The doctrine of the Sabbath Wherein the first institution of the vveekly Sabbath, with the time thereof, the nature of the law binding man to keep it, the true ground, and necessity of the first institution, and of the observation of it, on the severall day in the Old Testament, and also of the moving of it to the first day under the Gospel, are laid open and proved out of the Holy Scriptures. Also besides the speciall dueties necessarily required for the due sanctification thereof, those two profitable points are proved by demonstrations out of Gods Word. First, that the Lord Christ God and man, is the Lord of the Sabbath, on whom the Sabbath was first founded...2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day... Deliverd in divers sermons by George Walker B. of Divinity and pastor of St. Iohn Evangelists Church in London.

CHAP. 17.

THE second sort of duties now follow, to weet: those which were proper to the people of God in the old Testament, vnto which the Fathers were specially bound befor the cōming of Christ while he was yet only promised & not given a perfect Redeemer. They also though they consist in many particulars: Yet may be reduced to three chiefe heads. First to rest and cessation. Secondly to sanctification. Third∣ly to obseruation of the seventh and last day of the weeke for their ho∣ly weekly Sabbath.

First concerning rest from all worldly affaires, and cessation from bo∣dily exercises such as delight and refresh the outward man onely, and are directed to no other end, there are different opinions among the learned. Some hold that the fathers vnder the law, were bound more strictly to rest from bodily exercises and worldly affaires on their Sab∣bath, then Christians are on the Lords day under the Gospel, Jnso∣much that the strict bond of rest vnto which the law tyed them, was an heavy yoke, and apart of the bondage vnder which they groaned.

Others are of opinion, that their rest being no more but from world∣ly affaires & bodily exercises: seruing only for bodily delight & world∣ly profit, was the very same vnto which all Gods people were bound in

all ages, and are still under the Gospel. There are reasons brought on both sides: but all Scriptures and reasons being well weighed: I doubt not but they may bee brought to agree in one truth: If only one thing wherin both sides agre, and which both mistake, be remoued, namely a conceipt which both haue of a more strict and religious exaction of rest and cessation, then indeede was required in the Sabbath of the Old Testament.

They who hold the first opinion, bring many testimonies of Scrip∣ture, which seeme to impose such a strict rest & cessation on the fathers, and the Isralites vnder the law, as is by common experience found to be an heavy burden, hard to be borne, and even intollerable. As for exam∣ple. Exod. 9.16.23, Where Moses speakes thus unto Israell. This is that which the Lord hath said. To Morrow is the rest of the holy sabbath vnto the Lord, bake that which yee will bake to day, and seeth that yee will seeth, and that which remaineth over, lay vp for you to be kept untill the mor∣ning. Hence they conclude that the fathers were restrained frō baking or seething any meate on the Sabbath day. Also verse 29. Wher Moses saith Let no mā go forth of his place, but every mā abide in his place on the seventh day. Hence they inferre. That the fathers might not walke abroad on their Sabbath. Likewise from the words of the law. Exod. 20.10. Jn it thou shalt not do any worke, they gather that the Isralites might upon no worldly occasion do any worke on the Sabbath day, not so much as make a plaister or medicine for a sick and wounded man. And so the lear∣ned Doctours of the Iewes vnderstodd the law, and observed it, as they shewed by their reproving of Christ for healing a diseased person by a word onely and no other labour. Also Exod. 31.14.15. & 35.23. all kinde of worke is forbideen under paine of death. Whosoever doth any worke therein shalbe put to death, saith the Lord. Yea he forbids to kindle a fire through their habitations on the sabbath day, & Num. 15.35. The man that was found gathering stickes in the wildernesse on the sabbath day, was by Gods appointment stoned to death by the Congregation. & Neh: 13:17. Jt was called profaning of the Sabbath, when men sould any wares or vitails, and when straungers of other nations brought in wares and fish on the Sabbath day to be sold. Also Amos 8.5. They whose mindes were so set on the worldly affaires, that they longed, till the sab∣bath was past, and had their minde on selling corne and wheate. The Lord sweares by the excellency of Iacob, that hee will not forgit to reveng their doings: From these scriptures divers both of the Auncients, and

later diuines haue concluded that the law of the Sabbath in respect of rest and cessation, which is exacted in the old Testament, with such ri∣gour and upon such grievous penalties. was an heavy and intollerable burden, and therefore is abolished by Christ, in respect of that totall ces∣sation and strict rest.

Others on the contrary doe hold, that as Christians haue more clear evidence & hope of eternall rest in heaven, and the spirit which makes the more spirituall, shed on them more abundantly through Christ, soe they ought to be more restrained from loue of the world, & from care of earthly things. And therefore by the law of the Sabbath are bound rather more strictly then the fathers in the old Testament, to rest and cease from all worldly cares, and all laboures, and affaires of this life, on the Lords day, which is consecrated by the resurrection of Christ, to be the weekly Sabbath of all Christians.

But if these Scriptures be diligently searched, and all circumstances well weighed. It will appeare vpon good reason, that both sides are mistaken, and that the forenamed Scriptures do not import any such ri∣gorous rest or burden some cessation. For first of all, though the Phari∣ses, and other strict sects, and Rabbinicall Doctors, and expounders of the law, did of later times alittle before, and at the appearance of our Sa∣viour in the flesh, expound the law soe strictly in respect of the carnall and literall sence, that thereby they laid heavy burdens vpon men, as our Saviour doth charge them. Matth. 23.4. Yet it was not so from the be∣ginning, but even the Isralites themselves who lived vnder the law, as under a Scoole maister, and under the rudiments of the world, they had liberty to go out of them places, and dwellings a Sabbath days journey, which was, as their Rabbinnes writes two thousand cubites, that is as some take it an Italian mile, & in the opinion of others two miles. And 2 King. 11.6.7. It is recorded the Priests and people went in and out, to and from the house of the Lord on every Sabbath day.

They did also kindle fire for sacrifices & burnt offerings, which they did offer unto God double, morning and evening everie Sabbath daie, after they had killed and dressed the beasts, and this according to the strict sence and strained exposition of the Law, which the Scribes and Pharises gaue of it, was a breach of the law, and prophanation of the Sabbath as our Saviour shewes. Matth. 12.5.

Secondly, the scribes and Pharises did not expound the law, as for¦bidding all bodily workes. For they do circumcise Children, & apply

medicines to heale the sores of the Circumcised on the Sabbath, when it happened vpon the eight day after the birth of Children, as our Sa∣viour also shewes. Joh. 7.23. They led their oxen & asses to the water, and if a sheepe, or oxe, or asse did fall into a pit they did pull it out on the Sabbath, because these were works of necessity. Luk. 13.15. & 14.5. And the chiefest and strictest of the Pharises did make great feasts & invited many guests, & our Saviour himselfe amongst the rest, who did not refuse to take part with them. Luk. 14.1. & did obserue how the in∣vited guists did choose out the chiefest roomes ver. 7. Which shewes plainly that dressing of necessary and convenient meat was not forbid∣den by the law on the Sabbath day, neither did the Pharises so expound the law.

Thirdly for the places of Scrpture before alleaged, let us take a per∣ticular view of them in order, and we shall see, that they are much mis∣taken. First that place Exod. 16.29. doth not enjoyne every man to keepe his place, and not to goe out of their campe to gather Manna on the seventh day, the reason prefixed shewes this plainly, to weet: be∣cause God gaue them on the sixth day Manna sufficient for that day & the seventh. The exposition which some make of the 23. ver. is ve∣ry idle & ridiculous, namly that the Isralites were commanded to bake and seeth on the sixth day, that which they were to eate on the seventh. And therefore it was not lawfull to bake and seeth on the Sabbath. For Moses doth not bidde them bake for the Sabbath which was the mor∣row after, but onely that which they were to eate on the present day, and to reserve the ouerplus, which they did not bake and seeth vntill the seventh day; and though they did so, and did not bake and seeth it: yet it did not putrifie neither were any worms therin, which had it beē sodde or baked, for baking and seething do naturally and as an ordina∣rie means preserue things from stincking and putrefaction.

In the next place the wordes of the fourth commandement (in it thou shalt not do any worke) they do not forbid religious workes which tend either to inward or outward sanctification of the Sabbath day, nor workes of mercy, charity, or necessity which are necessarie, for the safety and preseruation of the life of man or beast. Though the per∣verse Scribes and Pharises out of their Hipocrisie did ••oo strictlie ex∣pound and interpret the law of the Sabbath against our Savious doe∣ings, and held it unlawfull to Heale the sick on the Sabbath daie, though it were but by speaking a word: yet their practise which they received

from the fathers of killing and offering sacrifices, circumcising their children, leading their oxen to the water to drinke, and drawing their sheepe, asses and other profittable cattell out of a ditch: did shew that they were taught from the beginning a contrary lesson, of more liberty, which our Saviour approueth, and thereby convinceth them of grosse errour and Hipocrisie.

Thirdly, that place of Exod. 3 35. where they are forbidden to kin∣dle a fire in all their habitations on the Sabbath day, is not a generall commandement binding all simplie at al times. but a perticular precept binding in some cases, for they kindled fires and burned sacrifices twice every Sabbath, they also kindled fires to dresse necessary and comfor∣table meat Exod. 12:16. Where God forbidding all manner of workes on the Sabbath of the Passouer, which were commanded to be kept as strictly, and to be sanctified with holy assemblies and solemnities, as much as the weekly Sabbath, yet exceps that which is to be done in dressing necessarie meat. Wherefore the kindling of a fire here for∣bidden, is expounded by some Rabbines to be onely making of fires to burne malefactors. But indeed if we looke to that which followeth, it will appeare that Moses being about to summon the people to bring all materials, gold, silver, brasse, jron, and other materials, and also silke, purple, and other stuffe for the building of the altar, the tabernacle and all things therunto belonging, doth first call to their remembrance the law of the Sabbath, and doth giue them a charge from God that in building of the tabernacle, the place of his worship, they abstaine from all worke on the Sabbath day vnder paine of death, and that they doe not kindle a fire to melt gold, or silver, or brass, for the Altar or the arke, or any holie thing in the tabernacle. For God abhorres the breaking of his law, or prophaning his Sabbath vnder the pretence of building an House, or tabernacle, or altars to him. And this is no more then our builders of the famous Cathedrall Church of Saint Paul, in this city, are on our Lords day the Christian Sabbath, at this time bound to observe, and do abserue very strictly.

Fourthly the forbidding of all worke vnder paine of death, Exod: 31.14.35.2. And the commanding of him to be stoned who gathered sticks on the sabbath day. Num. 15.35. are not thus to be understood, that every breach of the sabbath by any bodily labour, was to be puni∣shed with death in all persons under the law (though inded before God everie b••each of every commandement deserues death.)

But that the open wilfull & presumptious prophaning of the sabbath by any scandalous act, or by a cōmon practise was to be punished wi••h death. This is plaine by the words next before going. Num. 15.••0.31. where the Lord commands that he who sinneth presump••iously with an high hand, and so reproacheth the Lord. and dispiseth his word, be cut of from among his people, against which word and expresse com∣mandement the man which was found gathering sticks on the sabbath daie, did presently sin, and committed wilfull transgression presumptu∣ously, not through ignorance nor compelled by necessity, and therefore he was stoned for an example of terrour to all presumptious transgre••∣sours. But as for others who did beare burdens, and sell vitailes not presumptuously, but either through ignorance or forgetfulnesse, or drawn by custome and ill example of the multitude in the daies of Je∣remiah, and Nehemiah, they were not by the law put to death, but com∣pelled by authority and rebukes, and by threatnings of wrath & judg∣ments of God, to desist from profanat••ō of the holy sabbath, as the plac••s before named shew. Neh. 13. Ier. 17.27.

As for them whole mindes are altogether carried away after buy∣ing, s••lling, and worldly games on the sabbath day, Amos. 8. they are threatned with no other wo, then that which belongs to all such as af••er the same manner; vnhallow the Lords day now under the Gospell. Wherefore it is manifest that the fathers in the old Testament, had no heavy burden of strict rest laid on them by the law, but the same cessation from worldly affaires which they are bound vnto, is still requi∣red of us, and of all Gods people in all ages of the world. They were not restrained in time of war from works of necessity, as fig••t••ng against enimies, taking and destroying their cities, as we see in the compassing of Jericho seven daies together, one of which must needes be the Sab∣bath day. Iosh. 6. They might flee for their liues, and pull cattell out of pits, and do any other worke which could not be deferred vntill the next day, but present necessity requ••red it for their owne safety, and for the saftie of their cattell and of other good creatures which otherwise were in danger to perish.

But suppose the opinion of diuers both auncient and late writers were true, to weet. That the Isralites were bound to obserue a more strict and burdensome rest, and under greater penalties, then either the fathers before the law, or we who liue in the light and liberty of the Gospell: Yet this proues no more but onely that this rigour was apart

of the bondage and paedagogie of the law; wherewith they are hardlie pressed, for this end to driue them to seeke ease in Christ, and to long for his comming in the flesh. And this burden and rigour onely is abo∣lished by Christ, together with the chaunge of the perticular day: But the substance of the Law still remaines and bindes all men to keepe the Sabbath, resting and ceasing from all worldly busines, except that which is of necessity & charity, even as the fathers were boūd frō the first insti∣tution. The secōd principal head of which the secōd sort ••f special & proper duties which God r••quired the fathers under the old testamēt, may be reduced, as sanctification. For ouer and aboue ••heir resting from secular affaires, they were by Gods first institution of the Sababath bound to sanctifie the seventh day, with holy and religious duties, such as God in that state and condition of the Church required, as an holie service and for heavenly and spirituall use, even for begitting and increasing of grace and faith in them, and for the fitting of them for the fruition of eternall rest. The sanctification of the Sabbath in generall belongs to all mankinde in all ages, and that all are bound to it by a perpetuall law. As I haue proued sufficiently before. I am now onlie to shew the speciall and perticular duties of sanctification, which God required of his people in the Old Testament.

The first speciall duty of sanctification was the solemne commemo∣ration of Christ the blessed seed, and of the promise of redemption by him. Unto this all the fa••hers fro Adam until Moses, & so to Christ, were bound by Gods fi••st institution of the Sabbath and sanctifying the se∣venth day, vpon promise made of the blessed seed: For full proofe of of this: I argue thus both from Scripture and common experience.

Whensoever a day is set a part either by God or holy men, to be kept with solemnity because of some great blessing or deliverance given or promised, the chiefe thing to be observed in that solemnity, is a publick & solemn commemoration & rehearsall of the blessing & deliverance with joy & praise. Experience of all ages doth proue this. In the solemn feast of the Passouer, the chiefe duty of sanctification was the cōmemo∣ration of Gods deliuerance of Jsraell from bondage in Egypt, by his mighty hand streched out to smite Egypt, and his destroying Angel pas∣sing over all the houses of the Isralites, & slaying all the first borne of ••he Egyptians, & this deliuerance was the blessing, because of which God instituted this feast. Exd. 13.5. The solemnitie of the feast of taber∣nacles for seven daies together was instituted by God, because of his pre¦servatiō

of Israell in the wildernes forty yeares together without houses or cities, in boothes & tents, & the chiefe thing which they were bound to obserue in this holy solemnity, was the commemoration of that pre∣seruation in the wildernes, by dwelling in boothes all the time of that feast, wherby occasion was given to thē to rehearse vnto their childrē, & their child. were moved to enquir, learn, & bear in mind that blessing of Gods preservatiō Lev. 23.43. & so in al ages we find by experience, that the commemoration of the blessing upon which every feast was first or∣dained, is the chiefe duty in all the solemnity, as the cōmemoration and rehersal of Christs resurrectiō in the feast of Easter, of the cōming down of the holy Ghost in the feast of Pentecost, of Christs incarnation in the feast of the nativity. And in our late yearely f••stivall for our deliue∣rance from the powder treason, the chiefe duty is the cōmemoration of that deliuerance. So that this proposition is most certain & undeniable.

Now what the blessing of the seventh day was, because of which God sanctified, it to be the weekly Sabbath of the old testament, & also after by Moses commanded it to be kept holy. As I haue largely before proued: euen the promise of Christ the Redeemer. And therfore it fol∣lowes necessarily, that the first and chiefest duty of sanctification of the Sabbath, which the fathers were bound vnto, was the commem••ration of the promise of Christ & of redemption by him, which was the blessing wherwith God blessed the seventh day, and therupon sanctified it: And because from Adam untill Noah, Christ was promised to be the seed of the woman: And then he was promised to come of the seed of Shem, & afterwards Abraham was singled out of Shems family, & Christ the bles¦sed seed was promised more specially to come of his seed, even of Isaak the sonne of promise, & of Iacob Isaaks younger sonne. And of all the tribes of Jsraell Judah was nominated. And of all the families of Iudah Davids house was chosen, & David received the promise that he should be the progenitor of Christ. And all the Prophets in all ages in their Prophesies of Christ foretold: that he should be made of the seed of David according to the flesh.

Therefore the fathers from Adam untill Noah, and after him untill Abraham, Isaak, & Iacob, their seed & posterity in their severall families, still made a commemoration of Christ promised to come of them, in all their weekly Sabbaths. And when God had enlarged his Church in all the Tribes of Israel: & had by Moses recorded the promise of Christ, that he should be the seed of Abrahā &c. & after the Prophets had foretold that the Messiah was to come of Davids royal seed: then they were all bound to preach Christ.

and to commemorate the promise of him after a most solemn manner, to their publick ••ssemblies on every Sabbath day. And this was a prime duty, and speciall worke of their sanctification of that day. As we reade Luk. 16.29. & Act. 15.21,

The second speciall duty was offering of Sabbath sacrifices, which were types and shaddowes of Christ, and of red••mption and reconcili∣a••ion of men vnto God in him. For as they did more solemnly rehearse the promises of Christ, so also they did offer more solemne sacrifices, & in a double measure both morning and evening everie Sabbath day, this God commanded by Moses to Israell. Num. 28.9. And vndoubted∣ly Caine and Abell being instructed by Adam, did bring their ••fferings on the seventh day which ended the weeke, Gen. 4.3. And Noah his pleasing sacrifice was a sweet savour of rest, that is a Sabbath sac••ifice. Gen. 8.21. As J haue largely before proved.

The third speciall dutie, was an holie assembly or holie convoca••i∣on, which they were commanded to keepe on all other yearly festivall Sabbaths, so every weekly Sabbath day as we reade. L••vit. ••3.38. For although while the Church & people of God, were but a small number, and despersed in severall places and families, as in the familie of Mel∣chisedek, and Abraham, and Lot, and afterwards in the family of I••b, and of the sonnes of Abraham, and Iacob before that Israell grew vp to be a nation, there were few publicke holy assemblies kept either on the Sabbath, or vpon any other occasion. The Godly fathers did onelie call togither their houshould and families by themselves, and did com∣maund and teach them to keepe the way of the Lord, and to remember this Covenant. as is testified particularly of Abraham. Gen. 18.19. and in another place. Where he is said to build altars and there to worshippe God. As Gen. 12.7. & 13.4. as also it is said of Job. c. 1.5. That he rose up early and sanctified his seven sonnes, and offered vp burnt offerings ac∣cording to the number of them.

Yet it is manifest that whensoever in any age, there was a great in∣crease of Gods people, and an enlargment of his Church ouer a whole nation and countrie, the Sabbath was by Gods appointment sanctified with holy assemblies. After the birth of Enosh when the family of Seth began to increase and multiply, it is said, that men began then to call upon the name of the Lord. Or as some not unfittly doe translate the words, then they began to call men by the name of the Lord, that is: Adam and his sonnes especially Seth & his Children began to separate

themselves from the wicked and profane people of Caines race, and being gathered into a Church, were called the children of God, & Gods people, and did assemble themselues togither in set places, and at set times every Sabbath day to worshippe God, and to call upon his name, as appeares in the Four••h Chapter of Gen. ver. 26. Thus Luther and Iu∣nius expound that place, & as the words will uery well beare this expo∣sition, so also both Scrip••ure & reason confirme it. For Gen. 6.2. The peo¦ple of God who were gathered into the Church, & professed pure Reli∣gion in their assemblies, are called by the name of God, even the sons of God and by this title are distinguished from the wicked and profane, who are called the sonnes of Adam, that is carnall earthly corrupt men.

Secondly, it is manifest that Abell long before Seth and Enosh did worshippe God and call upon his name, and so undoubtedly did Adam and Seth before this time in their priuate families, and therefore here cannot bee meant the first begining of mens calling upon Gods name, and worshipping him. but certainly the first beginning of Gods wor∣ship in publick assemblies of the Church in set places, and at set times even everie Sabbath day. As for them who translate this place, that when Enosh was born men began to profane the name of the Lord, they make way for diuers absurdities. First that calling upon Gods name is profanation of it. Secondly, that profanation began in the family of Seth, or at the least by the increase of his posterity.

Thirdly, that there was no profanation of Gods name committed by Caine and bloody Lamech before this time, contrary to that which is recorded before in this Chapter ver. 8. & 24. Where Lamech is brought in skorning of Gods threatnings. And as we haue some monu∣ments of antiquity which shew that holie assemblies were observed as religious duties of the holy Sabbath from the beginning. So after that Israell became a nation, and God set up his Church and tabernacle a∣mong them, we haue most cleare and expresse commandements of God given by Moses to them and all their posterity, that they should do no servile worke, as appeares Levit: 23.3.7.8. Num. 28:18 & 29.1. Deut. 16.8. And that the Priests and Levites toge••her with the people assemble together in the Temple on the Sabbath day, it is recorded 2 King. 11.5. 2 Cron. 23.8.

But I need not insist vpon further proofe of this point. For everie man of reason must needes confesse, that no publick holy Sabbath du∣ties can be performed but in publick assemblies.

The Fourth speciall duty of the Sabbath (unto which Gods people under the law were bound; after the time of the law written by Moses, and the publishing of the promises in the Scriptures of the Prophe••s) was the publick reading, and expounding of the law & the Prophets, by the Priests and publick teachers, and reverent hearing of them by the people. This is manifest by the places before named, to proue a∣solemne rehearsall of the promise, to weet: Luk. 16.29. & Ast: 15:21. And that on the Sabbath day. For as those Scriptures do shew that the promises of Christ were solemnly rehearsed. And out of Moses and the Prophets every Sabbath day. So also they shew that Moses and the Pro∣phets were publickly read, and heard in their weekely holy assemblies, and by this meanes the people were taught, not onely in the promises and prophecies of Christ to beleeue in him a redeemer to come: but al∣so in all the righteousnes and duties of the law morall, and all the judg∣ments; ordinances, & ceremonies of the law ceremonial, w••ich was their Scoole-maister to lead them to Christ.

Wee haue also to this purpose another plaine testimony Luk. 4.16. Where it is said, that our Saviour as his custome was, went into the Si∣nagogue on the Sabbath day & stood up to read, and the booke of Isaiah the Prophet was delivered unto him. And he read a place which was writ∣ten concerning himselfe, and expounded it vnto them with the generall aprobation of the assembly. Also Ast, 13.15 & 27 verses. Jt is testi∣fied, that the Iewes in their Sinagogues on every Sabbath daie, had Mo∣ses and the Prophets read unto them publickely: both in forraine coun∣tries where they were disperced, and also at Ierusalem and in their own countrie. And that this was an auncient practise even from Moses, and in the time of the Iudges, and the Kings of Jsraell and Iudah, to reade the law in the holy assemblies, and to heare it read by the Priests we may gather from Exod. 24.7. Where it is said, that Moses read the Covenant in the audience of the people, & Deut. 31·11.12. Where the Isralites are commanded to read the law in their assemblies, in the hea∣ring of all men, women & children. I•• may also be collected from I••sh. 8.34.35. Iudg. 18.3. & 2 Cron. 17.7.8.9. & 30.22. & 35.3.

That it was in vse after the Captivity, the Historie of Nehemiah tes∣tifies Nehem. 8.4, & 9.3.

The auncient division of the five bookes of Moses into 54 lectures, that th••y might be read over once in every yeare, by reading one lecture every Sabbath, is a thing soe auncient, that we finde no mention of the

author of it, & therfore it may be supposed to be from Moses the writer of those books. And the reading of a lecture also out of the Prophets eve∣rie Sabbath, is recorded to be a custome long before Christs birth be∣gun, by occasion of the Tirant Antiochus who prohibited the Iewes to reade the law of Moses in their Sabbath assemblies vnder the paine of death. As we read in the Apocripall History of the Macchabees lib. 1. c. 1.59. Whereupon they were forced insteed of the Law of Moses to read lectures, out of the Prophets as Elias Leuita saith, and euer since that custome is retained and was in use in our Saviours daies Luk. 4.16.

The fifth speciall dutie of sanctification, was the worshipping of the Lord, which as it is required of Gods people in priuate and upon par∣ticular occasion at all times: So publick upon the Sabbath day, and in all holy yearlie Sabbaths. The dutie of worshippe consists in confession of sinnes, praiers, supplications, lauding and praising God, singing of Psalmes, and offering of free will offering, and the like as wee read, Neh. 9.33. Levit. 26.3. Deut. 5.5. Where confession & acknowledging Gods favours is called worship, and set downe for apart of it. & Gen. 4.26. & 12.8 & 13.4. and Psa. 79.6. Where the name of invocation and calling upon God by prayer is used by Synechdoche for all worship in in generall and Exod. 15.1. Iud. 5. Lauding and praising God with sing∣ing of Psalmes, and holy Songs are rehearsed as a speciall part of Gods worshippe.

Now this worshippe of God by publick confession, praiers, and sing∣ing of praises, cannot be but in publick assemblies, and holy convocati∣ons which are especially kept on the Sabbaths, and therefore this wor∣shippe must needs be a speciall duty of the Sabbath and one part of the sanctification of it. David also shewes this Psal. 42:3. Where he saith that he was wont to go up to the House of God, among the multitude which kept holy day, with the voyce of joy and singing. And the 92. Psalme which is intitul••d a Psalme for the Sabbath day, doth proclaime it to bee a good and necessarie duty on that day, To giue thankes and to sing prayses to the name of the Lord, to shew forth his loving kindnesse and truth from morning to night, to Triumph in his works, to speake of them with admirati∣on. and to declare his mercies and judgments and what a rock he is to rest on. These are the most notable duties which Gods people were bound vn∣to, in their sanctifying of the seventh day in the old Testament.

The third and last principall head comprehen••ing the rest of the duties. which did belong to the observation of the Sabbath in the old

Testament is the day it selfe which they were bound to keepe for their weekly Sabbath, that is the last day of the week even the seventh from the beginning of the creation. That this and no other was to be kept for their weeklie Sabbath in the old Testament appeares most plainlie by three things. First because it vvas the day which God blessed with the greatest blessing of al which were giuen and reveal••d before the resur∣rection of Christ, to weet: the promise of Christ & of the redemption of the world by him, & Gods entering into the Covenant of grae with man, & Christs open actuall undertaking to be mans mediatour & Savi¦our in whom the mutable worke of creation is perfected, and God is well pleased and resteth satisfied: as J haue before proved.

Secondly, because as the fathers and Isralites obserued it according to Gods commandement in the first institution Exod. 16. before the gi∣ving of the law from Mount Sina: So in giving of the law to Jsraell & in the renuing of the Commandement by Moses vpon divers occasions the Lord doth expresly require the keeping of the seventh day for his holy Sabbath: as we see Exod. 20. & 31.35. & Deut. 5. Thirdlie, be∣cause not onely as the Prophets and holy men of God urged & taught all men to obserue that day vntill the comming of Christ. But also our Saviour himselfe all his life time on earth, and after his death kept this Sabbath by resting in the ground. And the Apostles also while they li∣ved among the Jewes and the tabernacle was yet standing, and Moses was not yet buried, did obserue & keep for orders sake the old Sabbath of the seventh day as appeares Luk. 4.16. Ast: 13.13. and diuers other places.

Notes

• Lexic•• cold.