Vindiciæ sabbathi, or, An answer to two treatises of Master Broads the one, concerning the Sabbath or seaventh day, the other, concerning the Lord's-day or first of the weeke : with a survey of all the rest which of late have written upon that subject / by George Abbot.

Broad.

CHAP. I. 1. What day God sanctified in the beginning.

GOd having finished the creation in sixe dayes rested on the seaventh day and was refreshed,* 1.1 whereupon hee blessed the seaventh day and sanctified it. The day which God sanctified in the begin∣ning was the seaventh and no other, even as the day wherein hee commanded the Israelites to kill the passeover was the fourteenth day and no other of the first month, the one is as expressely set downe as the other, and the reasons wherefore God sancti∣fied the seaventh day,* 1.2 and commanded the Israelites to kill the passeover on the fourteenth day of the first month are alike unchangeable. For as it cannot bee that the Angell should passe over the Israelites houses on any other day of the fourteenth, so nei∣ther can it bee that God should rest on any other day.

Answer.

It is no doubt but the seaventh day was the day that God onely rested on, and sanctified to a different use from the rest of the dayes, for having imployed these in creating things necessary for mans corpo∣rall good, hee designes him this day for his spirituall benefit, and his owne speciall glory, (whereas it is alleadged by some, Bishop White pag. 42. Doctor Heylyn pag. 10. That God imposed no other Law on Adam then that of the forbidden fruit of the tree of know∣ledge. To this I answer:

1. That there was another Law imposed upon him even in innocency as appeares Gen. 2. 24. to wit, the Law of having but one wife and loving her.

2. That this Law of the Sabbath was a Law not of the nature of the other where on his estate de∣pended, but a Law of indulgence, whereto hee both should and would readily have confented (because of the blessing and benefit which should have re∣dounded to him thereby) had hee continued in in innocency and not lost himselfe and it before.)

And questionlesse there was no other reason why hee, that could have made all the World in a mo∣ment, should yet contrive and spin out the worke of creation into sixe dayes space, but onely to this end, that hee might give an example to mankind (which was then in Adam) for ever to set a part the seaventh day to his more speciall and solemne worship. And the reason (of Gods resting from the creation) why it is annexed as a reason of the commandement is, because at that time there was no better thing, nor greater commodity, no nor any greater worke for God to rest from, or thing wherein God was more

seene then in the creation. And therefore was the Sabbath appointed on that day (having the honour to conclude the creation) in memory of Gods good∣nes to man, and upon occasion of his refreshment therein, till a greater good should befall him, and a worke wherein God should bee more glorified, and then that reason to bee subordinated not an∣nulled (because the creation still remaineth as a lesse good even unto us under the Gospell) but as the Law is to the Gospell, or the old Testament to the new, or as the Prophets were to the Apostles and Mini∣sters; not in the sense as the ceremonies were to Christ, to receive an absolute expiration the one by the other; for it was of no such shadowish nature; and yet not so unchangeable, but that it is as well sub∣ject to subordination upon occasion, as the Iewes deliverance out of Egypt was to their after delive∣rance out of Babylon; For man was more happy, and God (as I may say) more refreshed in ceasing from the worke of our redemption then of our creation.

And therefore is Anno Mundi worthily changed into Anno Domini: And the name of the Sabbath into the Lords-day; For denominatio omnis fit a ma∣jori. And for this cause although in relation to our redemption wee celebrate the first day of the weeke for order, yet it is the creation that makes this first day to bee the seaventh in number, and good reason. For seeing God in the creation divided time into the revolution of seaven, how can or dare any that knowes the creation breake the order of time by God established, and thinke of another division as of. 6. or 8. &c. seeing from the beginning it was not so, especially seeing it was purposely done of God for the Sabbaths sake, who els could have fi∣nished the creation in the twinckling of an eye (which solemne contrivement sure was not to

create a Iewish abrogative type) and therefore is accordingly observed under the Gospell, onely mu∣tatis mutandis.

But to come to that which you would inferre, which is, that onely the last day of the seaven is to bee kept Sabbath: I answer:

First, that in respect of the point of time, I thinke I need not bee large to prove the variation of it: For I thinke it will be granted upon this one instance: 10. Ios. 13. how that the Sabbath was not alwayes observed answerable to the first institution in respect of the point of time; for that by the Suns standing still the weeke was lengthened beyond its due pro∣portion.

Doctor Heylin pag. 48. alleadgeth, that a man travailing the World Westward may lose a whole day; now what shall that man doe at his returne, saith hee, if to sanctify one day in seaven bee morall.

I answer first, Let him tell mee what a Iew should have done in that case when the Sabbath was con∣fessedly obligatory; and so should that man doe now.

Secondly I answer, that though things that are morall by nature, because they bind alwayes, and in all places alike, are ever the same: Yet things that are morall onely by Discipline admit variety through exigency of time and occasion.

Thus it was lawfull for Adams immediate po∣sterity to conjugate with their consanguinity, which now (the exigency of those times being over) is utterly unlawfull by disciplinary morality: (Nay nature her selfe being disciplined from the alteration of time and variety of choyce, now abhorres it as utterly undecent) so the man that having in his law∣full calling of merchandizing lost a day, and had during his travell in his particuler practise rent from

the Church (in her computation of time) without a schisme, being lawfully necessitated thereunto by the course of nature, may as lawfully at his returne re∣duce himselfe againe unto the conformity and practise of the Church to avoid a wilfull rent and disorder; like as they that were in a journey were to keepe the Passeover on a different time by themselves from the Church of the Iewes, but at their re∣turne they were to returne to the Churches observa∣tion.

Secondly, but in regard of the order which I thinke you labour to maintaine, to wit, that the Sabbath ought to bee the last, and not the first day of the weeke, or else not to bee at all. To that I answer, that some reasons and circumstances even in the morall Law are occasionall and so changeable, and yet the substance of the commandement is perpetuall and immutable:* 1.3 As in the first commandement, where Israels corporeall deliverance is now changed into Israels ghostly deliverance; So in the fifth com∣mandement, the land of Canaan is properly the land meant which had that promise belonging to it: But now it is enlarged to all that in the feare of God obey that commandement throughout the World. So this commandement had the reason of Gods re∣sting from the creation occasionally affixed unto it, because that then the creation was Gods greatest and eminentest worke, and being occasionall and

appointed for commemoration, was therefore chan∣geable whensoever he should rest from a greater worke, that better deserved commemoration then that; And yet the substance of the commandement re∣maineth unalterable, which substance or unalterable part of the commandement consisteth in the number, as seaven is opposed to all oth••r numbers, and not in the order.

But may some say,* 1.4 those allegations out of the first and fift commandements hold not paralel with this reason of the fourth commandement, because they were onely given in the time of the Iewes, but this was from the beginning.

I answer both the one and the other was given for the Churches sake,* 1.5 and therefore alterable accor∣ding to Gods good pleasure and the state of the Church.

But you will further object: When doe you find any thing altered, that was as this is from the begin∣ning?

I answer, I find the curse which was annexed to the fall of man to bee taken away and brought under by the death and resurrection of Christ: And well then may the reason of the then Sabbath bee altered by it, when the curse is annulled, it being the Churches type or ceremony, and that thing changed wherein the ceremony consisted, to wit, the order from last to first according to the different state of the Church. Like as it may bee supposed of the Iewes when they came to bee a sedentary Church, they altered their gesture from standing to sitting, but still retained the Passeover; So wee still retaine the substance of the fourth commandement, though wee have altered the ceremony, which was grounded upon Gods ex∣ample; And now God having given us another ex∣ample of another rest upon another day, wee imitate

his example, and still keepe his commandement, by observing the number but altering the order. For indeed as by Gods ordination and disposition, the Law and Sabbath goe together, so they fare alike; for the Law was to continue in the nature of a co∣venant till Christ came, and so the Sabbath on the last day, who b•• fulfilling the righteousnes of the one, did inherite the rest of the other, being annexed there∣unto and entailed thereupon (whereof man failed by his fall) and thereupon changed the natures of both, subordinating the Law to the Gospell; making it, in stead of a cause procuring life, to bee a rule, and an effect of life and grace received; and so the last day Sabbath to the first, changing rest by workes, into working by rest; A happy change (if wee make not our selves unhappy by allowing a rest to the Law but none to the Gospell) for whereas before wee held by a tenure of feare, our happines being all in the future, for wee were, all our life long, to doe this, and then to live, now wee hold by the tenure of faith, and our happines is in present, for saith the Apostle Hebr. 4. 3. wee which have beleeved doe enter into rest; according to Iohn. 17. 3. This is life eternall to know thee, &c. shewing that the life of grace in a man is called eternall life, because it hath its beginning from that life which shall never cease, but increase to ever-lasting perfection.

So that the Sabbath is unalterable in regard of the individuall number, but not in regard of the in∣dividuall day. The number being kept, the day upon occasion might bee altered. And of the truth of this wee have good reason to perswade us, for the issue proveth it by the divine authority of the Apostles. For this fourth commandement, being no Iewish ceremony, but a commandement in the Decalogue, and equall with the Law of nature, ought for the

substance of it to bee esteemed perpetuall, and espe∣cially seeing that now, in one of these senses, to wit, in the number, wee see it preserved inviolable by the example of the Apostles, and the practise of the Church ever since; and yet in respect of the order, by the selfe-same examples, altered from last to first; And▪ which alteration is very agreeable to the time of the Gospell, where many that are first shall bee last, and last shall bee first. Even as Iohn Baptist, who being the last of the Prophets, was therefore the greatest, because nearest unto Christ: yet hee that is least in the Kingdome of Heaven (that is, in the time of the Gospell) is greater then hee: So this seaventh day, though the last in order and greatest in dignity, during the supereminency of the old crea∣tion, because of Gods example; yet now, is the num∣ber retained, and the order exchanged from the last to the first of the weeke, in honour of the new crea∣tion of the new Heaven and new Earth, which com∣paratively was prophecied, and promised to ea••e out the old, in the 65. of Isa. 17. I will (saith God there) create a new Heaven and a new Earth, and the former shall not bee remembred (that is the so∣lemnity of it shall cease, and shall give place to the new, for els remember it wee both doe and must doe, for the memory of both may consist together, and the one confirme the other, in regard that our redemption restores us to a lawfull Dominion (once forfeited) over the whole worke of creation. And why must there bee this change? Why, because of the greater excellency of the second creation, which shall bee solemnized in stead of the first under the time of the Gospell, when Christ shall bee come, and shall have finished the worke of my Mercy, which shall bee greater then was the worke of my goodnes in the creation.

Each creation must have its Sabbath of comme∣moration, for els should God magnify his lesser worke of creation before his greater worke of redemption. And therefore this is the day which wee now cele∣brate, which the Lord hath made for us to rejoyce in now, like as that was then.

And thus wee see it in all points now fulfilled. But you will object, that this new Heaven and new Earth is meant of the differing state of the Church under the Gospell, to that it was under the Law: Ans. I grant it, whereof the solemnizing of our re∣demption (which principally; nay I may say onely, made the change) in stead of our old and first creation (unto which wee lost all right, but that it was re∣vived by, and therefore worthily changed into, the second) is a principall part; And therefore hath the holy Ghost expressed this change in those tearmes of old and new creation, rather then any other. And as in the 2. of Peter 3. 13. there, at the perfection of the Kingdome of Heaven, hee prophecies of a reall change of the old Heaven and old Earth by an absolute dissolution of them, by reason of the succes∣sion of a better condition to the people and Church of God: So here in Isaiah, at the inchoation of the Kingdome of Heaven (I meane the time of the Go∣spell) hee prophecies of a proportionable reall change (leading unto the other) of the old Heaven and old Earth, by way of mitigation, by reason of a more excellent benefit that redoundeth to the Church and children of God. For those words (ac∣cording to his promise) in the aforesaid text of Pe∣ter, have reference to this of Isaiah; By the compa∣••ison of which texts it is evident, that there is as well a literall as a mysticall sense in these words, which was to bee fulfilled gradatim, in the Kingdome under the Gospell (which was the time of the adequate

accomplishment of their prophecies) as well, as in the Kingdome of Heaven hereafter, which is the time of accomplishing our prophecies, or theirs, as they are transferred over to us.

So that if you grant it requisite to sanctifie a seaventh day, or the seaventh day in respect of num∣ber, I say with you; but now to sanctifie the last day in the weeke, were to memorize our creation above our redemption; our being, above our wel-being, and to contradict promise and prophecy, example and reason; For in commemorations the lesser gives way to, and is enwrapped in the greater. Now then Christs resting, on the first day from a greater worke, then that of the creation was just cause to adjourne the great duty of commemoration, to that day which finished the greater and more beneficiall action.

But on the other hand to keepe no seaventh day, were likewise to goe against the example of the Apostles, and to blot out one of the tenne comman∣dements, and so to make a morall Law Iewishly ceremoniall: For there is no reason why the Apostles should weekely celebrate the day of Christs resur∣rection, if it were not in reference to the fourth com∣mandement; seeing that if they had meant it as a bare institution of the Church, they might have done by the day of Christs resurrection as wee doe by the day of his birth, that is, have kept it yearely.

And lastly, it were to crosse this prophecy of Isa. 65. 17. for what reason have wee to thinke, that God would simply have the remembrance of the creation lessened; nothing lesse; but onely respectively; no more then hee would have the Egyptian deli∣verance forgotten, because hee would have the Babylonish deliverance remembred, but onely com∣paratively. For hee would have us, that are under

the Gospell, to celebrate the worke of our redemp∣tion above the worke of our creation, and to ac∣knowledge, the day of the consummation thereof, to bee the day which David speakes of, Psalme 118. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Lord hath made, wherein wee will rejoyce and bee glad. In which words (as one saith) I see not how the making of the day can bee intended for the common regulation of the dayes in the creation, but it appeareth to bee some dedication to an holy use of joy and gladnes (sutable to the description of a Sabbath, which is called a de∣light) for our unspeakeable deliverance.

And not as Bishop W••ite would perswade pag. 191. that the day of Christs passion, was every way as blessed a day in respect of mans redemption, as the day of resurrection. For the Apostle saith, that if Christ bee not risen wee are yet in our sins.

And so againe whereas hee saith; pag. 298. This great worke of humane redemption was not effected by the resurrection of Christ, but by his obedience and sacrifice on the crosse; and it was fully wrought and finished upon the passion friday, after our Sa∣viour had said consummatum est. I aske, how wee had beene redeemed from, and how hee had conquered, our last enemy death, if hee had not risen, And againe, put case it were so, so was the worke of creation fully finished on the sixth day, and yet God sanctified the seaventh day, and on that day. 2. Gen. 2. it is said, Hee ended his worke which hee had made, because that day gave manifest declara∣tion of his compleating the works of creation, and so did the day of Christs resurrection manifest the compleating of the worke of our redemption.

And this day, thus prophetically extolled by Da∣vid, was answerably honoured by Christ himselfe, and kept by his Apostles. So that in answer to Bi∣shop

White pag. 302▪ there was at least an implicite, vertuall, and interpretative command in the act of Christs resurrection; For why should not wee thinke, that Christ had a significant meaning in prolonging his resurrection to the third day, which was the first of the weeke, as well as God had, in spinning out his creation to the seaventh day, which was the last of the weeke, seeing Christ could have raised him∣selfe out of the grave so soone as hee was in it, like as God could have created all things in the twinck∣ling of an eye.

So that then, seeing God by this his resting from the worke of our redemption, hath given us a new reason (in respect of eminency) of a new day, and by the example of his Apostles preserving still the number, wee in doing the like obey his good plea∣sure and his Law, which is not destroyed by the comming of Christ (for not one tittle of it shall passe away, till Heaven and Earth passe, which is the time of the Sabbaths period) but fulfilled and explained by him, according to the will of God, and his purpose, though not according to our carnall rea∣sonings and opinions. For thus is all kept whole. The reason of the commandement hereby standing still good but not in cheife: For Gods resting from his worke is now the occasion of our Sabbath, not from the worke of his creation, but from the worke of his redemption, wherein hee was most remonstra∣ted, and even redoubled in the manifestation of all his attributes to our view, and therefore worthy of a select day, which yet altereth nothing of the sub∣stance of the Sabbath, Alexander tertius Pontifex Rom. affirmat, tam veteris quam novi testamenti pa∣ginam, septimam diemad humanam quietem speciali∣ter deput••sse; id est, (Interprete suarez de diebus festis cap. 1.) utrumque testamentum approbavit more••

deputandi ad quietem humanam septimum quemque diem hebdomadis: qu••d est formaliter deputare septi∣mum diem, licet materialiter non idem dies fuerit sem∣per deputatus, & hoc modo verum est, septimum ••llum diem in lege v••teri esse Sabbathum, in nova vero esse diem Dominicum.

For as our changing of the bounds of the Sabbath (which in the Iewes time was from evening to eve∣ning, and now in our time is from morning to mor∣ning, in relation to the time of Christs resurrection) is no materiall change, but that still the day remaines entire, even so the change of the Iewes seaventh day, to our seaventh day, altereth not any whit the sub∣stance of the Sabbath or fourth commande∣ment.

But you will say,* 1.6 why was the day translated, and not rather both the dayes celebrated?

Because that would have crossed the good plea∣sure of God,* 1.7 who from the beginning thought it a meet•• proportion to afford man sixe dayes for his ne∣cessary labour, and to exact one of seaven for his more solemne worship, which also is the reason, why the Lords day was continued in the same num∣ber, but not in the same order, so that it was not transp••∣sed to bee observed in any other number, but onely in another order in the same number; that so the will of God in that commandement might bee observed, and yet his resting from the wonderfull worke of our redemption worthily celebrated.

And therefore whereas Bishop White saith pag. 277. that if the fourth commandement concerning the keeping of the seaventh day bee morall and per∣petuall, then it is not such in respect of the first and eight d••y, but of that one onely day which it speci∣fieth in the commandement. I answer. Neither of both is morall and perpetuall, as considered in

the order, but occasionall and changeable, (as the event hath shewne) and that each of both is morall and perpetuall, as considered in their number being unchangeable to any other number, and therefore still so continueth by vertue of the morality of the Law of the Sabbath given to Adam, and re-given in the fourth commandement.

Now whereas you urge the appointed day of the Passeover to bee unalterable, in paralel to the day of Gods rest from the creation; wee clearely see the contrary: for upon occasion the precise individuall day of the Passeover was altered, as in the 9. of Numb. where hee that was uncleane, or in a jour∣ney was not to eate it till the fourteenth day of the second month, where the number is preserved en∣tire (whereof God was ever curious) but the day is changed; even thus upon occasion is the Sabbath altered, the number of seaven being kept entire in this, as in the other the number of fourteene, and yet a change made, and so both the Sabbath and Passeover for substance preserved, notwithstanding the circumstantiall alteration upon occasion. Yea Hezekiahs great Passeover was kept in the second month, upon the exigency of the times, 2 Chro. 30. 2, 3.

And now that you have made mention of the Passeover▪ besides this foresaid liv••ly illustration, which it affords to set forth my meaning in this thing, I would commend it as a notion worthy your consideration, whether Gods ordaining the first and seaventh day of the Passeover) as also of other feasts) to bee kept holy, might not prophe••y•••••••• Sabbath of the true▪ Paschall lambe Christ Ies•••• after his being slaine, as well as theirs under the typi∣call, the one to bee the first of the seaven as the other was the last.

Broad.

2. When in likely hood God sanctified the seaventh day.

VVHen God sanctified the seaventh day,* 1.8 I meane whether as soone as it began or about the end thereof, is doubtfull; of the two the latter s••emes most probable, for God blessed and sancti∣fied the seaventh day, because therein hee had rested (not would re••••) and was refreshed.

It is the manner of men to blesse that day or houre wherein some great good hath befalne them,* 1.9 thus God having felt, as it were, the sweetnes of rest on the seaventh day in comparison of his labour in the sixe former, and being well re∣freshed is hereupon moved to blesse and sanctifie it.

Answer.

You say its probable, God pronounced the Sab∣bath sanctified at the end thereof, when hee had re∣sted, which for my part I assent unto, for ••o in the 2 Gen. 3. it appeares to bee most likely. Besides that Moses his manner of expression in that verse, com∣pared with the like in the first chapter, doe much perswade it: for you shall find there, that when hee hath related Gods five and sixe dayes workes as fi∣nished and compleated by him, then followeth the blessing upon them, so in this second chapter he•• makes the blessing to follow upon his resting as be∣fore upon his working. But what you would gather hence I doe not well perceive, yet two things in my opinion follow very naturally.

1. That hereby God would give to Adam as well a president as a precept to regulate and invite his subsequent duty in the particular of the Sabbath. That seeing God had chosen the seaventh day to finish his creation in, and to rest there from, and had thus made it knowne to Adam; with a promise of a blessing thereunto for after-time upon due ob∣servance. That therefore Adam and his posterity should bee moved thereby, to dedicate the seaventh day from the sublunary imployments of the other sixe to bee a perpetuall Sabbath unto the Lord, not by a bare rest (for what honour hath God by that) but by a sanctified rest.

2. That it was not meant that Adam should keepe the seaventh day Sabbath which God rested on, for though it was Gods seaventh day, yet it was Adams second day, which is another reason to prove your probability, for it is likely that God himselfe did first rest the seaventh day, that so hee might by his example (being revealed to that end) give man∣kind a patterne for ever after to doe the like, which is very apparant, and more confirmed by the Law concerning the Sabbath, as it was afterwards renewed upon mount Sinai to the Israelites, where wee are commanded after sixe dayes labour to dedicate a sea∣venth to holines, & to that end to rest from our worke on the seaventh day, as God did from his; that so by following his example wee might the better obey his commandement; not that wee were to rest the selfe-same day that hee did, but onely in similitude and imitation, that is, to employ sixe dayes in our necessary labour and the seaventh to rest according to his example, that so wee might sanctifie it accor∣ding to his commandement.* 1.10 Which Argument do••h much disprove that over-strict tying the Sab∣bath to the precise seaventh day after the creation,

and proves the ••umerall day to bee onely morall and perpetuall, or the proportion of time which the Lord exemplifieth there, which is the seaventh day for number not that seaventh day for time.

But you will say,* 1.11 did not Gods example as well oblige the order as the number, as well the last as the seaventh day?

Yes,* 1.12 during the supereminency of the worke of creation, but when a more excellent worke was fi∣nished, the worke of our redemption, from which it also pleased him exemplarily to rest, not on the last but on the first day of the weeke, and as exemplarily by his Apostles ever after to preserve th•• number and proportion of time according to the comman∣dement, the substance of the reason which constitutes the commandement still remaining entire (to wit Gods resting from, or accomplishing his worke) one∣ly the terminus à quo varieth the case in respect of order.

For the transcendency of the latter displaceth the former, as the presence of the King doth the Major of a Towne.

I say, at this time did the order vanish, and the day of Gods creation give place to the day of Gods re∣demption as the more worthy worke; And if God may bee said, in any manner of speech, to bee refre∣shed in his resting from the powerfull worke of crea∣tion, much more from the painefull worke of re∣demption.

Broad.

3. When God first commanded man to san∣ctifie the seaventh day.

IT is not said in Scripture that God presently com∣manded Adam to sanctifie the seaventh day,* 1.13 and

it is one thing for God to sanctifie a day and another thing to command men to sanctifie it.

Indeed it is probable that this example of God, in working sixe dayes and resting the seaventh, Adam and his posterity should alwayes have followed had they continued in the state of innocency; But when Adam had now eaten of the forbidden fruite God thrust him out of Paradice, cursed the Earth for his sake, and set him to get his living in the sweat of his face.

Answer.

You say, it is not said in Scripture that God pre∣sently commanded Adam to sanctifie the seaventh day, and that it is one thing for God to sanctifie a day, and another thing for him to command man to sanctifie it: To which I answer. That God here at the institution of the Sabbath did, as Christ by his Apostles did at the institution of the Lords-day, that is, by a declaratory example appoint it as a duty unto the Church for ever after, teaching them to set aside the seaventh day (which was then the last, and is now the first day in the weeke) from all secular commerce and imployment wholly to trade with God in giving and receiving spirituall commodities. Nor is there any difference in this case, betweene Gods sanctifying it and his commanding it to bee sanctified by man. For besides that, to sanctifie, ever signified to set apart to an holy use, wee see it to bee the very voyce of of the Scripture, how that the Sabbath was made for man; that is, for his good and benefit. For man was to learne from it, that all his happines consisted not in his owne labour but also in Gods blessing; so that, though hee laboured sixe dayes together, yet the seaventh day well observed, might doe him more

availe then all his sixe dayes labour; And therefore, by Gods blessing that day, is implied a reciprocall respect both of our blessing him, and his blessing us; and by his sanctifying is intended, his setting apart that day, for a more speciall communion betweene him and us, by his more speciall blessing of us, and our more solemne worshipping of him: For surely you will not say hee sanctified it, and blessed it, that wee should superstitiously thinke any inherent ho∣lines or blessednes to bee in the very day it selfe; And if not, what followes then? but that it must needs bee meant, that wee should ever after use the seaventh day to a blessed and holy end, and expect a blessing from God thereon in so doing; for els to what use was it that God did thus reveale himselfe, and his resting, and not rather conceale it, if hee had meant it onely for a bare narration; But it is evident by the second giving of the Law, what, and how hee meant it, at the first thus Master Breerewood in his second tract. pag. 9. The Sabbath (saith hee) is called holy, not formally, for any peculiar inherent holines it hath above other dayes, but finally, because it was ordained and consecrated to holy exercises in the service of God: which gives answer to Bishop White pag. 40▪ who saith, that the second Gen. 2. 3▪ expresseth not the manner how the Lord sanctified this day, whether by imparting any speciall vertue to it above other dayes, or by dedicating the same to any religious service to bee performed by Adam in the state of innocency &c. You onely affirme that it is one thing for God to sanctifie a day, and another to command man to sanctifie it, but shew not the difference. But you would imply, as if the sencible refreshment of that day (in a grosse sence) were the cause that made God, fall so farre in love with it, where as both you and every man knowes that there

are no passions of wearisomnes and refreshment in God, that they should bee meant by his resting; but that it is spoken ad captum vulgi for our better un∣derstanding.

1. To exemplarize unto us how that spirituall and heavenly employments should bee a refreshing unto us in comparison of earthly imployments; and so farre wee were capable of wearisomnes, even in innocency, at to have found other manner of refresh∣ment in divine and spirituall things then in worldly affaires.

2. To signifie the sensible refreshment and happy alteration, that wee should have had in our heavenly rest, from the state and condition that wee were in here on Earth.

But perchance you are of opinion with some, that thinke Adam should not have beene translated, but have lived immortally upon Earth had hee not falne: But to this I answer, that by the curse which was annexed to the tree of knowledge, wee may know è contrario, what manner of blessing was promised and intended by the tree of life, now the curse involued both the first and second death, here and in hell, so &c.* 1.14 And they indeed that are of this opinion must prove the Sabbath not to sig∣nifie our rest in heaven, nor to bee given in inno∣cency.

As for your criticisme in the Margin it is not worth the weighing: The substance of Gods institution in those words being thus much: Hee blessed the seaventh day,* 1.15 that is (saith Master Richard Bifield) hee appointed it to bee a fountaine of blessing to the observer•• of that day, and sanctified it, that is, com∣manded it to bee set apart by men from common bu∣sinesses, and applied to holy uses.

Thus Calvin on the place, this blessing (saith hee)* 1.16

was nothing els but a solemne consecration, whereby God claines to himselfe the studies and imployments of men, on the seaventh day.

Thus Master* 1.17 in his lectures upon the 51. Psalme pag. 704. saith, it is worth the observing that our Saviour saith Marke 2. 27. That the Sab∣bath was at first made for Man, for the great bene••it and behoofe of Man. Man could not (no not Adam in innocency) have beene without it but with great danger and losse unto him. So that the holy Ghost saith, that twice of the Sabbath Gen. 2. 3. and Exod. ••0. 11. that hee never said of any other day. That the Lord blessed that day, that is, appointed it to bee a meane of a greater blessing to man (if hee keepe it as God hath commanded him to doe) then any other day, or any of the ordinary workes of any other day can possibly bee.

So Marius on Gen.* 1.18 2. Hee blessed it, that is, hee consecrated it to his blessing to bee kept of men, and sanctified it, that is, not as if hee stamped holines upon it (as you would imply) but because hee ap∣pointed it to his sanctification and praise, and to the holy conversation of men.

In short, Hee blessed the seaventh day and hallowed it, that is, hee digni••••ed it with this priviledge above the sixe dayes, that it should bee exempted from their prophane and civill actions and negotiations, and dedicated to holy and sacred imployments.

And now whereas you say that Adam should have observed Gods example in innocency had hee stood; I thinke so too▪ Wherein you mightily con∣tradict your selfe; for why should Adam imitate that, which even now you would have to bee onely an action in God, but of no exemplary use to man. But why should the Sabbath bee usefull to Adam in innocency (who was so perfect) and not much more

usefull to Adam in innocency (who was so perfect) and not much more usefull to the Church of God after? I would faine know. But you goe on and say, that Adam was thrust out Paradise, what then? God had his Church still which was principally respected by God in the giving of the Sabbath.* 1.19 As it is said in the 4. Hebr. 9. There remaineth a Sabbatisme to the people of God, that is to his Church, for they are they which in the Scripture sense shall rest from their labours, and therefore was the Sabbath still in force though pethaps not in use; although they then, and wee now ought to bee so much the more care∣full to keepe it, by how much wee stand in need of the blessing of God, since the curse falne upon our selves and the whole creation.

Broad.

Neither did hee, or his posterity sanctify any Day in an holy rest a long time after for ought that wee doe certainly find, or may probably conjecture.

1 The Iewes acknowledge that they doe not read of Abrahams keeping the Sabbath, and I may adde neither of any others keeping or breaking it, both be∣fore and a good while since Abrahams time, although wee doe read of Circumcision, Sacrifices and the breach of other Commandements together with pu∣nishments for the same.

2 Before the Israelites comming out of Egypt I find no mention of Weekes (which distinction of time the Sabbath causeth) as of Dayes Moneths and Yeares, whereas after their comming forth, and in∣stitution of the Sabbath mention is made as well of Weekes as of any other.

3 Tertullians judgment is that Adam,* 1.20 Noah, Abra∣ham, &c. kept not the Sabbath, and of the same opi∣nion

are many others, so Peter: on Gen. 2.

After that God had delivered the Israelites out of the Egyptian captivity (a figure of our deliverance from Satans bondage) as he led them through the Wildernes towards the Land of Canaan (a Type of the Heavenly Paradise) he gave them Mannah to to eate,* 1.21 so that they did eate the same Spirituall meate with us, even the Lambe Christ Iesus, slaine from the beginning of the World, who though he be not called the Tree of Life, yet tearmes himselfe the bread of Life that came downe from Heaven. This Mannah they gathered sixe Dayes; and on the seaventh Day Moses commanded them to rest (for this Comman∣dement was first given by the hand of Moses for ought that wee do find in the Scriptures) and not long after God called it againe to their remembrance:* 1.22 saying, Remember the Sabbath Day to sanctify it.

Answer.

The summe of this your objection is, that, nor A∣dam, nor his posterity, for any thing we can find, san∣tifyed the Sabbath day, till it was given the Israelites by the hand of Moses* 1.23

To which I answer, that whether the Sabbath was observed, or not observed, yet notwithstanding it was of force. For 1. I aske, whether you thinke, those words of Gods sanctifying the Sabbath in Innocen∣cy, were but a bare narration without any use or effi∣cacy towards man? Yes say you, they were spoken to man as considered in Innocency, and had he still remained in Innocency then had he kept the Sabbath. Wherto I reply that there was nothing that was in∣stituted to Adam before his Fall, but it was of force after his Fall, excepting such things from which he was expresly debarred by manifest voyce of Scrip∣ture

(by the curse and fiery sword) whereof the Sab∣bath is none.

Againe I say if this Institution were proper only to the state of Innocency, how comes it to be renewed un∣to the Israelites? and that upon the primitive reason. Which indeed shewes it to be a thing given unto his Church for speciall use, and to be coequall with the Law of Nature: for wee see that so soone as God had chosen out of the world a remarkeable and established Church, to which he renewed the Law of Nature; he also, as coincident there with, reneweth the Law of the Sabbath; including and determining, in this positive Commandement of the Sabbath, the Law of Nature: like as other Commandements in the Law directly forbid the actions of sinnes, inclusively the habits. 2. Exconcessis. Putting the case the Sabbath never was kept by the Patriarchs. I answer to it two things.

First that neither did they keepe for the most part the Law of Marriage, for generally they lived in Po∣ligamy, and yet was that Law of force even in their times, for one man to marry but one Woman. And therfore when the Pharises alledged Moses his Law of Divorcement for the priviledging them to put a∣way their Wives (which might better authorize their practice therein, then the Patriarchs omission can ju∣stify our neglect of the Sabbath) but how did Christ answer them? saith he, how was it from the begin∣ning? as who say, tell not mee of Moses his Law, which you plead only to maintaine your licentious∣nes, and which was only a concessary Law granted for the hardnes of your hearts; but looke beyond Mo∣ses at God, what he did in the state of Innocency, for that must be the rule of your practice. So say I, looke not at the errours of the Patriarchs, to do what they did, when wee have Gods example to the con∣trary.

Secondly that to draw an argument, de facto, from mans not keeping the Sabbath, against the right and institution of the Sabbath is improper:* 1.24 Especi∣ally if wee consider man falne, whereby the very Law of nature suffered, but doubtlesse the Sabbath being grounded upon the covenant of works, and having by the fall lost its vertue, being thereby made void, its Law was blotted out and quite raced, by the speciall hand and permission of God, and noe wonder, seeing that even in innocency, nay and after his Fall too, du∣ring his abode in Paradise he remembred not to eate of the Tree of Life, where by he should have lived for ever, Gen: 3. 22. by a like secret but just worke of God, (the cause wee shall further see anon) being no Law of Nature, but a necessary improvement and de∣termination of the Law of Nature in that particuler, for the better accomodating Man for the publicke and more solemne service and worship of his Creatour, (and therefore was renewed when Gods Church came to be publicke and nationall:)* 1.25 as M. Breerwood implyes from his observation upon the word Remem∣ber annexed: either (saith he) it is because it is not meerely morall, and a Law of Nature as the others are, and therefore being not so effectually imprinted by Nature in the heart of man, needed a speciall admo∣nition for the observance, least it should slip out of mind &c. as it seemeth it had done of a long time be∣fore, and therefore was renewed with a Memento, as who say, doe thou remember to keepe holy the sea∣venth Day, which thy Fore-fathers have so long for∣gotten. Indeed it is evident that it was lost, and Adam despoiled of it by his Fall, because it was written in Moses his first Tables, which were broken and defa∣ced by a Fall, to shew the fruit of Adams fall; and renewed together with the rest of the Law in Moses his second Tables, to shew that it suffered as well as

the rest, they in the Conscience, it in the memory at the first ordeyning them, and therefore is renewed together with the rest in the second, with a Memento prefixed, for this Memonto imports more then a bare Memorandum, even a different quality of this Law from the rest, els it was as requisite to have beene prefixed to the second as to the fourth Commande∣ment; considering the Israelites were as inclinable to Idolatry as they were averse from the Sabbath: see Deut. 31. 16. And as touching Circumcision and Sa∣crifices and the other Commandements, of the breach and punishment whereof, you say wee read: I answer, that they were either the very Lawes of Nature, or els Lawes given since the Fall and upon that occasion (for so was Circumcision and Sacrifices) neither of which is the Sabbath. Not the Law of Nature (as I have said) for that is only to sanctify some indefi∣nite time to the service of God, as it is likely all those did in that time of nature betweene Adam and Moses (where by the way take notice of the necessarines of the Sabbath to be in the nature of a Law, for the bet∣ter performance of Gods solemne worship, and not to be left at mans liberty) nor is it a Law instituted since the Fall, for its roote groweth in Paradice; and therefore not of force with either in that time of little light; but lay dormant all that while, till it pleased God againe to reveale his more solemne worship to his more solemne Church:* 1.26 And not without good reason too; for besides that our rest was lost by our Fall till our deliverer (tipified in Moses) renewed it unto us the Sabbath was significative in its manner of exhibition, for during the time of the Covenant of workes, wee see how it was appointed in order after them, following the workes foregoing, both in the pri∣mitive institution from Gods owne example, and also in the second exhibition of it to the Israelites, to sig∣nify

and imply our Heavenly Sabbatisme, then to be as well the reward of workes, as cessation from workes; and now the Covenant of Grace is come, it is made to precede the working Dayes, being cele∣brated now on the first Day of the Weeke, as before on the last, to signify that now Heaven is no longer, the reward of workes (ex••ept in an Evangelica•••• sence, and so wee still rest from our Labours and our Workes follow us) now who seeth not a speciall pro∣vidence (like that of Adams not eating of the Tree of Life during his abode in Paradise implied, Gen. 3. ••2.) in the non ens of the Sabbath during the interim betweene the Fall and Moses, which was a time when the World (as the Apostle Paul saith) was without the Law, that is, without the Covenant of the Law openly revealed to them, as afterwards it was to Israel: so in the same sence, I may say too, it was without the Gospell, that is, without the Cove∣nant of Grace openly revealed to them, as not it is to us; because therein it had beene clouded and in∣significative. Which signification Bishop White* 1.27 doth even now commend to us from the fourth Comman∣dement: for (saith he) it is not now a Cypher, but the letter of the commandement figureth, representeth, and consequently teacheth, the leading of an holy and religious life, that wee may at last enter the Rest of Heaven Heb. 4. 11. &c. Againe I would aske you, where you find the breach of Wedlocke found fault withall for their multiplicity of Wives, or punish∣ment executed therfore; which being no Law of na∣ture, but a positive Law appointed in Innocency by God, as also was the Sabbath, not by instinct but by revelation, therefore in those times of darknes were they alike winked at by God, for herein they sinned not against any knowne commandement, (after A∣dams transgression) but of simple ignorance. And

therfore as the Apostle speaketh, Sinne was not im∣puted when there was no Law. Here by the way let mee take in a passage of Dr. Heylins pag. 123. hee sayth, that the Iewes thought the Sabbath to be no part of the Morall Law, because they brake it by Cir∣cumcision, as thinking Circumcision to be the older Ceremony, and therfore gave precedency to it (not because it was of Moses but of the Fathers) Nay (saith he) the Iewes so farre prized the one above the other, that by this breaking of the Sabbath they were perswaded verily they kept the Law.

These things he observes out of that text, Iohn, 7. 22. Moses (saith Christ) gave unto you Circumcision (not because it was of Moses but of the Fathers) and you on the Sabbath Day Circumcise a man, that the Law of Moses should not be broken. To this I an∣swer. 1. That from this text it cannot be gathered that the Iewes thought the Sabbath no morall Law (no more then that they can be said to thinke Christs charitable a•••• of healing the Sick man, to be no morall action because they persecuted him for it) or if they did, it was their wilfull blindnes. For Christ makes it plaine (that howsoever Circumcision might, and ought (as a part of Gods service) bee done no doubt on the Sabbath Day, when it fell out to be the eighth Day according to the Law) that it was their errour, so to overvalew Circumcision out of their superstiti∣ous respect of Moses, who they made the Author of it to them above other Lawes which are both in their Natures higher then that, and which also Moses gave them as well as that, as wee see in the 19 verse of that Chapter: saith Christ there, Did not Moses give you a Law, and yet none of you keepeth the Law, by which is meant the Morall Law which commandeth Charity and Mercy, which is above Circumcision, and yet you quarrell with mee for observing this Law of Moses or

rather of God: and yet for all that are your selves so nice in observing the performance of Circumcision for Moses his sake which is so farre inferiour. So in the 24 verse he exhorts them to consider it better; that if they might and ought to observe the ceremo∣niall Law, on the Sabbath, by doing the workes thereof, much more ought he to doe the workes of charity thereon, which are the duties of the Morall Law. 2 By the same rule he affirmes the Iewes not to beleeve the Weekely Sabbath to be a part of the Morall Law; he may affirme them not to beleeve the Sabbaths of Yeares to bee any commandement of God at all; for a man may say of them in that case, as he saith in this, that surely had they beleeved them to be the Commandements of God, that could not b•• affirmed of them which hee saith Pag: 143. to wit, that they were long neglected, and almost forgotten if observed at all. 3. Neither did they prize Circum∣cision, as the ancienter Ceremony, because it was of the Fathers by any thing that can be gathered from that text, for it meanes no such thing but the quite contrary. For Christ brings these words (not because it was of Moses but of the Fathers) in the way of Pa∣renthesis in the 22 verse, to shew them their errour in setting so high a price upon Circumcision for Moses his sake, seeing Moses was not the first founder of it, but received it by derivation from the Fathers. So that the Iewes blind conceit of Circumcision in compa∣rison of the Sabbath (were it so as D^r. Heylin allead∣geth) detracts no more from the morality of the Sab∣bath, being a meere misprision, then it did from Christs act of Charity from being a morall action, which may serve a caution, not to make the Iewes superstitious practises and blind conceits a rule and argument to regulate our doctrine and manners by, in this particuler of the Sabbath; which is too much

leaned upon by some, D^r. Heylin for one, who in the beginning of his booke layeth downe this Maxime, that wee can have no better Schoolemaster in the things of God, then the continuall and most constant practice of those famous men that have gone before. Amongst which famous men hee brings in the Iewe▪ in their ignorant and superstitious practices, to over∣throw Gods cleare precepts, and either shut out the light of the word, to wrest it to his owne and other misguidance, as he doth the text aforesaid; which may yet bee further seene in the third mistake which hee makes in the interpretation of those words of Christ in the 23 verse (because I have made a man every whit whole on the Sabbath Day) which pag: 121. he makes to be spoken by Christ, in his owne defence, in reference to the healing circumstances that accom∣panied their worke of Circumcision, that if they might breake the Sabbath, in healing the party hurt by Cir∣cumci••ion, so might he: whereas it is spoken by Christ in opposition to the greevous and hurtfull nature of their action; for having formerly magnified his worke above theirs from the cause, in that his worke was an act of obedience to the Morall Law, and theirs but to the ••eremoniall, here he magnifieth it also from the effect, in that his was an action of Mercy restoring to perfect health, and easing of greevous paine a man that was wofully bedrid; and theirs an action of bloud procuring torment: (For where in all the Scriptue do you find the healing part of Circumcision) I meane carnally (meant or spoken of) I will conclude, in ad∣vice to such Expositors, both as touching their opinion of the Sabbath and expounding Scripture, as Christ did to the Iewes concerning this matter, in the 24 verse, Iudge not according to appearance but Iudge righteous Iudgement. Now whereas, you say that this Commandement of the Sabbath was first given to

the Israelites, when they were delivered out of Egypt by the hand of Moses, intimating hereby as if it should be a Iewish Type and Ceremony, and as if it should have reference to Christ after the manner of their o∣ther abrogative Ceremonies. To this I answer. That all the rest of the Morall Law was given them upon their deliverance as well as the Sabbath. And I doe thinke indeed, that God did purposely take that occa∣sion, the better to signifie their spirituall deliverance by the concurrence of those things, both by bringing them out of their Egyptian darkenes, and at the same time making the Sun-shine of his Law (which had been so ecclypsed ever since the fall) afresh to rise upon them.

But that the Law of the Sabbath received then a new Institution is no way probable, but only a re∣newed one, as did the rest of the Morall Law into which it is incorporated, and with which it was a sha∣re•• in the breach that Adam made,* 1.28 And as may also appeare by the tenour of the Commandement it self, which for substance is nothing else but the first in∣stitution largely repeated, only being better explai∣ned to the understandings, and suted to the condition of those people.

Nor againe is the Sabbath a Iewish Type, as ap∣peares from the difference of their significations, for the Typs of the Iewes primarily and principally had relation to the State of the Church on Earth under the time of the Gospell,* 1.29 and secondarily or remotely to its State in Heaven; but now the Sabbath had an im∣mediate and proper respect to Heaven, being Gods rest, as appeares both in the manner of Gods exhibi∣ting it in the wildernes, as you may see in due place, and in the 4. Heb.

But if it be objected that Canaan is a Iewish Type,* 1.30 and that Canaan and the Sabbath signify both of

them one and the same rest in that 4. Heb.

I answer. They do signifie the same rest but in dif∣ferent respects,* 1.31 for Canaan properly there signifieth the Rest which wee here enjoyed on Earth through the Gospell, and improperly or analogically the Rest of Heaven, relating only thereto, as True to perfect, as Beatitudo viae to Beatitudo patriae; but the Sabbath properly signifieth the rest that God rested in Heaven from his worldly workes, and which now by belee∣ving wee shall rest with him there, and improperly signifies the Gospell-rest here on Earth, relating only to it as Perfect relates to True as Beatitudo Pat••iae relates to Beatitudo viae, by vertue of our exchanged condition; for what the Law could not give, that is, any present Rest but all in future, that Faith as a Gospell-priviledge procures us. So that wee which doe beleeve doe enter into Rest, even this Heavenly Rest inchoatively. The summe of the Apostles mea∣ning there being thus much, that Israel (according to to the letter) not knowing the way of the Lord, chap. 3. ver. 10. but cleaving to the Law (which was the ministration of death, graven in stones, that is a weake and dead letter, 2. Cor. 3▪ 7. and the ministration of condemnation ver: 9.) forsaking the way of faith, and the Gospell (which is the ministration of the spirit of Power, 2. Cor. 3. 8. and of righteousnes ver: 9.) they therefore lost through unbeleife, both the spiri∣tuall Rest on Earth, typified by the temporall rest of Canaan, which is the rest and tranquility of the Soule entred into by faith, justifying us, and procuring us Peace with God, which should have redounded to them by the Preaching of the Gospell (see the 2 and 6 of this 4. Heb.) and also the Rest and Sabbath in in Heaven which God himselfe rested, and signified on the seaventh Day after his worldly workes were finished, which should have ensued and followed

thereupon (see the later part of the 3. and 4. verses) whereof wee, that are Gods spirituall Israel, that doe beleeve, are possessed already; both vertually, in our high Priest Christ Iesus vers. 14. and perso∣nally in our selves, by being partakers of this Gospel∣rest through faith on Earth, which essentially condu∣ces or relates to the Sabbath-rest in Heaven (com∣pare the beginning and the ending of the 3. verse.) Like as 5. Matth. 6. they are said for present to bee blessed that but hunger and thirst after righ∣teousnes, and whats the reason, why, saith Christ they shall bee filled: Christ meanes they are entred into such an estate, as doth give them right, and will bring them to full blessednes; They are therefore for pre∣sent truly blessed because they shall bee fully blessed: So here in this 4. Hebr. this Gospel-rest and Sabbath-rest are interwouen, being continuous and of the same nature, relating one to another as true and perfect doe. So that, I say, the Apostle meanes, that God sware, that for their unbeleefes sake, they should not tast nor partake, neither his rest on Earth in the Land of Canaan flowing with milke and hony, and where with reioycing hearts, they should liberally have eaten the good things of the Land; (idest) the rest of the Gospell, making their soules flow with the milke and hony of peace of conscience and joy in the holy Ghost, and wherein are bid to come, and eate that which is good, and to drinke the wine on the lees, and to fill themselves with marrow and fat things the spirituall Israel of God: Neither that rest, by which God himselfe rested from his works of creation verse 4. and which they also should have rested with him in Heaven, when all things were or should bee fini∣shed by consummation, verse 3. as once they were by perfection.

By their unbeleefe they made themselves unca∣pable

both of the rest of Christ here, who should have led their soules into a land of uprightnes, flowing with the milke and hony of righteousnes, peace and joy in the holy Ghost, and of the rest of God hereaf∣ter, that everlasting rest and Sabbath, which they should have held with him in Heaven, resting from their workes as hee did from his. They should par∣take neither the one nor the other, neither Christs rest nor Gods, indeed no rest at all, neither temporall spi∣rituall nor eternall, neither Canaans rest, nor the Gospels rest, nor the Sabbaths rest; For verse 3. God sware in his wrath, that they should nor enter into his rest, no not although the works were finished from the foundation of the World, neither beginning nor end, lesse nor more, first nor last of his rest should they tast or partake of by the works of the Law, re∣fusing the righteousnes of God by faith; For hee in∣largeth his enraged malediction from one part to the whole rest. And thus much Mayer expresseth in short, in his exposition of the 12. and 13. verses of this 4. Hebr. saying, that those words cohere with the former thus, Let us take heed that wee perish no•• for want of beleeving the word, being deprived of inward rest and peace here, and shut out from the eternall rest hereafter, For the word of God is full of life, &c.

And here note by the way from those words (al∣though the workes were finished from the founda∣tion of the World in the third verse) how the Sab∣bath keeps and is expressed in its supereminency (which it had before, in its preferment to a place among the 10. commandements, and precedency of rest in the wildernes) for what doe they signifie, but that they should not partake of his last and greatest rest hereafter with himselfe in heaven, no more then of his lesse and present rest of Canaan and the Gospell.

Likewise also it appea••es, ••o bee no Iewish type, from the different relations they had to Christ: For the Iewish types did relate to him properly as the shadow to the body being created for his sake, but the Sabbath (as the Law) accidentally to bee fulfilled and accomplished by him, because they had miscarried by us. And in this doth the supereminency of the Sabbath appeare, in that Christ for himselfe as well as for us is a sharer in this types signification; For in respect of this rest, is hee said to sit now at Gods right hand, by which gesture signifying rest, is intimated, as well his resting from the labours and paines hee underwent here, as any other thing, for whereas hee had the evill and wee the good of other types, of this hee tasteth the sweet as well as wee. And therefore hee saith to his Disciples, If yee loved me, yee would rejoyce because I goe to my Father. Indeed Christ onely inherited the last day Sabbath, according to the first covenant, and hath left the first day Sabbath for us to inherite by the second covenant.

But you will say,* 1.32 surely there cannot chuse but bee somewhat in it, that the Sabbath was instituted by Moses upon the occasion of Mannah, as it ap∣peares in the 16. of Exod. before God gave the morall Law on mount Sinai.

I acknowledge,* 1.33 though the Sabbath bee of a trans∣cendent nature to the other types, yet as all other things so also the Sabbath hath reference to Christ, in regard of the state of the Church since the fall: For as now the whole morall Law is fulfilled by Christ for us, and therefore was given upon their deliverance out of their Egyptian bondage: so also is the Sabbath, in its celestiall signification, made good to us now by a new accomplishment, to wit, onely by Christ: Hee it is now that doth onely make

us righteous in the sight of God, and hee also it is that now alone maketh us partakers of the rest of God; For as they were to enjoy and feed upon Mannah in Heaven with rest; so they were to have this rest by Mannah (id est) Christ.

And therefore I confesse that there is very much matter in it; that thus the Sabbath doth precede the giving of the Law* 1.34 (like as there was in Gods gi∣ving the promise to Abraham before circumcision Rom. 4. 11.* 1.35) and doth also follow so immediatly the gathering of Mannah (and that a double portion of Mannah) for hereby is signified, how that now our heavenly rest is not procured by our owne righ∣teousnes of the Law (though once it was annexed to it) but that hee onely, who by faith doth gather, and lay up a large proportion of Christ, shall certainely have this Sabbatisme of everlasting rest in Heaven succeed unto him, See. Rom. 5. 17. (and for the very selfe same cause it is, that now our Sabbath is cele∣brated after the day of Christs resurrection) See also Doctor Taylor in his Christ revealed pag. 268. where hee saith, that Mannah fell on the evening of the Sabbath in a double quantity, signifying the double diligence that wee must use to get Christ while wee are in this life, which is as the even of our eter∣nall Sabbath. And that upon condition of our di∣ligence and care here below, wee shall have supply enough of all grace without labour and gathering, when Christ shall bee all in all to all Israel gathered unto him.

So that, I say, the duty of the Sabbath followed as a Law, together with the Law, for us alwayes to observe, and that the signification of it went before, to signifie that our claime to this heavenly Sabbatisme is now onely by Christ.

And thus you may see, how you have laid your

foundation upon a false ground or principle, by mistaking the Sabbaths, signification, and in what manner it referreth to Christ.

And thus by consequence your whole building falleth to the ground, although it bee granted that the Sabbath is both typicall, and (rebus sic stantibus) hath relation to Christ also.

Broad.

What God requireth on the Sabbath.

THe duties which God required of the people of Israel,* 1.36 on the Sabbath were two especial∣ly.

(I.)

To rest from worke,* 1.37 that is, to forbeare the doing of every thing which is commonly so called and ac∣counted, as the killing ••of beastes, kindling of fires, going to plow, travailing &c. on the first and last dayes of the feast of Passeover, and some other holy∣dayes onely servile worke is prohibited Levit. 23. 7. 8. 21. &c. Num. 28. 18. 25. so that they might provide things to eate,* 1.38 Exod. 12. 16. No manner of worke must bee done in them, save that which every one must eate, that onely may bee done of you. But now on the Sabbath-day they might not doe so much: For G••d never (that I find) mentioning the word servile, both in the commandement and other places saith in it, Thou shalt not doe any worke.

They might not bake nor seeth their Mannah,* 1.39 though on the other Holy-dayes they might both ga∣ther and dresse it, yet they might not so much as dresse it on the Sabbath.

They were forbidden to kindle a fire which when a man belike would have done,* 1.40 and therefore gathered stickes, hee was put to death, and bee it (as some say) though without any ground, that the manner of doing did aggravate the offence, yet sure I am that it did not make that an offence which had other-wayes beene none, they might not then ordinarily picke up a few stickes.

(II.)

A second speciall duty which God required o•• the Sabbath was to have an holy convocation, for it was not enough to worship God privately, they must goe to the assemblies and praise him in the congre∣gation. To worship God privately was every dayes duty, as likewise to doe works of charity, for the Iew (as wee) was bound by the Law of nature to fulfill the nine morall commandements to the ut∣most of their power every day, though indeed hee might performe the duties of piety and charity in greatèr measure (and therefore was bound so to doe) on the Sabbath, as having then more opportunity, idlenes being unlawfull at all times.

Answer.

By the first of these duties you seeme to mee to insinuate a Dilemma, intimating by it that either the Sabbath is meerely Iewish, or else that in all respects both of the duty and strictnes of rest it belongeth to us as to them. Which strictnes you prove by com∣paring it with the other Sabbaths, which had onely servile worke forbidden in them. The proofe I graunt, and the thing ••roved. But that the Sabbath is therefore onely Iewish, or that wee are bound so to observe it, I deny upon these grounds.

1. I deny that therefore the Sabbath is onely Iewish. 1. Because that though this strict rest was typicall, yet not properly Iewish, because not of the same nature with Iewish types: For that those which were properly types in a Iewish sence, had relation to Christs and the constitution of his Church, as conside∣red properly and primarily upon Earth in its militant being, in the time of grace during Christs regiment: * 1.41 but the signification typified in this rest was of a dif∣ferent nature, for propetly it signified the Church triumphant in Heaven it selfe; which typicall diffe∣rence may easily appeare, onely by comparing this Sabbath with the other Sabbaths as shall bee seene anon; And secondly, because that this strict rest was no part of the substance of the Sabbath, but onely an occasionall circumstance proper for the season of their prer••grination; For so sooone as Mannah failed that strict rest failed, so that you never after knew them condemned for providing their necessary food on the Sabbath-day, although you find them often com∣plained on for other breaches.

2. And although that thus I deny this strict rest to be properly Iewish, yet I deny it not to bee proper one∣ly to the Iewes, but affirme it, both in respect of the duty* 1.42 of this rest, as also in respect of the precisenes of it. 1. For the duty of this rest, I say that, that was proper to the Iewes, and not to us now; Because that types in the time of their Discipline* 1.43 carried with them a positive holines, being (for its continuance) ordinances and not accidents: But now that externall religion which consisted in types, is properly no part of our worship (although the thing it selfe (in this particuler being a perpetuall type) remaineth in the use and signification of it, but as I say not in its tempo∣rary holines or occasionall precisenes (for the King∣dome of Heaven now consists in righteousnes, peace

and joy in the holy Ghost, and not in typicall sanctions.

For wee must understand that the Sabbath, in it selfe considered without accidents was of a perpe∣tuall typicall meaning, intending the absolute rest that should bee to the Church of God in Heaven, as is notoriously evident in the fourth of Hebr. by com∣paring the 4. verse with the 9. and 10. For which cause it may well bee conceived to bee holy, even with an externall holines, as other types were, in the minority of those typicall times, in respect of the bare rest therein commanded; which yet in that sense is no part of our sanctification (for our sanctification, in respect of this rest, properly consisteth in the signi∣fication thereof spiritualized in our hearts, and in the privative sense thereof; because our resting from worldly affaires is a necessary privative meanes to our sanctifying the Sabbath) Like as (in the Anti∣type) our rest in Heaven it selfe from Worldly works will bee then no part of our positive happines, but onely a privative helpe to our absolute glorifying God there, as it is to our better sanctifying of the Sab∣bath here.

And yet for all this (as I have said before) not to rest on that day, but to imploy our selves worldlily, in inward or outward works of mind or body, in thought word or deed, ••ill prove our sinne,* 1.44 For be∣cause hereby wee both falsifie our present duty which wee owe to the commandement, which injoyneth it us as a significant privative meanes for sanctifying the Sabbath, and also make void the usefull signification of the typicall sense, which consisteth in our resting from all Worldly affaires, that wee may the more fully devote our selves to things spirituall and hea∣venly, such as are praising God, meditating of the life and rest to come &c. for of that nature shall bee our heavenly imployment, Wee know the Israe∣lites

separation from the heathen, did not make them the true Israel of God, for they were made such one∣ly by their faithfull and true serving of God; and yet if they intermixed themselves with the heathen it was a prophanation and sin unto them: So a cessation or separation of the Sabbath-day from Worldly im∣ployments is no positive part of our sanctifying the Sabbath (though it might bee in the time of the Iewes) for that our sanctification consisteth in Spirit and truth, not in the literall and outward performance of rest, and yet must wee of necessity and duty cease that wee may sanctifie it. For it is with the Lords-day as with all other things, that if it bee sanctified to the end, then it is sancti∣fied to the meanes: And as the Scripture saith, a man cannot serve God and Mammon especially on this Day, but wee should utterly forsake the one, that wee may more compleatly cleave to the other: By Mam∣mon I meane, as well our carnall pleasures all profits, for on that day (according to the Anti-type) all should bee heavenly; If ever wee did the will of God as it is done in heaven, it should bee on that day.

And as Master Hildersham observes Lect. 51. Psalme pag. 710.* 1.45 God hateth rioting on the Sabbath, much more then hee doth working on the Sabbath: as it is plaine by Isaiah 58. 13. where in one verse

hee names and forbids twice the following of our pleasures, as the chiefe prophanation of the Sabbath-day. If thou turne away thy foote from the Sabbath, from doing thy pleasure on mine holy-day, and call the Sabbath a delight, the holy of the Lord, honou∣rable, and shalt honour him, not doing thine owne wayes, nor finding thine owne pleasure, nor speaking thine owne words &c.

But Bishop White pag. 257.* 1.46 objects against Sunday Sabbatizers precepts (as hee calleth them) concerning the crying downe of carnall recreations, and setting up spirituall duties to bee actually and without inter∣mission continued the whole space of a naturall day, which saith hee can bee no branch of the Law of Christ, nor yet consentaneous thereunto, for this rea∣son: Because the Law of Christ is sweet and easie, Matth. 11. 30. and his commandements are not greevous, 1. Ioh. 5. 3.

I answer,* 1.47 I never knew that this was to bee ex∣pounded after the flesh, but after the Spirit: By the same rule hee may cry downe all fasting, all abstai∣ning from beloved lusts, and heavenly mindednes now under the Gospell, and quite blot out the Apo∣stles advice, to use the things of this World as if wee used them not.

But may some say,* 1.48 if rest bee no part of sanctifying the Sabbath, how then are wee said to sanctifie it at night when wee goe to bed?

Not that your rest is any sanctification of it,* 1.49 no more then your spirituall labour is a breach of it, but because that in so doing, thou dost an act of mercy to thy body when thou sleepest, as well as when thou ea∣test at due times, & in a due measure: And indeed thou oughtest to doe it with this or some such like conside∣ration, and not meerely sensually as an oxe or an asse, for God should have speciall glory by every thing

wee doe that day; And whatsoever wee doe, with∣out a speciall and spirituall relation to God on that day, that may properly bee called our worke, and so our sin: For though things necessary bee lawfull to bee done, yet not as on the weeke day, but with much more spiritualized affections and heavenly min∣dednes.* 1.50

2. For the precisenes of the rest which you here speake of, I also affirme that that was proper onely to the Iewes (as also to that time of their preregri∣nation in the wildernes) and not to us, for because it was no part of the substance of the commandement or Sabbath, but onely an adventitious or temporary circumstance (for illustration sake) begun and ended in the wildernes.

For the Iewes being a people in their time under a typicall discipline, God chose that time and this occasion of feeding them with Mannah in the wil∣dernes (which the Scripture calleth Angels food be∣cause it came so immediatly from Heaven) the more clearely to exemplifie the lively signification of the Sabbaths rest, which being alwayes typicall, should bee much more so in their time; For they having o∣ther Sabbaths commanded them with strict rest, this must bee imposed upon them with stricter rest; else they should not learne its proper meaning and diffe∣rence: And for this cause did hee command it with so much strictnes at that time, even to their not gathe∣ring nor preparing Mannah (when as yet their other Sabbaths were commanded them with liberty to make ready what they should eate) the better to testi∣fie the different nature, and eminent signification of that Sabbath above the other; For the rest of the Iewish Sabbaths were not so absolute, because they were onely appointed to signifie the rest which every beleever, and the whole Church hath here by Christ

on Earth▪ to wit, a rest but an interrupted rest, like to their rest in the Land of Canaan, not absolute, but in∣terrupted and of a mixt nature, in regard of such things which are necessary to befall us in this life; whereas the weekely Sabbath signified the rest which the company of beleevers should have in Heaven (as it is in the fourth of Hebr. 9. There remaineth a rest therefore to the people of God) which is absolute and without any mixture, because that in Heaven wee shall bee at Gods immediate finding, as they were th••n whilest they were in the wildernes, but never after.

And therefore did so much of that rest, as wherein it surpassed the other Sabbaths, cease for after time both to them and us, because that God ceased to raine Mannah, which gave life to that circumstance of strict rest, commanded them at that time. (So that Doctor Heylins observation pag. 145. How that after their returne from the Babylonish captivity, in their redresse of their Sabbath sins, they had no lesse care of the annuall Sabbaths, and Sabbaths of yeares, then of the weekely; and the markets were no more restrained on the weekely Sabbath then on the annuall, might have beene spared, as making no∣thing for his purpose.)

And therefore so to rest now in our dayes, as not to provide our necessary food,* 1.51 seeing God ceaseth to raine Mannah were to create types to our selves, and to cloud that light with a vaile of our owne making: For the extraordinary strict rest was by God then onely commanded, when by him they were extraordinarily accommodated to observe it, which shall bee fulfilled onely in Heaven, when againe wee shall onely bee at Gods immediate finding, and shall againe eat Angel food as they did in the wil∣dernes. Saith Doctor Tailor,* 1.52 the not gathering

Mannah on the Sabbath signified, that in that e∣ternall Sabbath wee shall enjoy Mannah without meanes.

So that in the meane time wee are not forbidden to bee charitable to our bodies by preparing necessary food.* 1.53 Although I could wish with all my heart, that wee were more charitable to the soules of our servants, then many of us are, and not on that day so to pamper our bodies, as to starve their soules that are under our charge, and for whom we must give ac∣count; especially if wee consider that other meaning which God had, in prohibiting the gathering and pre∣paring Mannah on the Sabbath-day, so much in∣culcated by divines, to wit, that it is not earthly but heavenly Mannah, that is, the food and welfare of our soules, which on that day our appetite ought chiefely to stand to, as wee see by the example of Christs Disciples, Matth 12. 1.

And that this strict rest was onely proper to that season, and not to us, I further prove it by two con∣texts

The first is out of the 16. Exod. 29. compared with the 27. where when the people went to gather Mannah contrary to Gods commandements, Moses rebuked them saying: Behold how the Lord hath given you the Sabbath, therefore hee giveth you bread for two dayes, tarry therefore every man in his place, let no man goe out of his place (to wit, to gather Man∣nah) on the seaventh day; where wee see the reason of that extraordinary rest was because of Gods ex∣traordinary provision,* 1.54 so that when the one ceased the other which depended on it ceased also.

The second place is Numb. ••5. 32. where it is said, that (whilest the children of Israel were in the wildernes) they found a man that gathered stickes upon the Sabbath-day; marke the phrase (whilest

they were in the wildernes) how it seemes to restraine that strict kind of rest to that place and that time, for many worse breaches were made after they were out of the wildernes, and yet noe such punishment inflicted.

Besides it is a rule, that every morall duty may bee performed of all men, but under the North-Pole they cannot bee one day without fire, and they neare the equinoctiall cannot keepe their meate for heate, therefore this cannot take place among them, and so not generall to all, nor perpetuall to bee obser∣ved for ever.

Whereas some interpret, that Law of the Israelites not kindling fires, to bee meant in relation to the buil∣ding of the Tabernacle, which though in it selfe it bee true, that being one end happily of that inhibi∣tion; yet it is not the onely meaning of that Law, for they were not to bake nor seeth their food on that day, as appeares Exod. 16. 23. as also by the exam∣ple of the man that was stoned for gathering stickes on the Sabbath-day, which it is propable was not for the Tabernacles use, but to bake, seeth or warme some food, neither was it lawfull for them to kind•••• fires after the Tabernacle was finished, during their abode in the wildernes. But there are others that interpret those words of Exod. 16. 23. (Bake 〈◊〉〈◊〉 yee will bake to day, and seeth that yee will 〈◊〉〈◊〉) in this manner, that is say they, bake and boyle accor∣ding as you use to doe, what you thinke sufficient for the present day, and for the rest let it bee laid up to bee baked or boyled to morrow. Which 〈◊〉〈◊〉 bee the meaning for these reasons.

1. Because of the example of the man aforesaid, that was stoned for gathering stickes, it is probable, to that end.

2. 〈…〉〈…〉 the difference betweene this

Sabbath and their other Sabbaths would bee con∣founded, whereas they were distinctly in expresse termes allowed to make ready what they should eate.

And thirdly, because it would have clouded the significancy of their gathering and preparing a large proportion of Christ, to assure them of the Sabba∣tisme to come.

And fourthly, because when the Sabbath day came Moses in the 25. verse of 16. Chap. said not as before in the 23. vers••, Bake that yee will bake to day, and seeth that yee will seeth, But hee saith, onely eate that to day, to wit, which they had layed up baked or sod∣den since the day before.

And fifthly, Those words bake what yee will bake to day, and seeth what yee will seeth; and that which remaineth, lay it up, is not meant in respect of the in∣differency of proportion, as if hee had said bake what proportion and seeth what proportion yee thinke good; and lay up the rest raw; but it respects the in∣differency of their cooking it, intimating that they might either bake it and seeth it, or bake it or seeth it as their fancy liked best, so that they did it on that day before the Sabbath, for on the Sabbath they were not to alter the property, but to eate what they had le••••, as they left it. In this new-sangled fancy you shall find Doctor 〈…〉〈…〉 Brahourne agreed, part. I. pag. 100. 101. where to backe this exposition Doctor Heylyn object••, that it were no wonder if being baked it purified not.

To which I answer, that the wonder was that 〈…〉〈…〉 kept it untill the morning 〈…〉〈…〉 to the command) 〈…〉〈…〉 either raw or baked, a great deale longer time without putrifying: Though it having the formerly 〈…〉〈…〉

first (which among so many it is like was reserved of all sorts, some raw, some baked, some boyled all which yet purified alike) it was then indeed a wonder, that it did not the like the second time when they kept it lawfully; which sheweth that it was of God, and not of the nature of the thing, both that it putrified the first time, and that it putrified not the second time that it was kept. But to put this upstart exposition utterly out of question, besides the reasons aforesaid: Let them compare the 23. verse with the 5. verse whither Moses relates, and there they shall find God commanding them to prepare that which they bring in on the 6. day; and what was that? why it followeth, twice so much as they gather daily. So that they were to prepare all they brought in, and they brought in all they gathered, and they gathered twice as much as they gathered on the other dayes. So that in summe▪ it is euident that on the sixth day they were to pre∣pare, that is to cooke, or make ready by seething or baking the whole double proportion which they had gathered on that day.

Nor is it without ground (as you affirme) to say, of this mans gathering stickes, that his manner of do∣ing it did aggravate his offence, for there are these grounds to induce it.

1. Because, if it had beene necessary, it had not beene unlawfull, no more then Davids eating the Shew-bread, for Christ sayth in this very case of the Sabbath, That God will have mercy and not Sacrifice.

2. It is more then probable by the context, that his Sinne was out of Presumption; for in the verses immediatly foregoing it is said, Hee that doth ought presumptuously shall bee cut off from his people, and then followeth the instance of this mans fact, as it were an example of this fault and this punishment, which wee never read afterwards to be inflicted up∣on any.

3. Wee find no excuse he made for his fact, so that it either was not necessary; or if necessary, yet occa∣sioned by his wilfull and carelesse neglect of making his Mannah ready the day before, according to the Commandement and so not excusable.

Now as touching your marginall consideration, how that the Sabbath was ordained in memoriall of Gods resting.

To this I answer, That wee doe not celebrate on the Sabbath the memory of Gods bare resting, no more then wee do Christs bare rising; but wee cele∣brate the consummation of the worke of Gods good∣nes in the Creation, and of his Mercy in our Redemp∣tion, for Gods resting on that Day from the Creation, was no part of the Sabbaths sanctification, but a cause in him why he appointed the seaventh Day to be a sanctifyed Sabbath unto us; no more then Christs Re∣surrection on the first Day of the Weeke was a part of the sanctification of that Day, but only the cause why wee sanctify it, or dedicate it to Rest and Divine imployment ever since.

And therefore in vaine doth B. White object p. 302. that Christs Resurrection was no Commandement containing an institution of a new Sabbath, in that he erringly saith (as elsewhere I shew) that it was not spent in resting but in action; seeing saith he, the ground of the old Sabbath was Rest. But wee doe not simply celebrate Gods rest; but his Rest or accomplishment of our Creation, as it hath relation to us, not as that rest simply respecteth God, for so it is, meant only as a patterne, and serves as an occasion to beget this or∣dinance of the Sabbath, as wee may see by the man∣ner of expression that is used to set forth the Sabbaths first institution, Gen. 2. 2. 3. where Gods rest is not only mentioned to be on the seaventh Day, but also his compleating the worke of Creation verse. 2.

upon both which joyntly, followeth the institution of the Sabbath verse. 3. and as wee may also see by the prophecy in Isai. 65. 17. where the commemora∣tion of the benefit of one Creation shall eate out the other.

Indeed Gods resting the seaventh Day was of two∣fold use. The one of illustration, for thereby was sig∣nified the Rest of Gods Church in Heaven, as appea∣reth in the 4 of Heb. The other was to give us an ex∣ample of retiring our selves from earthly things on that Day,* 1.55 that so wee might devote it to his glory: for this Resting of God was only set as an example for us to imitate, the better to obey his Comman∣dement.

But more are willing to observe his example, then to obey his precept, that is, to cease from bodily la∣bour; then to be spiritually imployed in the sanctify∣ing of that Day, by making it a Day of holy businesses, and consequently a day of blessing. Thus using their Rest either swinishly or superstitiously as the Iewes did theirs* 1.56

But such ought to know that Gods example in re∣sting, was not the summe of his commandement con∣cerning the Sabbath, nor the proper duty injoyned therein, but only the occasion of his Commandement, and a meanes appointed for the fulfilling of it, as ap∣peareth in the tenour of the fourth Commandement, where it is said that because God rested the seaventh Day from the worke of Creation, Therefore he bles∣sed the seaventh Day and hallowed it.

What you say of the second Duty, is true, both in

the letter and in your meaning, as I conceive it; except you meane that the sanctifying of the Sabbath con∣sisteth only of the time of publicke Duties, which I cannot beleeve you doe, because you speake of pri∣vate, as well as publicke worship: and againe because of your adjuration prefixed to your Treatise.

Herein you give an Answer to some of your Par∣tizans, as B. White pag. 140. &c. and Dr. Heylin. pag. 113. 114. who sayth, that two things the Lord com∣manded concerning the keeping holy of the Sabbath. The one in relation to the people which was to rest, and the other in reference to the Priests which was to offer sacrifice, but of any Sabbath duties which were to be performed betweene them joyntly (saith he) wee find not. And againe (saith he) of any reading of the Law, or exposition of the same unto the people, or publike forme of prayers to be presented to the Lord in the Congregation, wee find no footestep till Ne∣hemiahs dayes, after their returne out of the Babilonish captivity. And againe though resting from work•••• were a thing commanded, yet (sayth he) the imploy∣ment of this Rest to particuler purposes, either of contemplation or devotion, that is not declared unto us in the word of God, but left at large to the liberty of the people. So also Bishop White pag: 144. saith. That there should bee any publicke or solemne rea∣ding or expounding of the Law, every Weekely Sabbath Day, is not expresly required and comman∣ded in the Pentateuch, And againe he sayth Pag: 146. After the captivity the Iewes frequented their Synagogues upon the Sabbath Dayes, and Moses was read: but (saith he) this was not commanded in the Decalogue, or by any expresse sentence or Mandat of Moses Law.

Answer. These Antisabbatarians discover a strange partiality, for where as they jeere others, for their too

precisely calling for a Scriptum est for the proofe of every circumstance; yet now when the point comes in issue for themselves, they fly to the same way of argumentation, Non invenimus, non scriptum est.* 1.57

And yet in the practice of our Church, there are some things for which not having expresse Scripture, wee lawfully build them upon proper deductions; as for Baptizing of Children; we find in Scripture that the Apostles Baptized whole Families, amongst which say wee, its most likely there were some Children.

But in this matter of the Sabbath, no consequences must be allowed by our Antisabbatarians. There must be nothing but a bare rest commanded by God to the People, no private contemplation nor publicke devotion; although (as M. Broad sayth) God required as a speciall Duty on the Sabbath to have an holy Convocation (and so it is expresly called Levit. 23. 3.) for it was not enough, sayth he, to worship God privately, but they must goe to the Assemblies and praise him in the Congregation: Idlenes being unlaw∣full at all times. And indeed if God may be suffered to tell his owne meaning, wee find it plaine enough what he meant (which sure must be his command, else the Iewes erred not in seeking salvation and life by the right cousnes of the Law, though God meant it as a ••choolemaster to bring the unto Christ) Isa••ah 58 13 where he sayth, If thou turne away thy foote from the Sabbath, from doing thy pleasure on my Holy Day, and call the Sabbath a delight, the Holy of the Lord, hon••∣rable, and shalt honour him not doing thine owne waies, nor finding thine owne pleasure, nor speaking thine owne words, then shalt thou delight thy selfe in the Lord, &c. which sheweth us the meaning of those words of the Commandement, Remember that thou keepe holy the Sabbath Day, and the end of that Rest which in the following words of the Commandement is enjoyned,

which (as the other Commandements) implyed more then is expressed. And Bishop White saith pag. 146. That some other religious actions were intended by God as the end of the precept, notwithstanding that no other, but Rest, was formally commanded. If then religious actions were the end of Gods com∣mand, surely then rest must be properly enjoyned as the subordinate meanes usefully and significantly con∣ducing to fulfill that end. And what a perversencs this sheweth in men to dispute upon Chimeraes, and to frame ac••y arguments of supposition••s in matter of fact among the Iewes, when Gods purpose (which ought to give meaning to his Lawes, and to sway our judgements) is both knowne and acknowledged.

Which place of Isaiah Dr. Heylin pag: 174 will have to signifie a spirituall Sabbath in abstaining from doing evill, which in the Page foregoing he sayth was figured unto us in the fourth Commandement. But it is apparant that the workes and pleasures there prohibited are so our owne, as that wee have intima∣ted a liberty to use them at another time which is our owne, though not at this time which is so especially and extraordinarily Gods, so as the imployment of that time ought to be Gods in like manner (like as the workes mentioned in the fourth Commandement, are such as may be done on the sixe Dayes though not on the seventh) but the imployments and pleasures of Sinne wee have no liberty to owne and use as ours.

And had he consulted, Bishop Hall in locum, he might have beene better informed of the true mea∣ning of this text, who thus sences it. If thou shalt re∣fraine thy foote from walking (farre or servdely) on the Sabbath, and refraine thy selfe from doing thine owne workes, or taking thine owne carnall pleasures on my holy day, and shalt contrarily take delight in a conscionable sanctifying of that Day of the Lord, as

that which is by thee accounted a Day of consecration to the Lord, and worthy of great reverence and ho∣nour &c. Wherein he gives Bishop White the shocke Pag: 232. who sayth, That honest and moderate re∣creations were not forbidden either in the Law, or in the Prophets in literall and expresse termes (for no other will be allowed) as also Pag: 237, sayth he, I find no formall or expresse prohibition either in the text of the fourth Commandement, or in any other sentence of Moses Law simply restraining the Iewes and Israelites from the use of honest recreations upon their Weekly Sabbath Day.

Besides, wee find the Levites were dispersed a∣broad throughout all the Tribes, and so were many of the Priests among the People, whose office it was to teach the Children of Israel the difference betweene cleane and uncleane things, and all the Statutes which the Lord had spoken by the hand of Moses. Levit. 10. 11. So that it was their office to teach the People (whether with the booke of the Law or without it I will not dispute) but as it was their office to teach, so it was the Peoples duty to learne,* 1.58 which was the fittest to be performed, on both parts, on holy times (appointed to that end by God for holy Convocations) and accordingly we find the practices of the religious Shunamite to be, who (it seemes by her Husbands que∣stion) was wont to make the new Moone and Sabbath Day the ordinary times of her repairing to the Pro∣phet, for the due celebration of them. And though it fall out for her to be named alone, yet it is like it was the practice of others also that feared God (though perchance through corruption of manners among the Iewes there was no order taken for solemne mee∣tings) to repaire and meete together, for the celebra∣tion of those times, according as they could most con∣veniently accommodate themselves for that purpose.

And to mend the matter D. Heylin Pag: 141 bringeth the authority of Gaudentius Brixianus and Cyrill against himselfe making them speake thus. The Iewes (sayth Gaudentius) neglecting those spirituall Duties which God commanded on that Day, abused the Sabbaths rest unto ease and Luxury. For whereas (sayth Cyrill) they being free from temporall cares ought to have imployed that Day to spirituall uses, and to have spent the same in modesty and temperance and in repetition and commemoration of Gods holy word, they on the other side did the contrary wasting the Day in Gluttony and Drunkennes and idle deli∣cacies.

Moreover by his Rule wee should thinke the Le∣vites sanctifyed no Sabbath, neither the Priests that were scattered among the People. 1. Because wee find nothing thereof recorded. 2. By this rule of separation of Priest and People, they should indeed have nothing to doe towards it, for they did not offi∣ciate in the duty of sacrificing, nor were they Laicke People to whom rest was commanded. Neither should wee beleeve that Prophecy of Simeon and Levi (I will divide them in Iacob and scatter them in Israel) to be performed as concerning Simeon, because wee find not to our understandings how he was scattered, as wee do of Levi. But it is enough for sober minds to know, that now wee are ignorant of many things in circumstance that were cleare to them that lived in those times.

But sayth D. Heylin Pag: 148. &c. They had no Synagogues therefore they had no Congregations before Nehemiahs time.

To which I answer, That Godwins* 1.59 opinion is, that they had Synagogues before, even so soone as the Tribes were setled in the promised Land: but that they were in Davids time (saith he) appeareth Psal:

74. 8. where it is said That they burnt up all the Sy∣nagogues of God in the Land, which D^r. Heylin an∣swers Pag: 149. and saith. This was but a Prophecy or prediction of David touching the future State of the Church under Antiochus.

To which I rejoyne. That it is true, that this is Pro∣phetically spoken by David, but it is likely that Da∣uid (as other Prophets were wont to doe) tooke his hint from things in present being to expresse future events and things by: like as one saith of Similies, Pa∣rables, and Examples, that have beene alledged by the wise, to represent the truth, that they have beene derived from the custome and nature of things, ac∣cording to the knowne truth in that Time an Place. But put case they had no Congregations before the Captivity, nor did not celebrate the Sabbath spiritually in holy imployments, but carnally in meere Rest, what doth this advantage D. Heylin and his party or damnify the Sabbath? seeing that D. Heylin himself Pag: 143. confesseth that the breach of the Weekly Sabbath was one cause of their Captivity, and proves it also Neh: 13. 18. who also (he confesseth) were a people so averse to the due observation of the Sab∣bath, as that when God had brought them againe out of Captivity into the Land of Canaan, and hereupon they had bound themselves by Covenant to a due ob∣servation of the Sabbath, yet notwithstanding when Nehemiahs back was turned they brake promise with God Pag: 145. an unfit People to make a president: who also (by his owne confession) were as regard∣lesse of annuall Sabbaths and Sabbaths of yeares. Pag: 143. as of Weekely Sabbaths. And againe seeing that after their returne from their Captivity, the truly religious seeing these Sabbath-sinnes reformed them (which is the time that wee are to take notice of them,* 1.60 for the better and not for the worse,)

and then wee see all these imaginary arguments confuted by their practice: for then when they saw their errour and had ••marted for it, they tur∣ned over a new leafe, then they made them plenty of Synagogues, and holy convocations, and the Law read and expounded, and the Statutes of the Lord taught them accordingly as it was the Priests and Levites duty; all which shewes what they should have done before they were led captive, and therfore if they did it not at all, or if but a few of them were disposed after this manner to keepe the Sabbath before the Captivity, the greater was their Sinne, and the more they deserved to be punished of God as they were, and the lesse to be regarded of us, who ought to be followers of men and esteemers of men as they are followers of God.

Hereunto I will annexe and abstract of Mr. Hilder∣shams upon this point of sanctifying the Sabbath han∣led in his Lectures upon 51. Psal. Lect. 135.* 1.61 which though long yet not tedious to a Godly reader be∣cause profitable. It is (sayth he) a singular good thing to be strict in the observation of the Sabbath, and such a thing as God is highly pleased with, and hath beene wont to reward wheresoever he finds it. To keepe a bodily rest upon that Day from all our owne workes, is but one particuler that is required of us in the ob∣servation of the Sabbath, nay that is (as I may say) but the outside of the Commandement, and concerneth only the outward man, the outward and bodily ob∣servation of it. Of the fourth Commandement, (as well as of the rest) that may be truly said which the Apostle speakes Rom. 7. 14 of the whole Law. Wee know (saith hee) that the Law is spirituall. The spi∣rituall observation of it by the inward man when wee call the Sabbath a delight, the Holy of the Lord, ho∣nourable as the Prophet speaketh Isaiah 58. 13. That

is when wee can joy in that Day, as in the Lords own Holy Day, and esteeme it in our Hearts a farre greater and more honourable Day then any other Day, keep∣ing the rest and performing the Duties of the Day cheerefully, reverently, conscionably, spiritually. This spirituall observation of it I say by the inward man is the chiefe thing that God requireth of us in the fourth Commandement, the outward and bodily ob∣servation of it (which may be performed by a man that hath no truth of Grace in him at all) is nothing in Gods account in comparison of this. And yet of this bodily observation of the Sabbath by the outward man, the resting from our owne workes is but the least part. The exercising of our selves upon that Day in doing of the Lords worke, and spending of it in such holy duties both publicke and private, as may breed and increase grace and sanctification in us is a greater matter and more pleasing to God a great deale then that is. No man may thinke he hath kept the Sabbath well because he resteth from all his Labours of his calling upon that Day. So farre forth the brute beast thy Oxe and thy Horse keepeth the Sabbath as well as thou. For so is the expresse Commandement Deut. 5. 14. Neither thine Oxe nor thine Asse nor any of thy Cattle shall do any worke upon that Day. Of thee that art a man and a Christian man God re∣quireth more then so, he will have thee not only to rest from thine owne Labours, but to spend the Day (so farre as thy bodily necessities will permit) in such religious duties as may make thee a more holy and a better man. The Hebrew word Sabbat (from whence the Sabbath Day receiveth his name) signifieth not such a rest as wherein one sitteth still and doth nothing (as the word Noach doth) but only a resting & ceasing from that which he did before. So God is said Gen. 2. 2. to have rested the seaventh Day, not that he re∣sted

from all workes, for my Father worketh hither∣to and I worke, saith our Saviour Iohn, 5. 17. but be∣cause he rested from all the workes that he had made as Moses saith there. As if he had said he rested from Creating any thing more. And so wee likewise are expresly commanded to rest upon the Sabbath, not from all workes, but from such workes as wee did and might do upon the sixe Dayes. God never al∣lowed us any Day to spend in Idlenes, and doing of nothing especially not that Day. But he hath appoin∣ted us workes and duties for that Day, which hee would have us as carefully to goe about them, as wee are upon other Dayes to goe about the workes of our calling, and when wee are at them to performe them with every whit as much diligence, and care to doe them well as wee doe any worke wee take in hand upon the sixe Dayes.

Let no man say, what would you have us to doe if we doe no busines upon the Sabbath Day? would you have us spend the time in sleeping or talking, or sit∣ting at our doores or walking abroad? How will you have us passe the time for the whole Day? To such I answer. Thou hast so much worke to doe, as if thou wert as thou shouldest bee, thou wouldest complaine that thou wantest time to doe it. And yet this worke, that God hath injoyned us to spend this Day in, hath such interchange and variety in it, as no good heart hath cause with these carnall professors Mat. 1. 13. to snuffe at it, and to cry behold what a wearines it is, how tedious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe. But the true Christian findeth just cause to call the Sabbath a delight (as the Prophet Isaiah speakes 58. 13.) for all this worke and labour that God hath injoyned us in it. Wee have publicke duties to performe on that

Day in Gods House. And both the family duties, and secret duties which wee are bound to performe every Day (by the equity of that Law, Numb. 18, 9. 10.) to be doubled upon the Sabbath Day, that wee might the better attend upon the profit by these holy workes, these duties of Piety and Religion, which are the pro∣per workes of that Day. For that is the chiefe end that the Sabbath was ordained for. Remember the Sab∣bath Day to keepe it holy (saith the Lord in the fourth Commandement) Keepe the Sabbath Day to sancti∣fie it. I gave them my Sabbaths (saith the Lord, Ez: 20 12.) to be a signe betwixt mee and them that they may know that I am the Lord that sanctify them. As if he had said. He remembreth not nor keepeth the Sabbath, he regardeth it not nor careth for it (how strict soever he be in resting from his owne labours) that keepeth it not holy, that spendeth it not in such religious duties as wherein he may know and feele by experience, that it is the Lord who (by his Ordi∣nances) doth sanctifie him, who both doth begin and increase grace in the Soule &c.

And pag. 704. saith he, and if it so well please God to see men rest from their owne workes on that Day (which yet as I told you is but the least thing that be∣longeth to the right observation of it) you may bee sure he is much more pleased to see men spend that Day in doing of his worke in exercising themselves in those duties of Piety and Mercy which hee hath appointed to be done upon that day, especially in see∣ing them keepe his Sabbaths spiritually and conscio∣nably. Certainely they that doe so shall be sure to be blessed and rewarded of God for it. To this purpose it is worth the observing that as our Saviour sayth, Marke. 2. 27. That the Sabbath was at the first made for man, for the great benefit and behoofe of man. Man could not (no not Adam in Innocency) have

beene without it, but with great danger and losse unto him. So the Holy Ghost sayth there twice of the Sab∣bath Gen. 2. 3. and Exod. 20. 11. that he never said of any other Day. That the Lord blessed that Day, that is, appointed it to be a meane of a greater blessing to man (if hee kept it as God had commanded him to doe) then any other Day, or any of the ordinary workes of any other Day can possibly be.

Two sorts of blessings there be which the conscio∣nable observer of the Sabbath shall be sure to receive by it.

1. The first are spirituall, and they indeed are the chiefe blessings of all, because they are durable and lasting, and because they concerne the Soule which is the chiefe and most pretious part of man. And for these was the Sabbath chiefely ordained, that God might by it in the use of his Ordinances enrich our Soules with spirituall blessings in Heavenly things. So the Lord saith, Ez: 20. 12. that he gave his Sabbaths to his People to that end that they might know that he was the Lord that sanctified them. Wee shall find and know that the Lord will sanctifie us, both begin and increase saving grace in our Hearts, if wee keepe the Sabbath conscionably. Yea the Lord hath pro∣mised, Isaiah 56. 6. 7. to every one that keepeth his Sabbath from polluting, that he will make them joyfull in his House of Prayer. And Isaiah 58. 13, 14. That if a man shall keepe the Sabbath heartily and spiritually, then he shall delight himselfe in the Lord. By these two places it appeareth that God hath bound himselfe by promise to them that keepe his Sab∣bath (not only to worke sanctification, increase of ho∣lines and power over their corruptions which he pro∣fesseth in that former place of Ezekiel, was the very end he gave his Sabbaths for, but also) by his spirit of adoption to encrease in their hearts a lively sence of

his favour, assurance that he heareth and accepteth their Prayers, Peace of Conscience, Ioy in the Holy Ghost which are blessings the Christian Soule pri∣zeth above all things in the World.

Ob. Why (may you say) may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other Day, but only on the Sabbath?

Ans. Yes verily, but these promises may give him assurance to receive them more richly and plen∣tifully upon the Sabbath then on any other Day.

2 The second sorts of blessings that the conscio∣nable observers of the Sabbath receive by it are tem∣porall, for concerning them also wee have a promise, Isaiah 58. 4. Gen. 18. 13: 48. 4. Psa: 1. 19. To con∣clude this point with the authority and judgment of a learned Bishop now living Bishop Hall: Decad: 6. Epis: 1. Gods Day (sayth he) calleth for another re∣spect then doe common Dayes. The same Sunne ari∣seth on this Day and enlightens it, yet because the Sun of righteousnes arose upon it, & gave a new life unto the World in it, and drew the strength of Gods mo∣rall precept unto it. Therefore justly do wee sing with the Psalmist, This is the Day which the Lord hath made. Now I forget the World and in a sort my selfe, and deale with my wonted thoughts as great Men use, who at some time of their privacy forbid the accesse of all suters. Prayer, Meditation, Rea∣ding, Hearing, Preaching, Singing, good conferences are the businesses of this Day, which I dare not bestow on any worke or pleasure but Heavenly. I hate su∣perstition on the one side, and loosenes on the other. But I find it hard to offendin too much Devotion easy in ••rophane••es. The whole weeke is sancti∣fyed by this Day, and according to my care of this is my blessing on the rest.

Notes

• * 1.1

  Gen. 2. Exod. 31.
• * 1.2

  The reason of the Sabbaths institution vanished as a shadow with the shadow.
• * 1.3

  And as one well ob∣serves. Diverse positive lawes which are mo∣rall & perpetuall and bind all men in their generations, though they bee firme and im∣mutable in themselves and in their obliga∣tion, yet because the duties of obedience which they impose upon men and the men upon whom the duties are imposed are in their state and condition mutable and changeable, and the changes and alterations of things commanded in times places and other relations and respects doe not at all change the Law, nor prove it ceremoniall and changeable. As for instance, the Law of beleeving in Christ, is firme and unchangeable from the first promise that was made of him, and yet the duty which hee requires is chan∣geable, and is changed now under the Gospell from that it was under the Law, in circumstance, for they were to beleeve in Christ to come, but we as come; for the chan∣ging of the day now since Christ does not make v••id, but establish the Law of the Sabbath.
• * 1.4

  Obj.
• * 1.5

  Answ.
• * 1.6

  Obj.
• * 1.7

  Answ.
• * 1.8

  Some con••idently teach that Ad••a kept the first seaventh day, whereas it is probable that God sanctified it not till about the end thereof.
• * 1.9

  And contrary-wise to curse that day that bringeth woe Ier. 10. 14.
• * 1.10

  Which Adam had not done, if hee had ke••t Gods seaventh day Sabbath.
• * 1.11

  Obj.
• * 1.12

  Answ.
• * 1.13

  If the word (sancti∣fied) Gen. 23. impor∣teth commanded Adam to sanctifie it, why shall not the word (blessed) import also commanded A∣dam to blesse it.
• * 1.14

  For a further argu∣ment I wish them to consider and compare Rom. 3. 23. with Rom.
• * 1.15

  Pag. 202.
• * 1.16

  Calvin••▪
• * 1.17

  Hildersham.
• * 1.18

  Marius.
• * 1.19

  As appeares, in that as soone as God had taken and selected to himselfe a noted Church of the Israe∣lites out of the World, he renewes his insti∣tution and command of the Sabbath to them.
• * 1.20

  Lib▪ advers, I••d.
• * 1.21

  1. Cor. 10. 3.
• * 1.22

  Consider that the word (Remember) is not used Deut. 5. nor else wherein the Law or the Prophets.
• * 1.23

  I could reply, that throughout the Hi∣story of Ioshua, Iudges & Samuel, we find not the observation of the Sabbath. And touch∣ing that you say you finde no mention of Weekes before the Is∣raelites comming out of Egypt; I could put you to answer that Gen. 29. 27. fulfill her Weeke: but it is truth and not victory that I seeke, and therfore I rather desire to re∣solve my Reader, then to pusle my opposer.
• * 1.24

  For by the same reason you may as well argue against the second exhibition of it, because of the in∣terruption which for any thing wee find, it received in the time of the Babilonish Capti∣vity, as against the first, because it ap∣peares not that the Patriarchs observed it in their time.
• * 1.25

  Damascen: de fide Orthod: lib. 4. cap. 24. sayth, that when there was no Law nor Scrip∣ture, that then there was no Sabbath nei∣ther, but when the Law was given by Moses, then was the Sabbath set a part for Gods publicke wor∣ship.
• * 1.26

  Nehem: 9. 13. 14.
• * 1.27

  Pag: 120, 121.
• * 1.28

  And so was coe∣quall or contempora∣ry with it in the repa∣ration.
• * 1.29

  Their Types were promises which have their impletion with us, being shadowes of good things to come in the dayes of the Gospell.
• * 1.30

  Obi.
• * 1.31

  Answ.
• * 1.32

  Obi.
• * 1.33

  Ans.
• * 1.34

  There was almost nothing that befell the Israelites in the time of their being in the wildernes, but it was typicall.
• * 1.35

  And indeed they should have made that use of this order of the Sabbath, being instituted upon Man∣nah, before the giving of the Law: That the law which was to fol∣low did not frustrate the promise of salva∣tion, and life, which long before was made in Christ, Gal. 3. 17▪ 18. and therefore fol∣lowed as conducing to it which went before, but that the same rest or eternall Sabbatisme, which should have beene by the Law is now to bee had by Christ.
• * 1.36

  Hee required another of the Priests namely to offer two Lambs, Num. 28. but this I will not stand upon.
• * 1.37

  By servile the Scrip∣ture meaneth all worke except that is bestowed about things to eate, Lev. 23. 7. 8. compared with Exod. 12. 16.
• * 1.38

  Consider that the Sabbath was ordained for a memoriall of Gods resting whereas the holy-dayes were instituted upon other occasions.
• * 1.39

  Exod. 16. 23.
• * 1.40

  Exod. 35. 5.
• * 1.41

  For though Aarons bearing the names of the Tribes on his shoulders and breast, signified Christ doing the same (for his e∣lect) in Heaven, yet it is his elect still on Earth, not for his elect when they shall bee triumphant in Heaven & sic de caeteris.
• * 1.42

  I meane here by (duty) sanction or po∣sitive holines, else to rest is our duty as well as theirs.
• * 1.43

  Which was the time that the letter bare sway, and (compara∣tively) not the Spirit.
• * 1.44

  To prove that the Lords day is to bee observed with the like strictnes of us, as the ancient Sabbath was among the Iewes, a neighbour Minister brings this argument. If (saith hee) the rea∣sons of the command of strict rest, to the Iewes, on the Sabbath belong as well to us as to them; Then the command it selfe be∣longs as well to us as to them: But the rea∣sons (rendered in the 4. commandement, & in the 58. of Isa. 13. Because it is the Sab∣bath of the Lord, and because it is the Lords Holy-day, and other reasons also, as be∣cause carnall works an•• imployments are impediments to the solemne and spiritu∣all performance of Gods holy worship and service; and againe all those duties which were commanded them as essentiall to a Sabbath, such as were abstinence from car∣nall labours and plea∣sures, which destroy the nature of a Sab∣bath, (which is 1. to rest. 2. to rest a spirituall and holy rest to God) These reasons (saith hee) belong as well to us as to them (if any Sabbath or holy-day of the Lords remaineth to bee ob∣served of us, which there doth, Revel. 1. 10. Where by the way take notice it is cal∣led the Lords day, and not the Lords time, to answer an objection of some that say wee are not bound to keepe a whole day holy-day or Sabbath, and therefore not to rest saving in the time of publicke assemblies, besides wee find not any time in all the Scriptures set apart as holy-day to the Lord but a whole day was the space of time) Therefore the commandement it selfe both in the negative part thereof, not to follow labour, not to follow pleasure, and in the affirmative part, to follow holy exercises is required of us Christians, not onely by way of Analogy, but as precise commands by just consequence.
• * 1.45

  Hildersham.
• * 1.46

  Obi.
• * 1.47

  Ans.
• * 1.48

  Obi.
• * 1.49

  Answ.
• * 1.50

  To the same purpose speaks one that writ upon this subject, say∣ing, men may not doe the lawfull works of their calling neither in providing meat, drinke, cloaths, or o∣ther necessa••ies on the Lords-day, with a bare respect of natu∣rall good, and worldly p••ofit, because this is doing of his owne wayes and works, and not the worke of God, unto which Gods Holy-day it wholly consecrated and set a∣part. So no bodily sports, recreations and pleasures are to bee used meerely to che∣rish the flesh and re∣fresh the body, but on∣ly such as are in very deed needfull in themselves, and used and intended by Gods people with this pur∣pose and ••o this end, that they may with more ability, alacrity, and cheerefulnes doe the holy works and duties of Gods wor∣ship and service which are proper to that day.
• * 1.51

  And we have Christs example to warrant it in the 14. Luke by comparing the 8. 12. 13. verses.
• * 1.52

  Christ revealed, pag. 269.
• * 1.53

  Iustin Martyr. Nei∣ther thinke it greevous that we drinke some warme thing on the Sabbath, seeing God also governeth the World on this day in like manner as he doth another dayes.
• * 1.54

  See Tunius his rea∣son in his comment upon the 26▪ verse of this chap.
• * 1.55

  For so on that Day God (as it were) re∣turned to Heaven a∣gaine, only to be con∣versant there for ever after, having (as it were) been absent du∣ring the Creation. As it is said Gen. 17. 22. And he left of talking with him and God went up from Abram.
• * 1.56

  Ignatius ad Mag: saith let us not Sab∣batize after the Iew∣ish manner, as rejoy∣cing in Idlenes, for hee that doth not la∣bour let him not eate sayth the Scripture, but let every one of us keepe the Sabbath spiritually rejoycing in the meditation of the Law, not in the ease of our bodies; admiring the workemanship of God, not ea∣••••ng things of the Day before, nor drinking things luke-warme nor walking measured paces, nor rejoycing in Dancings and mad Shoutings, and clapping of the Hands and Feete.
• * 1.57

  So Bishop White pag: 41. cannot find the will of God in the 2. Gen: touching the sancti••ying the Sab∣bath, but brings this as an argument to justify 3 Pr••lepsis. That there is no other meanes for us to know what the will and act of God was Gen: 2. but only divine revelation, and the holy Scripture nei∣ther makes mention of any Commande∣ment of God given to Adam concerning his resting upon the Sab∣bath Day, &c. And a∣gaine pag. 43. There are no commanding or imperative words, nor any sentence de∣claring or signifying a precept in Gen 2. And yet wee plainly find an example of God in that Gen: 2. 23. 24. pa∣ralel to this of the Sabbath (nay sōewhat short) to passe for a Law, and to have a binding in••erence in∣ferred thereupon, as I have more at large observed in the begin∣ning of my Answer to M. Broads 7. chap.
• * 1.58

  Both which are im∣plicd Esi. 30. 20. in those words. Yet shall not thy teachers be re∣moved into a corner any more, but thine eies shall see thy tea∣chers.
• * 1.59

  In his Moses and A••ron pag: 86.
• * 1.60

  As wee are in like manner to take notice and of those times and ••••ges of the Church since Christ, which being better setled, and freed from Gen∣tilisme and heresies, gave best improve∣ment to the Lords Day, and not of those which either through distraction or igno∣rance give us not so faire a president.
• * 1.61

  Hildersham.