceremony.

[unspec 2] Those who level all days, making them alike, and know no Christian Sabbath, but the bosom of the Father, typified in the seventh day of the first Creation, as some of these men are pleased to speak, I say, they have another subterfuge for their wild opinion. And thus they argue, The Christian liberty, whereby we may, where & when we list, worship and serve God, frees us, not only from the circumstance of place, John 4. 21, 23. But also delivers us ftom being tied to any circumstance of time: But as we may worship in what place we will, so likewise at what time we will, without the breach of any command. To which it may be replied,

[unspec 1] That this liberty which is pretended, is no way authorized by Scripture: We find our Savior speaking of a Sabbath, after his ascension to the Father, Mat. 24. 20. The Apostle & divers Christians meet on the first day of the week for Gospel Ordinances, as now the fixed Sabbath of the Christians, Acts 20. 7. And Paul lays it as an injunction upon the Churches of Galatia and Corinth, to bring their collections on that day, for then the Christian Assemblies met together for holy converse with God, 1 Cor. 16. 1, 2. And this day is called the Lord's day, Revel. 1. 10. as being set apart for communion with the Lord. Now, if the Scriptures allow us not this liberty, it is insolence and wantonness to lay claim unto it. Christian liberty must be bottomed on the word of Christ, or else, it is not liberty but licentiousness, the loosning of the r • ines, not the laying hold on our Privilege.

To that which is cleared from Scripture, may be added the testimony of the Reverend Perkins, who writing on Revel. 1. 10. saith thus,

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2.

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All this and more, that man of renown in the Churches of Christ, hath left upon record, to assert the Christian Sabbath, as a set and standing day for the solemn worship of God every week, till the second coming of Christ. And therefore clamorously to plead a liberty to worship God, as where, so when we please, in Gospel-times, is not only a contradiction to holy Writ, but it is likewise a giving the lie to the Testimony of the most approved Lights of the Church.

To be left to ourselves to serve God when we please, and not to be tied to any set day of solemn worship is not Christian liberty, but unchristian misery. This is our snare, not our privilege: If we may serve God at any time, we will serve God at no time. Mans corrupt nature is not so accommodated to spiritual Ordinances, that it should be often fledged with satisfaction and delight. The Jews who had a clear command for Sabbath observation, were weary of their Sabbaths, and wished them over, that they might set forth Wheat, Amos 8. 5. And yet this people was disciplined by God himself, and carried in his bosom, Numb. 11. 12. Shall men be left to themselves to serve God when they please? when will the worldling shut up his shop, to be at leisure for holy worship and communion? And when will Proud persons leave consulting the Glass in their Chamber, to consult with the glass of God's word? The covetous person will hardly spare time for solemn and divine services, and to wait upon the worship of the Almighty. Voluptuous persons will be lovers of pleasure, more then lovers of God, 2 Tim. 3. 4. And those who frequent the stews will seldom approach the Sanctuary. Truly to leave man to his own liberty to serve God, is only to give the reins to loose nature, to range in the broad way which leads to destruction. We see experimentally, that all Laws divine and human which concern the Sabbath cannot shackle corrupt man, and keep him close to a due observation of it: Some sin it away in acts of gross profaneness, some trifle it away in foolish talk and recreations, some formalize it away in sleeping at Ordinances, or neglecting family duties; and he who keeps it strictly and purely is a Professor one of a thousand. To take all obligations from conscience that it may serve God when it pleaseth, and not be tied to any set time, is to spur forward corrupt man to irreligion, who is too forward of himself. A grave man seriously asserts, Lay waste the Sabbath, and lay waste all Religion; that blessed day being the hedge to keep in Man to his duty, which being broken down, how should we turn as wild beasts of the forest! So that this ruinous opinion will easily prove the unhappy Parent of a thousand souldestroying mischiefs; it not being probable, that laying aside the Sabbath of the Lord, we should lie under the smiles of the Lord of the Sabbath.

[unspec 3] It is true, that under the New Testament all places (in a fair sense) are equally holy; but it doth not follow from hence that all times are so; and Walaeus stands stiffly to it, the argument is invalid. For it is not easy or meet, but is very dissonant from divine wisdom, to appoint in his word all particular places where his people should meet, their meetings being to be in so many thousand several Provinces and Countries, in so many various situations; for so the variation would be endless, and so incongruous and useless to set them down in the word; but it is not so in respect of solemn time, or a solemn day for divine worship; for here in the Lord may easily appoint a particular day to be observed, according to the rising and setting of the Sun proportionably throughout the whole world. And so the Church of God in all Ages have observed the same Precinct of time, viz. The Lord's day for the solemn worship of the most high.

But these familistical spirits have not only their argumentative pleas, but they can bring Scripture too; as Satan will never want a text of Scripture to varnish over an error, and put a good face over an evil opinion; especially since he fought a duel with Christ himself, by the dint of the sword of the spirit, which is the word of God, Eph. 6. 17. And there are three texts of Scripture which they usually urge for the support and confirmation of this wild fancy; I shall examine them severally, and see what strength is in them.

[Object. 1] The first text is, Rom. 14. 6. He that regardeth a day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he regardeth it not. This therefore argueth our Christian liberty, in respecting all days alike, which are not discerned, but only by command of the Magistrate, say these familists; of the Church, say the Rhemists; but of neither saith Mr. Fulk, but of the Commandment of God only; and so this place might be answered: But as Zanchi saith of these Enthusiasticks, They know how to abuse Scripture. [Answ. 1] Therefore to show the vanity of their Allegation, it is replied, this Text speaks of indifferent things, which may be observed or not observed, without sin or impiety. Things adiaphorous and indifferent are properly the subjects to act our liberty in, they may be fastened or loosened as we please, they are only the garbs and modes of Religion, which may be left off without offense; the highest pretence to them is only decency, which is subject to a variety of opinion, to think it, or not think it so. Bishop Davenant vehemently decries the necessity of holy days, some of these indifferent things, and saith, they are of a mutable nature; and as they are enjoined, so they may be abolished by human Authority. But now to put the Lord's day into the account of such indifferencies, is an error of the highest nature, putting an eclipse upon Christ's Resurrection, the glory of which is celebrated and commemorated every first day of the week, which the Apostle John calls Rev. 1. 10. the Lord's day: Such an opinion would put dross into this gold, and embase it with a sinful allay. To suppose the observation of the Lord's day a thing indifferent, what need then of the Apostolical practice to be our President, the general observation of the Church to be our incentive, the Decrees of Councils and Constitutions of godly Princes to be our encouragement, the universal Tenent and consent of Professors in all ages down to this very day, without any heats of dividing disputes, without disgusts of separating Sects, to be our enforcement to the holy keeping of it? Never was anything indifferent so warmed in the bosom, and so warranted by the obedience of all Christians in every Century; and besides this, no man will deny but it is convenient, nay necessary, (therefore not indifferent) that some particular day be set apart for solemn worship: For

1. Hereby ourselves, our servants, our cattle have rest, which is one end of the Sabbath.

2. Hereby faith and good manners are furthered, and we are built up by public prayers, reading, and preaching of the word.

3. Hereby the love and joy of Christians is increased, through the mutual beholding one of another, as Jerome observes.

4. Hereby the poor have opportunity to receive the Gospel, other days being taken up in the works of their Callings, to get a mean livelihood, and a poor maintenance for themselves and families.

5. Hereby the glorious Mysteries of God are opened and discovered to the people, and those inestimable benefits we enjoy in and by Christ are unravelled to poor and precious souls. This Pearl of price, the Lord Jesus, is principally shewn in its brightness and excellency on his own blessed day. How many beams and rays of invaluable use shine forth from Sabbath observation! It is therefore no indifferent evil to reckon this day an indifferent thing.

2. The Apostle in this text speaks of Ceremonial days, which is evident by joining these days with those meats, which were Ceremonially clean or unclean. And it is readily acknowledged, that it was a weakness in some to think themselves bound to certain Ceremonial days, as well as to abstain from certain Ceremonial meats. But will it hence follow, it is a part of our Christian liberty to abandon all days as Ceremonial, and that it is a part of the weakness of Christians to observe any day under the Gospel. This hath not any face of reason for it from this Scripture, wherein the Apostle doubtless speaketh of Ceremonial, not moral days, as our Christian Sabbath most assuredly is. The ancient Fathers, as Origen, Ambrose, Primasius, Oecumenius, Anselm, understand the Apostle to speak of fasting from meats on certain days, which were peculiar days of abstinence; and Calvin, Bullinger, Beza, Olevian, Piscator, Erasmus, Lyra, nay the very Rhemists themselves construe this text of Jewish Ceremonial days, and of Ceremonial observances. This Scripture then being so understood, as it must be, it no way imports or includes the blessed Lord's day practiced in the New Testament by Apostolical Authority. Thus the text urged to patronize this fond opinion, is like Jonah his gourd, which is soon withered, as to the intended purpose, for which it is alleged.

[Object. 2] The second text of Scripture, these fanatical Opinionists urge for their leveling fancy, is 2 Col. 16. 17. Let no man therefore judge you in meat or in drink, or in respect of an holy day, or of the New Moon, or of the Sabbath days, which are a shadow of things to come, but the body is Christ. To this text it may be replied,

[Answ.] 1. That the Apostle in this whole Chapter bends his discourse either against the clamourous and restless Jews, who were still opposing the Doctrine of the Gospel; or else against Judaizing Christians, who were too much caught in the snare: And Augustine tells us, that the illative particle in the beginning of the text, therefore, refers to what was said before in the Chapter, especially in the 11. and 13. verses, which relate to Jewish Circumcision, and so he bends his plea against them. The Apostle here warns the Colossians to beware, as of the Gentiles Philosophy, ver. 8. so of the Jewish Ceremonies in the text now under examination, ver. 16. Chrysostom tells us, some of these Judaizing persons began to mince the matter, and to say, some of the Jewish Feasts were to be observed, but others were to be laid aside. Now here the Apostle prohibits the Colossians, to whom he writes, all participation of Jewish rites, either of their meats or their Festivals, whether their New Moons, or their Sabbaths. And now what are these observances to our Christian Sabbath? What are these superannuated and cancel'd Ceremonies which were abolished by the coming of Christ, to our Lord's day, which shall endure to Christ's second coming? Surely the Jews would never plead for our Sabbath; and therefore the Apostle gives the Colossians no caveat against it. This text therefore cannot in the least refer to any Christian observations.

2. All Interpreters understand this text of Jewish festivals, so fur as they were Ceremonials, Figures, and Shadows of things to come; and being abolished by the coming of our Savior, ought not to be observed any longer: And this; the circumstance of place, the manner of speaking, the noting of the names of the days and times in the plural number, do abundantly confirm; and this is so clear, that Erasmus, one, whose Religion was too much blended with Popery, a mere medium participationis, and Bellarmine that Champion of the Popes, the Rhemists, those Secretaries of Rome, all concur in this interpretation, and roundly aver, that the Text speaketh only of Jewish festivities; to which assent the stream of the Greek Fathers: But I shall close this particular with a speech of Zanchi. The Apostle, saith he, in this place doth not forbid that there should be any certain days publicly solemnized in the Church, wherein the faithful might assemble to pray, and to receive the Sacraments together: For the Apostles themselves and other godly persons did usually come together on the Lord's day, and would that all things should be done in order in the Church. Wherefore unless we would affirm, that the Apostle did contradict himself, it must be confessed, that the Apostle in this place of the Colossians did nothing less then preach, that no days should be solemnly observed in the Church of Christ. And worthy Calvin adds, If we have no certain solemn days at all, present ruin and confusion inevitably befalls the Church of Christ. Thus the univers •• consent of eminent men in all ages thus interpreting this text, wholly invalidates any tendency in it, to assert this loose and wild opinion of levelling of days, or making every day a Christian Sabbath. But

3. One gives a three-fold answer to this text, all most savoury and consonant to the truth.

1. The Jews had other days ceremonial besides Sabbaths, which the Jewish teachers strongly urged, Gal. 5. 3. And there is no necessity of limiting the days mentioned in the Text to the seventh day Sabbath: When the Apostle condemns the observation of days, he doth not condemn the observation of all days, for then days of fasting and thanksgiving must be condemned, as well as resting days under the New Testament, which yet none will grant or assert.

2. Suppose the weekly Sabbath be here comprehended under days, and that by Sabbaths be meant the weekly Sabbath, yet here cannot be meant the Christian Sabbath, but the Jewish Sabbath, for the Apostle condemns that Sabbath, and those Sabbath days which the Jewish Teachers pleaded for among the Colossians; now they could not plead for our Christian Sabbath, but they were strong Proctors for the old seventh day Sabbath, which was the religion of their forefathers.

3. There is a double observation of days; 1. Moral. 2. Ceremonial. Now the Apostle in the text mentioned, speaks against the ceremonial observation of days, that Pharisaical piece of counterfeit, but not against the Moral, For days of fasting are to be observed under the Gospel: Our Savior tells us, that his Disciples, when he was withdrawn to Glory, should fast, and they had the greatest measures of his spiritual presence.

Now we are to observe such days with moral, not ceremonial observation, such as the Jews had, in sack-cloth, in ashes, in tearing the hair, rending the garments, &c. and such other ceremonial trappings: we are to rend our hearts, and cry mightily to the Lord upon those days, which is the moral observance of them. So it is in reference to the Sabbath; no Sabbath under the Gospel, is to be observed with Ceremonial or Pharisaical observation, with Jewish preparations and sacrifices, and such like formalities; but it doth not hence follow, that no Sabbath is to be observed under the Gospel with moral observation, in hearing the Word, in receiving the Sacraments, in singing of Psalms, &c. The Apostle therefore may not only hint the day, but the manner of observation, in his prohibiting the Colossians, their meddling with obsolete days and festivals.

To add to all which hath been laid down; if any man shall put any holiness in a day, which God doth not, and so think one day more holy then another, this is fond superstition, and this indeed is to observe days, and of this the Apostle seems to speak, when he saith, ye observe days: But when the Lord shall put holiness upon one day more then another, we then do not put any holiness in the day, but God doth it; nor do we place any holiness in one day more then another, but God placeth it first; And this is no observation of days, which the Apostle condemns, but it is the will of God, which we must be subject to.

[Object. 3] The third text of Scripture, which is urged to favor this strange notion, is, Gal. 4. 10. Ye observe days, and months, and times, and years, I am afraid of you, least I have bestowed on you labor in vain.

[Answ.] Now to answer this third text of Scripture, subpaenaed in to serve a turn, but speaking little to the purpose; It is replied,

1. That if we consult the context, we shall find the Apostle very angry with the Galatians, for leaving Christ the substance, and betaking themselves, even in point of justification, to the carnal observation of Jewish shadows, which after Christ's coming were to disappear, which the Apostle in an holy heat calls beggarly rudiments; and he the rather terms them so, because now they were antiquated, and out of date; but the Sabbath (I do not say the seventh day from the Creation) is no such thing, but for the equity and substance of it, is still of the same use as ever, (viz.) fit for man's refreshing, and God's more solemn worship; nor is it, nor will be insignificative, till we sing a requiem to our souls in glory: and therefore by no means to be numbered with the observation of days, and months, and years, (seeing the Apostles observed the Lord's day, weekly and sabbatically, and not monthly or yearly) as were the Jews Sabbaths, and holy days, which pertained to the bondage and servitude of weak and beggarly rudiments, of which the Apostle here only speaks. And it was far from the Apostle to reckon any of the Ten Commandments, where the Sabbath is lodged, as a weak and beggarly rudiment, and so let it be abhorred of all Christian hearts. The Moral Law, the Apostle James calls a Royal Law, Jam. 2. 8. so far is it, or any Commandment of it, from being beggarly and pedantic.

But to answer the Text fully and succinctly. All interpreters, both Protestant and Popish, interpret these times mentioned in the text, of Jewish times; the several festivals of the Jewish Church being couched under one of the terms in this text of Scripture. By days we must understand their Sabbaths; by months, their New moons, by times, their four feasts in the year.

1. Their Passover, which was the feast of the spring, Exod. 12. 2, 18. which was celebrated in the month Nysan, answering to our March.

2. Their Pentecost, which was the feast of the summer, Acts 2. 1. which was celebrated in the month Sivan, either in the latter end of May, or the beginning of June.

3. Their feast of Expiation, Lev. 23. 27. which was celebrated in the month Tisni, the feast of the Autumn, answering to our September. And

4. The feast of dedication, Joh. 10. 22. which was their winter feast, and was celebrated in the month Cislieu, which answers to our November. By years, which the Apostle mentions in the text, we must either understand the seventh year, which was the year of release, when every creditor which lent anything to his neighbor, released that loan, and was not to exact it, Deut. 15. 2, 3. or else the fiftieth year, which was the year of jubilee. All these therefore being manifestly Jewish feasts, they nothing appertain to the Christian Sabbath. It is very observable, that Alapide, a learned, though Jesuitized Papist, and Pareus, a learned and worthy Protestant, both agree in the very words commenting upon this text of Scripture, saying, That here, the observation of days, by a synechdoche of the part for the whole, is put for the whole body of Jewish Ceremonies; One particular branch for the whole mass and kind of them. Thus the interpretation of this text, is so clear and manifest for Jewish Festivals, that the most differing writers center in the same exposition, as the Jew and Gentile accord in the pleasantness of the Suns light. And so these three texts of Scripture, which our deluded Opinionists supposed a threefold cord which could not quickly be broken, Eccles. 4. 12. are easily answered, and the cord untwisted, and left to the judicious Reader to consider, whether they are not the most impertinent allegations.

But further to discover, not only the weakness, but the wildness of this opinion, let us take notice,

[unspec 1] To make every day a Christian Sabbath, is to contradict the wisdom of God; for the wise God could have appointed some part of every day to be kept holy, rather then one whole day together; but his unsearchable wisdom saw this proportion of time on every day most unmeet, and in respect of man's many cumbers, which do too easily entangle his thoughts, and surprise his mind and affections, altogether unfitting for him: For within some small piece of a day, he cannot ordinarily, nor so easily recover himself, and unloose himself from the world, to find the end of Sabbath service, which is a most sweet and full rest in communion and holy converse with God. But now, when a whole day is set apart for that sacred purpose, man can better call off his thoughts from secular affairs, and compose himself for divine intercourse, he can more conveniently dress his soul to meet with his beloved. But suppose man could prepare himself every day for this holy converse with his Maker, yet God's Name would lose by it, if God should not have the honor of a solemn day. Idols have their set days for their worshippers to celebrate their honor in. And Kings have their birth days. Pharaoh had his birth day, Gen. 40. 20. And Herod had his birth day, Mark 6. 21. which was solemnized with great joy and festivals. And so Princes have their Coronation days, which are annually kept, with the highest observation. And is it not meet and just that God's Name should be magnified by us, Commonly, by setting apart some time every day, which we may well spare out of our employments and callings for God? and this doth honor him; but a day, a set, solemn day much more, when all Christians in the whole world shall harmoniously and unanimously meet to worship and to honor the great Jehovah, and shall cry out, Great is the God of the Christians. Set days of worship do reflect much honor upon God, as the stated Noon speaks the elevation of the Sun.

[unspec 2] To keep every day a Sabbath, subverts the design of a Sabbath, which was to rest after our worldly labors, and to set apart that rest for the service of the Lord. So the very words of the fourth Commandment, Deut. 5. 14. And we have this rest in imitation of God's rest. Now God did not rest every day, but only the seventh: Nor did Christ rise every day, but only the first. That which put life into the old Sabbath, was God's resting one day; and that which authorizeth the Sabbath of the new Testament, is Christ's rising one day; it is still one day, not many days: If God had rested every day, where would have been the work of creation? And if Christ had been always rising from the bed of his grave, where would have been the work of Redemption? Thus praecedaneous work ushers in a Sabbaths Rest; and so it must be still: To rest every day, plucks up the very foundation of a Sabbath, upon which it is built, and as Frederick Barbarossa did Millaine, sow it with salt.

[unspec 3] To keep every day a Sabbath dasheth upon many absurdities, and supposeth impossibles. We must understand the definition of a Sabbath; It is a day of divine appointment. which must be consecrated wholly to the service and worship of God. Now should we do nothing every day, but attend the service of God in spiritual duties and holy Ordinances, what would become of the Common-wealth, the Magistrate, the Master, the Subject, the Servant? How can the one rule, and the other obey? Who shall provide for our Families? whilst we (worse then Infidels) cast off the care thereof?

1. This opinion overthrows all commerce, traffick, it plucks down all Empories and Cities of trade; or shall we continually fly from the Sanctuary to the Shop, from unlading our Souls in prayer, to unlade our goods from the Key or the Ship? Shall we hurry in God's Ordinances, and suddenly start from them to look after our Merchandise?

2. This opinion countermands all those injunctions of God which were given before the Law. In the sweat of thy brows thou shalt eat thy bread, Gen. 3. 19. And so likewise in the Law; Six days shalt thou labor, Exod. 20. 9. And after the Law, in the times of the Gospel: We command them to work with quietness, and to eat their own bread, 2 Thes. 3. 12. And if any would not work, neither should he eat: So that this fancy drives men into the extremity of irreligion and Atheism.

3. This opinion takes away all distinction of our general and particular calling Christians have not only their general calling, viz. To profess the name of Christ, that heavenly Calling, as the Apostle calls it, Heb. 3. 1. That hopeful Calling, Eph. 4. 4. That high Calling, Phil. 3. 14. That worthy Calling, 2 Thes. 1. 11. That holy Calling, 2 Tim. 1. 9. Now besides this Calling all Christians lay claim to, particular Christians have their particular Callings, their Trades, their Vocations, and several employments: Shall we then serve God, hear, pray, or receive Sacraments continually and without intermission? Where would be the time for our Callings? Then we might as the Woman of Zareptah said of her little Oil in the cruse, and the little meal in the barrel, 1 Kings 17. 12. Even shut up our shops and die; our hands then should not minister to our necessities, as the Apostle assures us his did, Acts 20. 34. This being true, Every day must be a Christian Sabbath, then the Apostles must not mend their nets, Mark 1. 19. Nor Paul make his Tents, Acts 18. 3. This fond opinion subverts every trade, ties up every painful hand, breaks all working instruments, it silence the Lawyers tongue, and benums the Scholars brain, and withers the Plow-man's hand, and the Smith at the forge shall sweat no more then the Prince on the Throne, and so the world shall have a writ of ease, to go down in a pleasant dream to the silent grave.

4. This fancy puts God upon constant miracles, to rain down Manna for our daily supply, and again fetch water out of the rock, for we must not apply ourselves to worldly labors, for that is inconsistent with a Sabbath, and every day (say these men) must be a Christian Sabbath, which we know must be most strict and serious; and what is all this but daring presumption? Truly this opinion fairly leads us back from Canaan to the wilderness again.

5. This opinion makes man perfect in this life; for weak flesh cannot keep a constant Sabbath. If Paul lengthen out his discourse more then ordinary, Eutichus falls into a deep sleep, and drops from the third Loft, and destroys himself, Acts 20. 9. Nay our Savior complains that the Disciples could not watch one hour with him, but they were surprised with drowsiness, Mat. 26. 40. And yet our sweetest Savior puts a good construction upon this failing. And if the Apostles of Christ cannot hold up, how shall ordinary Christians of the lower form in Christ's School? Few are vigorous as they should be on God's holy day; what would they do, if every day must be a Sabbath? This is impossible to flesh and blood. Man carries clogs about him to holy opportunities, which yet are soon over; he carries a naughty heart which is apt to wander, and a faint nature which is apt to tire, and a heavy eye which is apt to close; besides he never leaves Satan behind him, to be at least the shadow to darken the light and joy of Ordinances: And therefore to assert a constant Sabbath, an every day Sabbath, is to throw a mountain upon an infant. And

6. This opinion takes away all distinction between our Sabbath on earth, and our Sabbath in heaven. In heaven indeed we shall keep a perpetual Sabbath, and all shall be true which this opinion holds forth; there shall be no labors, no shops, no merchandise; All our employment shall be to celebrate the praises of God, and the Lamb who sits upon the Throne, Rev. 5. 13. But to fancy such a Sabbath in this life, is to act the Pr • sooner who dreams of golden treasure, pleasing delights, sensual satisfaction, and wakeing in the morning finds himself shackled in an iron chain, and locked up in a dark dungeon. And let this be added, to dream of a perpetual Sab • ath here and so lay aside the Lord's day as groundless and useless, is the next way to miss of an everlasting Sabbath above.

[unspec 4] To make every day a Christian Sabbath, is only a more subtle design to undermine the public Ordinances. Such would be every day in private, that they may be no day in public; and so they set the closet against the Sanctuary, and so the pretence of secret duty shall wholly subvert the reality of solemn worship: For it is not to be imagined that all people should meet every day in public and solemn assemblies. And how unsuitable is this to a Saints spirit: David his emphatical option and desire was to dwell in the Temple, Psal. 27. 4. And he bewailed his loss of opportunities to go with the multitude, Psal. 42. 4. The Jews kept the Temple worship till they turned their backs upon the Messiah. Paul preached in the Synagogue, and commanded the Hebrews not to neglect the public assemblies, Heb. 10. 25. Now the drift of this wild fancy is, to leave all Christians to their own private observations, to their Chamber and closet duties, that so there may be no use of public Ministers, public Administrations, public Schools, and public Universities, or a public solemn day for divine worship; and what is this, but to bury all Order, Discipline, and Beauty, in ruin and confusion? This is to act Dioclesians part, to destroy the devout ministry; to act Julians part, to shut up the Schools, and so hinder all Knowledge and Learning; and to run with Faustus Socinus, to pluck up the Lord's day; and at last to slide into the blasphemies and insolence of Lucian and Porphiry, to deride all Religion.

To make every day a Sabbath, solemnly condemns the practice of the Church in all ages. The Church of Christ never understood but one Sabbath in a week, which is the blessed Lord's day. Shall we run it up to the fountain head, and take a prospect of the practice of the Church in every Century?

[unspec 1] In the purest times of the Church, holy Ignatius, the Disciple of the Apostle John, the Martyr of Jesus Christ, lays it upon Christians, as they would show any love to Christ, that they should keep holy the Lord's day: So zealous was this blessed man and Martyr for the observation of this particular day; and its most probable, if not most certain, that he should know the mind of God, when he lay in the Apostle Johns bosom, and John lay in Christ's, John 13. 23. And Ignatius calls the Lord's day the Queen of days, and therefore all days are not equal, but every day of the week is inferior to this Supreme of days. Justin Martyr, who lived in the second Century, relates the practice of the Church in his time, telling us, That on Sunday solemn Conventions of people meet together in Villages or Cities for the exercises of divine worship. This holy man and Martyr who sealed the truth of Christ with his blood, is the unbiassed Historian of Sabbath observation in the most orient and glorious times of the Church, when the truths of God were warm, newly dropt from the mouth and heart of Christ: Then the Lord's day was called Sunday (for reasons hereafter to be shewn) not Saturday, not Friday, not every day, but it was the best and highest of days, and was solemnly set apart for solemn and Gospel-worship. Dionysius Corinthiacus, who lived in the third Century, speaks of his observation of the Lord's day; and the same attests Tertullian, who was his Contemporary, and speaks largely of the solemn keeping of that blessed day. One day is still solemnized, not every day, no more then everyone in a Nation can be crowned, and wear the badge of Supremacy. Basil, who lived in the fourth Century, calls the Lord's day the beginning of days; and every Greek Letter is not Alpha: And this renowned Father saith, That the Church then devoutly poured out their prayers to God. And with him join Chrysostom, Ambrose, Augustine, Hilary, those bright and burning lights of the Primitive Church, whose copious descants upon this holy day, it will be too much to set down. Now this opinion hath no patronage from antiquity, unless it be from the mistake of Clemens, or the figurative fancy of allegorizing Origen.

[unspec 2] In the darkest times of the Church, when it was overspread with palpa • le darkness, even then Authority commanded Sabbath-observation, one solemn day, not every day, that was a strange notion in the very midnight of the Church. When the clouds were thickest, so much brake forth, to lead the Christian World, to keep one day every week to the Lord. Charles the Great thus begins his solemn Edict to this purpose: It is our pleasure, that all the faithful do reverently observe the Lord's day, in which the Lord rose again. And his Son Ludovicus Pius in his Additionals, repeating the self -same constitution of his Father word by word, doth only add these words; Therefore it is necessary, that first Priests, Kings and Princes, and all the faithful do most devoutly give all due observance and reverence to this day. These Princes, not more happy in the Kingdoms they governed, then unhappy in the times they lived in, yet had such an impression upon their souls, as to see to the holy observation of the Lord's day, a day, not days; one day, not every day: This levelling principle never yet got into the Courts of Princes, into the Sessions of Councils, nay, not into the writings of any famous Patriot of Religion, no not into the worst of times, when the Church wore her blackest veil.

[unspec 3] In the reforming times of the Church, when the Sun of truth brake the cloud of popish ignorance and idolatry, then our great reformers, who reformed by their Pens, as well as by their Preaching, all unanimously utter their complaints against the profanation of the Sabbath day, and press the observance of it: but still it is one day, not every day; The Sabbath day, which is more honorable, and not week days, which are more inconsiderable. And here I might cite Calvin, Bullinger, Musculus, Aretius, Walaeus, Bucer, Gwalther, &c. Nay, the Waldenses, and the Albigenses, those zealous assertours of divine truth in the midst of Popish rage and fury: I might here mention the Parliament of Prague held 1524. and the Synod of Dort in the fourth Session, who petitioned the States, that they would emit severe Edicts, against sports and servile works upon the Sabbath day. Thus every age of the Church commands the solemn sanctification of one day, not every day, of God's day, and not ours. This fancy hath been an unheard of dream in every century of Christianity. The Scripture, Church and State, that three-fold binding Authority, doth wholly disclaim it.

But to wind up all; 1. There is Sabbatum internum, an internal Sabbath, which is a rest from sin, for the more holy walking before God.

2. There is Sabbatum externum, an external Sabbath, which is a rest from labor, for the more solemn worship of God. The first indeed ought to be perpetual; but the second is temporary, and continues only for the space of twenty four hours every week. Now these two do not abolish, but establish one another. A resting from sin continually, doth more fit us for a weekly Sabbath; and the keeping of a weekly Sabbath doth more fit us for the resting from sin continually. The Jews were to keep the internal Sabbath, they were always to rest from sin, though they were commanded a seventh day Sabbath: And so Christians must keep an internal Sabbath, they must always rest from sin, though they are enjoined the first day Sabbath, the blessed Lord's day. These two are subordinate, not contrary one to another; and to make them inconsistent, that the internal Sabbath should chase away the external, is not only gross weakness and mistake, but it is Satan's mine to blow up the Lord's day, which being lost, Religion presently faints away and dies; as take away the breast from the infant, and it quickly dwindles away into the grave.

CHAP. XLIII. There was a time when the Jews were exemplarily strict in Sabbath-Observation.

THis Treatise now spending itself, and so drawing nearer to a conclusion; the remaining task of it, will mainly consist in pressing conscience upon the due and holy observation of the Lord's day, our Christian Sabbath. Now to make way for the better accomplishment of this design, I shall give the Reader, as in a Landskip, the Jewish practice on the Sabbath, which indeed was sometimes very commendable, when they did remember the Lord their God, who brought them out of the Land of Egypt, and out of the house of bondage, Exod. 20. 2. And we may well take our rise to this duty of keeping God's blessed Sabbath from the advantage they give us. It is true, there were some seasons when they were very remiss in the observation of God's holy Sabbath, especially not long before the Babylonish Captivity, and in the Primitive times of the Christian Church; then by their brutish sensuality on the Sabbath, they drew out the Pens of Christians, and opened the mouths of Heathens: but there were other times, when their care of God's day was written in a fair character, and might inflame a Christians heart, who hath any love to the Lord of the Sabbath, Mark 2. 28. to a serious and a holy deportment on this sacred day.

Now to enucleate and set before you their practice on the Sabbath, we should begin with their preparation to it, for they were so exact, that the best and wealthiest of them, even those who kept many servants, did with their own hands further the preparation, insomuch that sometimes the Masters themselves would chop herbs, sweep the house, cleave wood, kindle the fire, and such like, as Buxtorf observes; and which is very observable, all the four Evangelists take notice of the Jews preparation day to their Sabbath: But of this I have spoken largely already, and so I shall pass it over, for ingenuity forbids coincidencies and vain repetitions.

But to come to the Jews observation of the Sabbath, a learned man observes, They dress no meat this day, and therefore the Heathens heretofore thought they had fasted on that day. And indeed a serious practice it was to keep down the body, and prepare it for spiritual duties. When the senses are cloyed, the soul is much interrupted in heavenly converses. Pampered bodies usually accompany pining souls. The over-laying the fire with wood puts it out. The Disciples plucked a few ears of Corn on the Sabbath, Mat. 12. 1. to be patterns of modesty and temperance. But I shall not insist on this practice of theirs, it being rather their custom then their obedience; however, if from their dressing no me • t we would learn a spare diet on God's holy day, much sin would be prevented, which is the blemish and shame of Christians: But their carriage on the Sabbath was very remarkable, which may be descried,

[unspec 1] In the nature of their services; Their services on a Sabbath are not only carnal, to offer up sacrifices, two Lambs of the first year, two tenth deals of flour mingled with oil, the one for a burnt offering, and the other for a meat offering, to which was added a drink offering, Numb. 28. 9, 10. But their services likewise were of a more spiritual nature;

1. They had their thanksgivings to God, that heavenly service, Psal. 26. 12. Psal. 35. 18. They sung Psalms, 2 Chron. 29. 30. which are the joyful harmony of a devout soul; nay, the ninety second Psalm was composed on purpose for the Sabbath, as the inscription of it doth clearly inform us. And it was the joy of the holy among the Jews to be thus spiritually and seraphically employed, Psal. 84. 10.

2. On their Sabbath the Scriptures were read, Acts 15. 21. (as was hinted before) A New Testament quotation to assert it, which is not omitted in the Old, Deut. 31. 11, 12, 13. And our dear Savior in the days of his flesh, took advantage of this service for soul edification, Luke 4. 17, 18, 19, 20. and so did the Apostles, Acts 13. 14, 15, 16. This service made way for glorious expositions, and for new revelation velation of the Divine Will, and for apt and seasonable applications.

3. Besides the reading of the word, the Jews used the Preaching of it on the Sabbath: For the Priests office was to teach, Mat. 2. 7. Deut. 33. 10. And they looked on it as a great misery, when they wanted a teaching Priest, 2 Chron. 15. 2. Or if they were unhappy in ignorant and unskillful Priests, whose lips did not preserve knowledge, Jer. 2. 8. Or such Priests whose lives contradicted their Doctrine, Mat. 23. 1, 2. And this preaching was either in the exposition of the words as they read them, Nehem. 8. 3, 8. Or else in an exhortation, or as we call it, in making a Sermon upon the words, Luke 4. 17, 18, 19, &c. Acts 15. 21.

4. They had their devout prayers on the Sabbath, reverently kneeling in an humble and submissive behavior, Psal. 95. 6. 2 Chron. 6. 13. They did not only offer the sacrifice of their lambs, but the calves of their lips, Hos. 14. 2. They did not only pour out their oil into their deals of flour, Numb. 8. 9, 10. But they poured out their souls into the bosom of God, Isa. 56. 7. Their prayers ushered in their services, and most profitably wound up their duties. And in the Conclusion of their holy exercises upon the Sabbath, there was a blessing pronounced on the people, 2 Chron. 30. 27. Levite. 9. 22, 23. as the Lord commanded, Numb. 6. 23, 27. And then the Congregation brake up, Acts 13. 43. And the people departed. Thus the services of the Jews on their Sabbath were not only ceremonial, but spiritual. Their ear was attentive in hearing, their knee was bowed in praying, their tongue was employed in singing, and their heart was taken up in complying with every service of the day.

[unspec 2] The Jews carriages were remarkable on the Sabbath, in the design of their services, which was to converse with God. To consider his works, saith Rabbi Ibn Ezra, to be conversant in his service and worship saith Rabbi Kimchi, to consult with his word, and to pry into the more arduous and deep passages of it, saith Manasseh Conciliator. Nay the Jerusalem Talmud, which I may call the Jews sacred Code, a system of their Doctrines, Rites, and Laws, alloweth nothing to be the end of the Sabbath, but divine meditation in the Law of God; thus from the most approved of their own Authors, we have, what they aimed at in their Sabbath, viz. To walk above the world in holy contemplation, to go into the treasury of God's word by serious inquisition, and to wait upon the Lord of glory in humble adoration. Their design was not the ease of the flesh, Manasseh Conciliator calls it a notable error to think so, for idleness, saith he, is the Mother of all vices, and this Learned Jew adds, should we indulge ourselves in ease and delight, the Sabbath would have more evil then good in it: Their design was not pleasing of sense, the same Learned Manasseh tells us, We must strip ourselves of all incumbrances both of body and mind, that with more freedom and activity we may apply ourselves to God's Law, Isa. 2. 3. Nehem. 8. 13. Now sense-pleasing is the rust of the mind, the shackle upon the soul, and the Canker of holy worship. And it is the zealous expression of the forementioned Author,, That the whole man must be given up to God on his own holy Sabbath. What more savoury could drop from a Christians Pen, and what more serious could be breathed from a Christian heart? And in writing after this Copy we may easily mend our hand.

The Jews carriage on the Sabbath was most remarkable in the exactness of their services,

1. In the morning of a Sabbath, John 8. 2. They began with private preparation as they were commanded, Eccles. 5. 1, 2.

2. And they durst not adventure upon holy worship till they had reconciled themselves one to another, Mat. 5. 23, 24. Malice and Enmity were not to tread in God's Courts.

3. And they were to look to their conversations, to see them clean before they took the Law of God into their mouths, Psal. 26. 6. And their neglect of this duty in aftertimes highly provoked the Lord, Isa. 1. 12, 13.

4. They had a high esteem of the assemblies of the faithful as holy Convocations, Levite. 23. 3. And they looked on the place of their meeting as the house of God, 1 Chron. 9. 27. And thought those blessed who dwelt there, Psal. 84. 4.

5. When they were going to the place of worship, it was with singular affection, Psal. 26. 8. and vehement longing, Psal. 42. 2.

6. It was customary among them to excite one another to approach to God in holy and solemn worship. The Pastors stirred up the people, Jer. 31. 6. And the people stirred up one another, Jer. 50. 4, 5. And the parties excited were glad thereof, Psal. 122. 1.

7. Joy and praise made their way to the house of God, Psal. 42. 4.

8. When they entered into the Congregation, they worshipped at the very gate, Ezek. 46. 3. They kissed the very portal where God's honor dwelt: So zealous and devout (when time was) was this poor people.

9. When they departed they would carry a blessing with them, 2 Chron. 30. 27.

10. After the dismission, they did meditate on what they heard, Psal. 1. 2. if at all times, much more on this blessed day: And they did not survey what they heard in a secret contemplation, but in a serious examination, Acts 17. 11. They searched the Scriptures afterwards, touching those things in which they were taught. The Scriptures were their golden Mine, not only to look upon in meditation, but to search into by scrutiny and holy discussion.

11. When they were come home from public Ordinances, they taught their Children: For this was a charge laid upon them daily, much more on God's day, Deut. 6. 6, 7. And if they were to teach their Children when they walked by the way, much more when they came from a Sermon, heated with the incense of holy duties.

12. O • this holy Sabbath they were to charge their meditations with their deliverance from Egypt, Deut. 5. 14, 15. And to think on the sanctifying power of God, Ezek. 20. 20. And to contemplate on the eternal rest, the everlasting Sabbath which was to come; and to see in all things they delighted in the Lord, and accounted his day honorable, and denied all their own thoughts, and delights, and works on this blessed day, Isa. 58. 13. Let us go and do so likewise, as our Savior speaks in another case, Luke 10. 17. And when we deviate in Sabbath duties, let us take this glass and so mend our dress.

[unspec 4] The Jews carriage was most remarkable on their Sabbath in the multiplicity of their services.

1. They had preparatory work (which hath already been touched upon, and therefore no further to be pursued.)

2. They had legal sacrifices to offer both forenoon and afternoon, and these sacrifices were to be doubled on the Sabbath. They had their burnt offerings, their meat offerings, their drink offerings, besides the incense which was to be burnt on the Altar both Morning and Evening, Exod. 30. 7, 8. And this offering of incense is a perpetual service throughout their Generations: And to this offering up of incense David alludes, Psal. 141. 2.

3. They had spiritual duties to perform, holy prayers to pour forth, Dan. 9. 21. Luke 1. 10. Holy Scriptures to read, holy instructions to give to their Children and Servants, holy meditation to entertain, holy Sacraments to administer; Sometimes the Passover, John 19. 36. And often the Circumcision, John 7. 22. Their spiritual duties like stars, did shine in the firmament of their Sabbath, to render it bright and glorious.

4. They had works of charity to act: And these were of two sorts.

1. Either to brute creatures, for the Lord allowed them to lead their Ox and their Ass to watering, Luke 13. 15. to make their lives more comfortable.

2. Or Secondly, to themselves, they had liberty to provide for their placid and cheerful performances of holy duties: But most principally they had Collections for • he poor on the Sabbath which the Scripture mentions, Luke 21. 1, 2. And Philo Judaeus in his Apology to the Emperor. Gaius Caligula stands much upon this service of theirs for the justification of the Brethren of his Religion, and recapitulates it, as a privilege granted them by Caesar Augustus. Thus we may observe, how busy the Jews were in running through the several stages of duty, till they came to the end of their Sabbath. No wonder then, if one of their Rabbies, called idleness on a Sabbath, a notable error.

[unspec 5] The Jews carriage on the Sabbath was remarkable in the continuance of their services: They began their Sabbath betimes, and ended it late. We read they came early on the morning to the temple, Luke 21. 38. they did fly to holy duties upon the wings of the morning, that no Sabbath time might run waste; And this their earliness is taken notice of in three several places of Scripture, to show how pleasing it was. Christ rose early to teach, John 8. 2. and the people rose early to bath their souls in that morning dew which fell from heaven; And the Scripture records, this early resort was no fit of novelty, but their constant and continual practice, John 18. 20. And if it be said, But happily their service passed away as the dew which is soon dried up; it is answered, it is thought most probably, that the Jews did hold out from the beginning to the ending without any intermission; there was no breaking up of the Congregation till all was done, Acts 13. 43. Nehem. 8. 8, 9. But Philo, one of the most eminent among the Jews, gives us this fair relation of their behavior on the Sabbath; We have our Conventions, saith he, on the Sabbath, and sit down with great silence, and the people speak not a word, unless it be in the praise of their Teachers: one of the most grave of the Priests, reads the Law and expounds it; and this is done all the day long till twilight, and so the people g • away more knowing in the Law of God. And this relation Eusebius takes notice of in his eighth book of Evangelical preparation, the second Chapter. Thus then upon the credit of one of their most famous Authors, it was the shutting in of the evening put a stop to their public services, besides the remains of duty to be acted at home; so that their whole Sabbath was a golden thread spun out in heavenly and devout performances; which may cover the faces of many Christians with shame, who trifle away their precious Sabbaths in vain and flatulent impertinencies.

To add but a word; The Jews zeal for Sabbath-observation, sometimes gave so good an heat, that mistaking the force of the fourth Commandment, In it thou shalt do no manner of work, Exod. 20. 10. they would not adventure to roast an Apple, to pluck an herb, to climb a tree, or those things which are most harmless and inoffensive, nay, not to defend themselves, when assaulted by the enemy on the Sabbath day; and by this means they became a prey to their Adversary Antiochus Epiphanes, whereupon Matthias made a Decree, that it should be lawful upon the Sabbath to resist their Enemies, which Decree, they understanding strictly, as if it gave them only leave to resist when they were actually assaulted, and not to use any stratagem on that day to prevent their enemies, by raising of Rams, or setting of Engines, undermining, &c. They became a prey a second time to Pompey. But afterwards they arrived at a better understanding of this Decree; and now they have a Proverbial speech, Peril of life drives away the Sabbath: As the Christians use a Proverb much to the same purpose, Necessity knows no holy days. And this scruple concerning such small things as were before mentioned, as likewise not warring on the Sabbath, Hospinian puts a fair construction upon, and thinks it rather mistake, then superstition. And so we have seen the fair portraicture of Sabbath-observation, as it was sometimes drawn by Jewish practice, when they were serious and advised, and not effascinated with sensuality and idolatry; and truly it was very commendable, and deserves imitation, and will certainly heat the furnace of eternal fire seven times hotter to Sabbath-breaking Christians.

CHAP. XLIV. Holiness doth as well become the Christian, as the Jewish Sabbath, if we look back to the Infancy of the World.

IT is not unusual with many persons to look upon the strict observation of the Sabbath, as a piece of servitude, which only belonged to the Jews; and that Christ's coming loosened the reins, and gave Christians a greater liberty: Now to refute this unhappy fancy, shall be the design of this, and some subsequent chapters, and the only way to accomplish the attempt, is to show, that the Sabbath every way belongs as much to Christians, as to Jews; and therefore the holy keeping of it concerns as much the one as the other, for holiness is the end of the Sabbaths command. To cease from servile works is the Command, and Sanctification is the end of that Command, as the School-men speak.

Now to evidence this the more plainly and demonstratively, we must run up the Sabbath to the fountain head, to the primitive institution of it, which we find in the very infancy of the World, Gen. 2. 3. The Sabbath at first was given to the Sons of Adam, and not to the Sons of Abraham; and it was a Sun which did not only shine upon the coast of Judea, but upon the whole world, and so every way belongs to us, as well as to the Jews.

This will be more clear if we canvass the words of the institution recorded in the forementioned Gen. 2. 3. And God blessed the seventh day and sanctified it, because that in it he had rested from all his works, which he had created and made Before I pass to a further explication of the text, I shall take notice, (as others have done) that all our translators of the Bible in the Contents of this Chapter, put in, the first Sabbath instituted: And therefore the apprehension of these learned men which put the sacred Scriptures into an English dress, and made them speak our mother tongue, might prevail much against the cavils of any of our own Nation.

But for the more clear explication of Gen. 2. 3. we must inquire into the meaning of these words, Blessing and Sanctifying; and I suppose the worthy Chrysostom may here be an authentical expositour, and thus he descants on this text, Gen. 2. 3. He sanctified it; wbat means that word, he sanctified it? he separated it; therefore the Divine Scripture, teaching us the cause why he sanctified it, addeth, because in it he rested from all his works. Now hence God would teach us from the beginning to separate and set apart one whole day in the circle of every week, to the exercise of spiritual things; For, for this cause did the Lord finish▪ all the fabric of the world in six days, and honored the seventh day with his blessing, and sanctified it, because in it he rested from all his works. To this worthy Father, let the famous Bishop of Armagh succeed, in the explanation of this text; To sanctify a Sabbath, saith he, is either to keep it holy, or to make it holy; and seeing God cannot keep any day more holy then another, the meaning must be, he made it holy, which is as much as to command the keeping of it holy. And it is observable, God blessed the Sabbath, not with natural blessings, that the Sun should shine brighter, and the weather prove fairer on this day, rather then another; but the blessings of a Sabbath are of another nature, they are spiritual blessings, converse with God, holy and divine meditation, &c. which blessings proclaim the Sabbath to be Originally destinated to worship and divine service. It is the observation of Zanchi, That Jesus Christ on that day, when first the Sabbath was instituted, did take an human shape, and conversed with Adam, and did instruct him in most holy Colloquies, and so was busied that whole day with our Parents. This was the apprehension of that worthy person, who was not much subject to fancies or enthusiasms. The blessing of the Sabbath, saith reverend Calvin, was nothing else but a solemn consecration, whereby God claims to himself the studies and employments of men on the seventh day; (whether the last or the first of the week.) First, God rested, and then he blessed this rest, or he dedicated every seventh day to holy rest; and thus expounded is this text by the most famous writers of our own and foreign Nations; thus Zwingli, Junius, and Tremellius, Ursinus, Piscator, Pareus, Danaus, Bullinger, Aretius, Chemnitz, Hospinianus, Bertramus, &c. expound this text; and besides these mentioned, there are many worthy Divines of our own Nation give the same interpretation. Thus Willet, Bownd, Greenham, Gibbons, Perkins, Babington, Dod, Scharpy, Williams, &c. Pareus well observes, the word sanctify signifies four things in Scripture.

1. To make that holy, which was impure and propharie; and so the Saints are sanctified by the blessed spirit of grace.

2. To set apart anything from a common to a sacred use; So God sanctified the Priest, the first fruits, the tabernacle, and the utensils of it, Levite. 27. 8.

3. To celebrate that as holy which is holy in itself; so we sanctify God's name, when in prayer we address ourselves unto him, and proclaim the glory of it.

4. To sanctify, signifies to be vacant for holy employments, and so we are commanded to sanctify the Sabbath, to be at leisure for divine affairs. At first, saith Pareus, God sanctified the seventh day, viz. By an holy Ordination he set apart this day, and appropriated it to his own worship, and as a day of rest to the Lord; and this Ordination implies a command, which is moral and binds all men. And that no other exposition can be fastened on this text is further evidenced from this, that the Lord in the promulgation of the fourth Commandment upon Mount Sinai, fetcheth this text of Scripture, as comprising the Original of the Sabbath, laying the ground of his precept to keep it holy upon this his institution, repeated in Exod. 20. 11. And it is observable, that to bless a day is nowhere spoken of in the whole Bible, but here in this text, and in Exod. 20. 11. And as the latter text, Exod. 20. 11. is supported by, so it is an interpreter of the former, viz. Gen. 2. 3. And God in the solemn promulgation of the fourth Commandment, doth there as Moses doth here, Gen. 2. 3. couple the same things together, and so confirms the truth of Moses his narration: So then, in the text of institution, Gen. 2. 3. we have four things considerable.

1. Here is a Sabbath made.

2. Here is God's own example for man's imitation, and so it is, Exod. 20. 11. God's example is for resting on the Sabbath.

3. Here are the words of institution, in that he saith, he blessed it, he sanctified it, (i. e.) he ordained it to be a holy Sabbath; he dedicated it to his own service.

4. Moses confirms it with a reason, therefore it is the Lord's institution, and to be kept holy of us, because then God rested from all his work which he made. Nothing can be more obvious or plain, did not the unhappy wit of some men cast a cloud to darken and veil it. Peter Martyr among others give us a full explication of this text, (so that many beams may proclaim the Sun) God blessed the seventh day, This blessing God gave to it, that it should only be employed in Divine worship. Rabbi Agnon saith, That God blessed the seventh day (i. e.) he passeth a blessing upon the due observers of it, which could not be, unless there was an institution of the Sabbath; for Obedience requires a command, and blessing is the usual fruit of obedience.

And most probable it is, that the Sabbath was ordained in the state of innocence (though whether it was ordained before the fall, or presently after the fall, is all one to my purpose) for it did well agree with a state of innocence, for Adam to be an imitator of God, resting upon the Sabbath as proportionating himself to that admirable pattern and example; and besides, Adam was to work six days (though his labor was delightsome, not toilsome) in imitation of God, and therefore to rest the seventh day, because God did so. And though Adam toiled not his body with pain and sweat before the fall, yet intent he was upon his business whilst he did labor, and six days were destinated to his labor, but on the seventh day his body was altogether freed from all labor, and his mind from attending to it, and so the whole man set apart for an holy rest to the Lord, which well befitted him. And though on other days Adam served God, yet neither the days, nor he on those days were immediately consecrated to God as this day was, and held also for holy duties, and to attend upon God more immediately, who in that happy estate did unquestionably appear unto him. And Adams perfection and knowledge, his holiness and uprightness, his innocence of life, and rare accomplishments, did all furnish him with matter of contemplation, and made him bold to present himself before God upon that day in a more special manner. And indeed a blessed and sanctified day very well accorded with a blessed and sanctified an estate, and so no jarring or disagreement would intervene. And this day of God's resting was not only exemplary to Adam, but to all his seed, and so to Christians as well as Jews, (the seventh in number, though not in order.) And it is further observable, that Adam had on him, and so should all men have, a double calling, the one for his body, for which he was allowed six days, and the other for his soul, for which the seventh day was ordained: So then this observation of the Sabbath was no way disagreeing to the state of innocence. Man in that blessed condition could not conveniently attend upon two things at the same time, viz. the dressing of the Garden, and the solemn worship of God. And as one well observes, If heaven itself be a perpetual Sabbath, why should it be thought incongruous for man to keep a Sabbath in Paradise?

And indeed it cannot be incongruous, that the Sabbath should be kept in Paradise, when the Sabbath itself is a kind of Paradise; there is something to resemble a tree of life; here the soul tasteth of Sabbath Ordinances, and life, nay eternal life flows from them; and the pleasures of a Sabbath, not a little resemble the delights of Paradise: The soul being in the spirit upon the Lord's day, much resembles Adams rejoicing in Paradise; and no doubt but the sweetness of Paradise did most principally consist in the intimate communion Adam had with God; and the same communion sheds the delight and prerogative upon the Sabbath, or else wherein doth the Sabbath out-vy and excel other days?

And that the Sabbath was instituted from the beginning is not only most clear from Scripture, but most consonant to reason.

[unspec 1] The Patriarchs of old had their solemn worship. Cain and Abel offered sacrifices, they called upon the name of the Lord in a solemn way, Gen. 4. 26. And no doubt, this they learned from Adam, and he from God; they had their Altars, Gen. 12. 8. yea their set Altars, Gen. 13. 4. for ordinary worship: And if they had set worship, they must have stinted time; for how shall we meet together to perform ordinary worship without set times? And then no doubt, but the seventh day was that time, for we have not the least shadow of any other ordinary time. And it is very unlikely, that if there had been any, that no mention should be made thereof in Scripture; therefore seeing mention is made of this day, Gen. 2. 3. before mention is made of any public worship, and no other day is noted in all story, till the 16th. Chapter of Exodus, where again mention is made of the Sabbath, Exod. 16. 25, 26, 30. And the fourth Commandment ratifies the same day upon the reason assigned in Gen. 2. 3. It surely must be sufficient and satisfactory to all reason, that the seventh day was the ordinary day appointed for those times to perform solemn and public worship to God.

And as when man hath run his race, and finished his course, and passed through the larger circle of his life, he then returns to his eternal rest; so it is contrived and ordered by divine wisdom, that he shall in a special manner return unto his rest, once at least within the lesser and smaller circle of every week, and so his perfect blessedness to come, might be fore-tasted every Sabbath day, and so be begun here. And look as man standing in his innocence hath cause, thus to return from the pleasant labors of his weekly Paradise employments; so man fallen, from his more toilsome labors to his rest again: And therefore as because all creatures were made for man, and man therefore was made in the last place after them; so man being made for God and his worship, thence it is, that the Sabbath wherein man was [unspec 3] to draw nearer to God, was appointed immediately after the Creation, as learned men observe. For though man is not made for the Sabbath, merely in respect of the outward rest of it, yet he is made for the Sabbath, in respect of God in it, and the holiness of it; to both which, then the soul is to have its weekly revolution back again, as unto that rest which is the end of all our lives and labors, and in special of all our weekly labor and work. Dr. Field professeth, That to one who knows the story of the Creation, it is evident by the light of Nature, that one day in seven is to be consecrated to God's service and worship.

[unspec 4] There must be a time allowed to every purpose, which is necessary and indispensable; so for our bodies, there must be a time to eat, to drink, to sleep, &c. For civil affairs, there must be a time for work and labor, trade and merchandise, to promote and sustain our civil interest; and shall not there be a set time for soul-refreshments, when the precious soul may be recruited? Shall our Estates have their seasons for their increase, and our Bodies for their support, and not our Souls for their delight and edification? What is this but to debase the soul, and degrade it from its due honor and dignity? The Image of God is most lively impressed upon the soul, Eternity is riveted into the very nature of the soul, Jesus Christ died for the Redemption of the soul, and shall only the soul want its term, its appointed season for its spiritual converse? Shall there be a Change time, and not a Church time? shall there be a time to Work, and not a time to Pray? This is a principle of Nature, and therefore draws its original from the worlds beginning. Nor can it be conceived, but the soul stood in as much need of communion with God in divine worship, in the infancy, as in the old age of the world, and therefore the Sabbath was as necessary to Adam and his immediate heirs, as to his more remote posterity.

That the Sabbath was from the beginning, and so belongs properly to the Sons of Adam, and not particularly to the Sons of Abraham, is more evident and clear, if we take notice, that in the history of God's raining down of Manna, there is frequent mention made of the Sabbath, and this was before the Law was given upon Mount Sinai. In Exod. 16. 23. the Lord speaketh of the Sabbath, wherein no Manna was to be gathered, as a thing in use amongst them, and no unheard of novelty; the Sabbath then was no wonder to the people of Israel; but indeed the Commandment for not gathering Manna on that day was a new thing. The Sabbath is again mentioned, verse. 25. To day is a Sabbath unto the Lord; where we have no words of institution, as if now the Sabbath first commenced a weekly festival; but this blessed day is spoken of, as of an usual, and well known solemnity: And which is very observable, the Lord speaks expressly concerning the Sabbath, verse. 29. That he had given them a Sabbath, in the preterperfect tense, as a thing of former times, not of any present institution; he gives them Manna in the present tense, but he hath given them a Sabbath in the preterperfect tense, which most clearly evinces the antiquity of its institution. Moreover, the ready obedience of the people in resting upon the seventh day mentioned, verse. 30. evidences its former institution; they did not dispute, but obey, not admire, but submit: New Laws raise Questions, but here was none: Every circumstance in this whole story gives in clear evidence to this truth. Nay, in the 28th verse, God chides the people who went out to gather Manna on the Sabbath day, as breakers of his Laws and Commandments: So then the Sabbath was an ancient Law among them, nay, an Eminent Law, and therefore called Laws in the plural number, verse. 28. The Jews gathered Manna on the Sabbath, and this was their sin, and this could not have been their transgression, unless there had been a Law for the Sabbath, for sin is only the transgression of a Law, 1 Joh. 3. 4. And one thing more is observable, the Lord works a miracle at that time, to honor the Sabbath, the Manna which was gathered the day before, did not putrefy on that day, according to the nature of it, Exod. 16. 24. by which God shown how greatefull the due observance of that day was to him: So then to wind up this particular, we find in this Chapter the Sabbath observed, which could not be, unless instituted before, for only institu • ions are the matter of our observation; and no less is acknowledged by our adversaries in this point: And to fasten a nail on this argument, that it may not unravel, Manasseh Ben Israel, one of the most eminent of the Jewish Rabbies, very well observes that the Lord's enjoining the Israelites, the observation of the Sabbath, tells them they were Servants in Egypt, Deut. 5. 15. This the ancient wise men among the Jews do apply in this manner; Think with thyself, how that in Egypt where thou servedst by force, thou wast constrained to work even on the Sabbath day. Thus the Jews most knowing in the doctrine of the Sabbath, spake of a Sabbath in their Egyptian bondage, which was long before Mount Sinai smoaked, to preface God's giving the Ten Commandments. Two things more must here be inserted, as in their proper place;

1. The Lord argues, Exod. 16. 28. with the Israelites for violating the Sabbath, with this expostulation, How long will ye refuse to keep my Commandments? which argues most clearly the Antiquity of the Sabbath, for God would not thus reprove the first breach of this Commandment, but it plainly discovers their custom in this sin.

2. And so in Exod. 31. 15. the keeping of the Sabbath is not urged from the Commandment lately given in the decalogue, as reason would in man's judgment; but from the seventh days rest and refreshment after six days work, which points clearly at the Sabbaths first institution.

[unspec 5] The Apostles Argument mentioned in the beginning of the fourth Chapter to the Hebrews, brings a fresh light to this truth; there the Apostle seems to dispute ex concessis, from the observation of the Sabbath from the beginning of the world. The Question was, how those words of the Prophet were to be understood, (viz.) If they shall enter into my rest: Now saith the Apostle, there is a twofold rest mentioned in the Old Testament; the rest of the Sabbath, and the rest of the Land of Canaan; but it cannot be meant of either of these rests, for they are long since passed, one at the beginning, the other at the time of Joshua, and therefore it must be meant of a rest to come. The minor of this syllogism, the Apostle proves by parts, not the rest of the Sabbath, for that was entered into by man from the beginning, seeing the works were finished from the beginning, Heb. 4. 5. not of the rest of Canaan, for if Joshua had given them rest, he would not have spoken of another rest, verse. 8. the conclusion then follows, there remains therefore a rest for the people of God, verse. 9. And that is the rest of Heaven, whereof the other two rests were either types, or fair resemblances; We see therefore, that the Apostle taakes the first, (viz.) of the Sabbath, as from the beginning of the world; and this Divine Authority is beyond all dispute or exception: and whosoever shall cast a cloud upon so clear a truth, we may truly say, the hand of itching currios • ty, or design is in it, nothing but singularity, or interest could raise such a steam or vapor.

[unspec 6] The Proemial word, Remember, prefatory to the fourth Commandment, clearly speaks the primitive institution of the Sabbath: For Memory alwayss looks backwards; we cannot remember what we formerly did not know: at least Memory, like Janus among the Romans, must look with two faces; the one must look backwards, and the other must look forwards: And so in reference to the Sabbath, If the word Remember, look backward, it refers to the institution of the Sabbath, if forwards, it refers to the observation of the Sabbath. Rivet well observes, that in the word Remember, God stirs up the Memory of the Israelites, that they should not forget that holy Institution which was of old: So then, the Sabbath when commanded on Mount Sinai, was only the second Edition of it, the Renovation of an old Law, a primitive Statute put in a fairer Print, or like as it was in Pharaoh 's Dream, this Law was repealed, because it was more firmly established, Gen. 41. 32. Thus Colours are put in Oil, that they may be the more lasting. The first Institution of the Sabbath, and the more solemn promulgation of it upon Mount Sinai, are two Witnesses by which this Truth shall be fully established, viz. That the seventh part of every Week shall be consecrated to God, till the second coming of Jesus Christ: the solemn proclaiming of this Law upon Mount Sinai, was only the Sabbaths duplicate, the Original we had hefore, and now we have the Counterpane: the Sabbath was put in a fresh dress on the flaming Mountain, and then, like rich Arras, the Sabbath itself was refreshed. And if the Sabbath was from the beginning, as hath been clearly demonstrated, the Christian lays an equal claim to it with the Jew, and is as much concerned in its observation.

[unspec 7] So then, a Sabbath we have in the Worlds Infancy; and indeed what reason can put it to the question? For were the Bodies of men before the Law more adamantine, that they need not be refreshed? Or were not our Bodies before and after the Law equally attempered and condition'd? Were not the sweet Intervals equally necessary and welcome to both? Did not a devout sequestration to pious Exercises as well suit and become the Soul • of the Patriarchs and the Church of God in those days, as those who lived after the promulging of the fourth Commandment? Let us look into the End peculiar to the Sabbaths Institution, was it not to eternize the honor of the Creation? And doth not that belong to those before the Law, as well as those after? Is not the benefit of the Creation common and universal? Do not all participate of it, especially the Elect, and that inexplicably? Had not the Church before Moses as ample a share in Blessings upon the Sabbath, as those since? And ought it not then as freely, and as frequently, to celebrate its sacred Festival? And if then before, as since the Law, there was the same reason, sure then there was the same thing observed, and the same commanded: for from the reason of the Law, we may rise to the Law itself, as from the Cause to the Effect, and from the End to the Means. The example of God's resting, and the benefit of the Creation, being the same to those before, and after the Law, it must needs follow, the Sabbath was given in the Worlds Infancy, and so belongs to the whole Posterity of Adam.

[unspec 8] The ancient Institution of the Sabbath was so generally known in the World, that the very Heathens had a dimmish light of it: Hesiod, a Gentile and a Greek Poet saith, That the seventh day is a holy day. Lampridius tells us, that Alexander Severus the Roman Emperor, and an Heathen, on the seventh day usually went into the Capitol, there to offer Sacrifices to the God's. Homer an Heathen saith, The seventh day is holy, and was the day in which all things were perfected. Callimachus saith the like, and that it is the birth-day, chief and perfect. Clemens Alexandrinus shows, That not only the Hebrews, but the Greeks also knew the seventh day to be holy. And Eusebius affirms, That almost all, not only Philosophers, but Poets, know that the seventh day was most sacred and venerable. Certain of the Ethnic Doctors were wont only to dispute on Sabbath-days, because they were most signal and remarkable, and therefore the more to be honored: So Diogenes used to dispute at Rhodes, as Aulius Gellius reports, Lib. 13. Cap. 2. Seneca in his 99th Epistle, showing that Exhortations are not enough, but we need obliging Precepts, yea, the Decrees of wisdom, he reckons up the Sabbath as a Festival day for Religion. Aretius hath these words, The Greeks and Latins call the Sabbath a Day of Rest, thinking it unfit for civil Actions and Warlike Affairs, and fit only for Contemplation. How shall these