CHAP. III. That the SABBATH was not kept from the Flood to Moses.

WE are now come unto the hither side of the Flood, to the sons of Noah. [ I] To whom, the Hebrew Doctors say, their Father did bequeath seven several Commandments, which they and their posterity were bound to keep.* Septem praecep∣ta acceperunt filii Noah, &c. as Shindler reckoneth them out of the Rabbi Maimony. First, That they dealt uprightly with every man: Secondly, That they should bless and magnifie the Name of God: Thirdly, That they abstained from worshipping false gods, and from all Idolatry: Fourthly, That they forbear all unlawful lusts and copulations: The fifth against shedding Blood: The sixth against Theft and Rob∣bery: The seventh and last, a prohibition not to eat the flesh, or any member of a Beast, taken from it when it was alive; whereby all cruelty was forbidden. These Page  342precepts whosoever violated, either of Noahs Sons, or their Posterity, was to be smit∣ten with the sword. Yea, these Commandments were reputed so agreeable to na∣ture, that all such Heathens as would yield to obey the same, were suffered to remain and dwell amongst the Israelites, though they received not Circumcision, nor any of the Ordinances which were given by Moses. So that amongst the precepts given unto the Sons of Noah, we find no footstep of the Sabbath. And where a Modern Writer, whom I spare to name, hath made the keeping of the Sabbath a member of the second precept, or included in it; it was not so advisedly done: there being no such thing at all,* either in Schindler, whom he cites, nor in Cunaeus, who repeats the self-same pre∣cepts from the self-same Rabbi. Nay, which is more, the Rabbin out of whom they cite it, doth in another place exclude expresly the observation of the Sabbath out of the number of these Precepts given to the Sons of Noah.* The Man and Woman- servant, saith he, which are commanded to keep the Sabbath, are Servants that are Circumcised, or Baptized, &c. But Servants not Circumcised nor Baptised, but only such as have received the seven Commandements given to the Sons of Noah, they are as sojourning strangers, and may do work for themselves openly on the Sabbath, as any Israelite may on a working day. So Rabbi Maymony, in his Treatise of the Sabbath, chap. 20. §. 14. If then we find no Sabbath amongst the Sons of Noah, whereof some of them were the Sons of their Fathers piety; there is no thought of meeting with it in their Children, or their Childrens Children, the builders of the Tower of Babel. For they being terrified with the late Deluge, as some conjecture, and to procure the name of great undertakers, as the Scripture saith, resolved to build themselves a Tower, unto the top whereof, the wa∣ters should in no wise reach.* A work of a most vast extent, if we may credit those reports that are made thereof, and followed by the People, as Josephus tells us, with their utmost industry, there being none amongst them idle. If none amongst them would be idle, as likely that no day was spared from so great an action as they conceived that work to be. They that durst bid defiance to the Heaven of God were never like to keep a Sabbath to the God of Heaven. The action was begun and ended, Anno 1940. or thereabouts.

To ruinate these vain attempts, [ II] it pleased the Lord first to confound the Language of the People, which before was one; and after to disperse them over all the earth. By means of which dispersion, they could not possibly have kept one and the same day for a Sabbath, had it been commanded; the days in places of a different longitude, which is the distance of a place from the first Meridian, beginning at such different times, that no one day could be precisely kept amongst them. The proof and ground whereof, I will make bold to borrow from my late Learned friend Nath. Carpenter, that I may manifest in some sort the love I bore him; though probably I might have furnished out this argument from mine own wardrobe; at least have had recourse to many other Learned men, who have written of it. For that the difference of time is varied ac∣cording to the difference of longitudes, in divers places of the earth may be made mani∣fest to every mans understanding, out of these two principles: First, if the earth is sphaerical, and secondly, that the Sun doth compass it about in twenty-four hours. From hence it comes to pass, that places situate Eastward see the Sun sooner than those do that are placed Westward. And that with such a different proportion of time, that unto every hour of the Suns motion, there is assigned a certain number of miles upon the Earth; every fifteen degrees, which is the distance of the Meridians, being com∣puted to make one hour; and every fifteen miles upon the Earth, correspondent to one minute of that hour. By this we may perceive how soon the noon-tide hapneth in one City before another. For if one City stands Eastward of another, the space of three of the aforesaid Meridians, which is 2700. miles, it is apparent that it will enjoy the noon-tide no less than three hours before the other; and consequently in 10800. miles, which is half the compass of the Earth, there will be found no less than twelve hours difference in the rising and setting of the Sun, as also in the noon and mid-night. The reason of which difference of times, is as before we said the difference of longitudes, wherein to every hour, Cosmographers have allotted fifteen degrees in the Suns diurnal motion; so that fifteen degrees being multiplied by twenty-four hours, which is the natural day, the product will be 360. which is the number of degrees in the whole circle. Now in these times, wherein the Sons of Noah dispersed themselves, in case the Sabbath was to have been kept, as simply moral, it must needs follow that the mo∣ral Law is subject unto manifold mutations and uncertainties, which must not be granted. For spreading as they did over all the Earth, some farther, some at shorter Page  343distance, and thereby changing longitudes with their habitations; they must of meer necessity alter the difference of times and days, and so could keep no day together. Nor could their issue since their time observe exactly and precisely the self-same day, by reason of the manifold transportation of Colonies, and transmigration of Nations from one Region to another, whereby the times must of necessity be supposed to vary. The Author of the Practice of Piety, though he plead hard for the morality of the Sab∣bath, cannot but confess, that in respect of the diversity of the Meridians, and the unequal rising and setting of the Sun, every day varieth in some places a quarter, in some half, in others an whole day; therefore the Jewish Sabbath cannot (saith he) be precisely kept in the same instant of time, every where in the World. Certainly if it cannot now, then it never could; and then it would be found, that some at least of Noahs posterity, and all that have from them descended, either did keep at all no Sabbath, or not upon the day ap∣pointed, which comes all to one. Or else it needs must follow that God imposed a Law upon his People, which in it self, without relation to the frailty, ne dum to the iniquity of poor man, could not in possibility have been observed: Yea, such a Law as could not generally have been kept, had Adam still continued in his perfect innocence.

To make this matter yet more plain, It is a Corollary or conclusion in Geography, [ III] that if two men do take a journey from the self-same place, round about the Earth; the one Eastward, the other Westward, and meet in the same place again; it will appear that he which hath gone East, hath gotten, and that the other going Westward, hath lost a day in their accompt. The reason is, because he that from any place assigned doth travel Eastward, moving continually against the proper motion of the Sun, will shorten somewhat of his day; taking so much from it, as his journey in proportion of distance from the place assigned, hath first opposed, and so anticipated in that time the diurnal motion of the Sun. So daily gaining something from the length of day, it will amount in the whole circuit of the Earth to twenty-four hours, which are a perfect natural day. The other going Westward, and seconding the course of the Sun by his own journey, will by the same reason add as much proportionably unto his day, as the other lost, and in the end will lose a day in his accompt. For demonstration of the which, suppose of these two Travellers, that the former for every fifteen miles should take away one minute from the length of the day, and the latter add as much unto it in the like proportion of his journey. Now by the Golden Rule, if every fif∣teen miles subtract or add one minute in the length of the day, then must 21600. miles, which is the compass of the Earth, add or subtract 1440. minutes, which make up twenty-four hours, a just natural day. To bring this matter home unto the business now in hand, suppose we that a Turk, a Jew, and a Christian, should dwell together at Hierusalem, whereof the one doth keep his Sabbath on the Friday, the other on the Saturday, and the third sanctifieth the Sunday; then, that upon the Saturday the Turk begin his Journey Westward, and the Christian Eastward; so as both of them compassing the world do meet again in the same place, the Jew continuing where they left him. It will fall out, that the Turk by going West∣ward, having lost a day; and the Christian going Eastward, having got a day: one and the same day, will be a Friday, to the Turk, a Saturday unto the Jew, and a Sunday to the Christian; in case they calculate the time exactly from their departure to their return. To prove this further yet by a matter of fact, The Hollanders in their Disco∣very of Fretum le Maire, Anno 1615. found by comparing their accompt, [ 1615] at their coming home, that they had clearly lost a day (for they had traveled Westward in that tedious Voyage:) that which was Munday to the one, being the Sunday to the other. And now what should these People do when they were returned? If they are bound by nature, and the moral Law to sanctifie precisely one day in seven, they must then sanctifie a day apart from their other Country-men, and like a crew of Schismaticks, divide themselves from the whole body of the Church; or to keep order, and comply with other men, must of necessity be forced to go against the Law of nature, or the moral Law, which ought not to be violated for any by-respect whatever. But to re∣turn unto Noahs Sons, whom this case concerns: It might, for ought we know, be theirs in this dispersion, in this removing up and down, and from place to place. What shall we think of those that planted Northwards, or as much extreamly South∣wards; whose issue now are to be found, as in part is known near and within the Polar Circles: What Sabbath think we could they keep? Sometimes a very long one sure, and sometimes none; indeed none at all, taking a Sabbath, as we do, for one day in seven. For near the Polar Circles, as is plainly known, the days are twenty-four Page  344hours in length. Between the Circle and the Pole, the day, if so it may be called, increaseth first by weeks, and at last by months; till in the end, there is six months perpetual day, and as long a night. No room in those parts for a Sabbath. But it is time to leave these speculations, and return to practice.

And first we will begin with Melchisedech, [ IV] King of Salem, the Priest of the most high God, Rex idem hominumque divumque sacerdos, a type and figure of our Saviour, whose Priesthood still continueth in the holy Gospel. With him the rather, because it is most generally conceived that he was Sem the Son of Noah. Of him it is affirmed by Justin Martyr, that he was neither Circumcised, not yet kept the Sabbath, and yet most acceptable unto God,* 〈 in non-Latin alphabet 〉. Tertullian also tells us of him, Incircumcisum nec sabba∣tizantem ad sacerdotium Dei allectum esse;* and puts him also in his challenge, as one whom none amongst the Jews could ever prove to have kept the Sabbath. Eusebius yet more fully than either of them:* Moses, saith he, brings in Melchisedech Priest of the most high God, neither being Circumcised nor anointed with the holy Oyl, as was afterwards commanded in the Law, 〈 in non-Latin alphabet 〉, no not so much as knowing that there was a Sabbath, and ignorant altogether of those Ordinances which were imposed upon the Jews, and living most agreeably unto the Gospel. Somewhat to that purpose also doth occur in his seventh de praeparatione.* Melchisedech, whosoever he was, gave meeting unto Abraham, about the year of the world 2118. and if we may suppose him to be Sem, as I think we may, he lived till Isaac was fifty years of age, which was long after this famous interview. Now what these Fathers say of Sem, if Sem at least was he whom the Scriptures call Melchisedech, the same almost is said of his great Grand-child Heber; he being named by Epiphanius for one of those who lived according to the faith of the Christian Church, wherein no Sabbath was observed in that Fathers time. And here we will take Lot in too, although a little before his time, as one of the Poste∣rity of Heber; that when we come to Abraham, we may keep our selves within his Fa∣mily. Him, Justin Martyr, and Irenaeus both, in the places formerly remembred, make to be one of those which without Circumcision and the Sabbath, were acceptable to the Lord, and by him justified. And so Tertullian, that sine legis observatione, (Sabbath and Circumcision, and the like) de Sodomorum incendio liberatus est. Therefore nor Lot, nor Heber, nor Melchisedech ever kept the Sabbath.

For Abraham next, [ V] the Father of the Faithful, with whom the Covenant was made, and Circumcision as a seal annexed unto it: The Scripture is exceeding copious in setting down his life and actions, as also of the lives and actions of his Son and Ne∣phews; their flittings and removes, their Sacrifices, Forms of Prayer, and whatsoever else was signal in the whole course of their affairs; but yet no mention of the Sabbath. Though such a memorable thing, as sanctifying of a constant day unto the Lord, might probably have been omitted in the former Patriarchs, of whom there is but little left, save their names and ages; as if they had been only brought into the story, to make way for him; yet it is strange that in a punctual and particular relation of his life and piety, there should not be one Item to point out the Sabbath, had it been ob∣served. This is enough to make one think there was no such matter. Et quod non in∣venis usquam, esse putes nusquam, in the Poets Language. I grant indeed that Abraham kept the Christian Sabbath in righteousness and holiness, serving the Lord his God all the days of his life; and so did Isaac and Jacob. Sanctificate diem Sabbati, saith the Prophet Jeremiah to the Jews, i.e. ut omne tempus vitae nostrae in sanctificatione ducamus, sicut fece∣runt patres nostri,* Abraham, Isaac, & Jacob, as Saint Hierom glosseth it. Our ve∣nerable Bede also hath affirmed as much, that Abraham kept indeed the spiritual Sabbath, quod semper à servili,* i.e. noxia vacabat actione, whereby he always rested from the ser∣vile works of sin; but that he kept or sanctified any other Sabbath, the Christian Fa∣thers deny unanimously.* Justin the Martyr numbring up the most of those before re∣membred, concludes that they, 〈 in non-Latin alphabet 〉, were justified without the Sabbath; 〈 in non-Latin alphabet 〉. and so was Abraham after them, and all his Children, until Moses. And whereas Trypho had exacted a ne∣cessary keeping of the Law, Sabbaths, New-moons, and Circumcision; the Martyr makes reply, that Abraham, Isaac, Jacob, Job, and all the other Patriarchs, both before and after them, until Moses time; yea, and their Wives, Sarah, Rebecca, Rachel, Lea, and all the rest of religious Women unto Moses Mother, 〈 in non-Latin alphabet 〉. Nei∣ther kept any of them all, nor had commandment so to do, till Circumcision was Page  345enjoyned to Abraham and his Posterity. So Irenaeus, that Abraham,* sine Circumcisione & observatione sabbatorum credidit Deo, without or Circumcision or the Sabbath did be∣lieve in God, which was imputed to him for righteousness. And where the Jews ob∣jected in defence of their ancient Ceremonies, that Abraham had been circumcised: Tertullian makes reply, sed ante placuit Deo quam circumcideretur; nec tamen sabbatizavit;* that he was acceptable unto God before his being Circumcised, and yet he never kept the Sabbath. See more unto this purpose in Eusebius de Demonstr. l. 1. c. 6. de praeparat. l. 7. c. 8. (where Isaac and Jacob are remembred too:) as also Epiphanius adv. haeres. l. 1. n. 5.

Thus far the ancient Christian Writers have declared of Abraham, [ VI] that he kept no Sabbath; and this in conference with the Jew, and in Books against them. Which doubtless they had never done, had there been any possibility for the Jews to have proved the contrary. Some of the Jews indeed, not being willing thus to lose their Father Abraham, have said, and written too, that he kept the Sabbath, as they do; and for a proof thereof, they ground themselves on that of Genesis, [ 2615] because that Abra∣ham obeyed my Voice, and kept my Charge, my Commandments, my Statutes, and my Laws. The Jews conclude from hence, as Mercer and Tostatus tell us upon the Text, that Abraham kept the Sabbath, and all other ceremonies of the Law; as much I think the one, as he did the other. Who those Jews were that said it, of what name and quality, that they have not told us; and it were too much forwardness to credit any nameless Jew, before so many Christian Fathers. Tostatus, though he do relate their dicunt, yet believes them not; and herein we will rather follow him than Mercer, who seems a little to incline to that Jewish fancy. The rather since some Jews of name and quality have gone the same way that the Fathers did, before remembred.* For Petrus Galatinus tell us how it is written in Beresith Ketanna, or the lesser exposition up∣on Genesis, a Book of publick use, and great authority among them, that Abraham did not keep the Sabbath. And this he tells us on the credit of Rabbi Johannan, who saith expresly that there, upon these words, God blessed the seventh day; it is set down po∣sitively, Non scripta est de Abrahamo observatio Sabbati. And where it is objected for the Jew, that in case Abraham did not keep it, it was because it was not then com∣manded: This Galatinus makes reply, Ex hoc saltem infertur sabbati cultum non esse de lege naturae, that therefore it is evident that the Sabbath is no part of the Law of nature. As for the Text of Genesis, we may expound it well enough, and never find a Sabbath in it, which that it may be done with the least suspition, we will take the exposition of Saint Chrysostom, who very fully hath explained it. Because he hath obeyed my voice, &c.]

Next look on Jacob the heir as well of Abrahams travels, as of his faith. [ VII] Take him as Labans Shepherd, and the Text informs us of the pains he took.* In the day time the drought consumed me, and the frost by night, and the sleep departed from mine eyes. No time of rest, much more no seventh part of his time allotted unto rest from his daily la∣bours. And in his flight from Laban, it seems he stood not on the Sabbath. For though he fled thence with his Wives and Children, and with all his substance, and that he went but easily, according as the Cattel and the Children were able to endure; yet he went forwards still without any resting. Otherwise Laban, who heard of his depar∣ture on the third day, and pursued after him amain, must needs have overtaken him before the seventh. Now for the rest of Jacobs time, when he was setled in the Land appointed for him, and afterwards removed to Egypt,* we must refer you unto Justin Martyr, and Eusebius; whereof one saith expresly, 〈 in non-Latin alphabet 〉, that he kept no Sabbath; the other makes him one of those which lived without the Law of Moses, whereof the Sabbath was a part. Having brought Jacob into Egypt, we should proceed to Joseph, Moses, and the rest of his off-spring there; but we will first take Job along, as one of the posterity of Abraham; that after we may have the more leisure to Page  346wait upon the Israelites in that house of bondage. I say as one of the posterity of A∣braham, the fifth from Abraham,* so Eusebius tells us; who saith moreover, that he kept no Sabbath. What (saith he) shall we say of Job, that just, that pious, that most blameless man? What was the rule whereby be squared his life, and governed his devotions? Was any part of Moses Law? Not so. 〈 in non-Latin alphabet 〉: Was any keeping of the Sabbath, or observation of any other Jewish order? How could that be, saith he, considering that he was ancienter than Moses, and lived before his Law was published? For Moses was the seventh from Abra∣ham, and Job the eighth. So far Eusebius. And Justin Martyr also joyns him with Abraham and his Family, as men that took not heed of New Moons, or Sabbaths, whereof see before n. 5.* I find indeed in Dr. Bound, that Theodore Beza on his own Au∣thority hath made Job very punctual in sanctifying septimum saltem quemque diem, every seventh day at least, as God, saith he, from the beginning had appointed. But I hold Beza not a fit match for Justin and Eusebius; nor to be credited in this kind, when they say the contrary, considering in what times they lived, and with whom they dealt.

And now we come at last unto the Israelites in Egypt, [ VIII] from Joseph, who first brought them thither, to Moses, who conducted them in their flight from thence, and so unto the body of the whole Nation.* For Joseph first, Eusebius first tells us in the general, that the same institution and course of life, which by the Ordinance of Christ was preached unto the Gentiles, had formerly been commended to the ancient Patriarchs; particular instances whereof he makes Melchisedech, and Noah, and Enoch, and Abraham, till the time of Circumcision. And then it follows, 〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉. That Joseph in the Court of Egypt, long time before the Law of Moses, lived answerably to those ancient patterns, and not according as the Jews. Nay, he affirms the same of Moses, 〈 in non-Latin alphabet 〉, the very Law-giver himself, the Chieftain of the Tribes of Israel. As for the residue of the People, we can expect no more of them, that they lived in bondage, under severe and cruel Masters, who called upon them day by day to fulfil their tasks,* and did expostulate with them in an heavy manner, in case they wanted of their Tale. The Jews themselves can best resolve us in this point. And amongst them Philo doth thus describe their troubles. 〈 in non-Latin alphabet 〉, &c. The Taskmasters or Overseers of the works were the most cruel and unmerciful men in all the Country, who laid upon them greater tasks than they were able to endure, inflicting on them no less punishment than death it self, if any of them, yea, though by reason of infirmity, should withdraw himself from his daily labour. Some were commanded to employ themselves in the publick structures, others in bringing in materials for such mighty buildings, 〈 in non-Latin alphabet 〉, never enjoying any rest either night or day, that in the end they were even spent and tired with continual travel.* Josephus goes a little further, and tells us this, that the Egyptians did not only tire the Israelites with continual labour, 〈 in non-Latin alphabet 〉, but that the Israelites endevoured to per∣form more than was expected. Assuredly in such a woful state as this they had not leave nor leisure to observe the Sabbath, And lastly, Rabbi Maimony, makes the mat∣ter yet more absolute,* who saith it for a truth, that when they were in Egypt, neque qui∣escere, vel sabbatum agere potuerunt, they neither could have time to rest, nor to keep the Sabbath, seeing they were not then at their own disposing. So he ad Deut. 5.15.

Indeed it easily may be believed that the People kept no Sabbath in the Land of Egypt, [ IX] seeing they could not be permitted in all that time of their abode there to offer sacrifice, which was the easier duty of the two, and would less have taken them from their labours. Those that accused the Israelites to have been wanton, lazy, and I know not what, because they did desire to spend one only day in religious exercises: What would they not have done, had they desisted every seventh day from the works imposed upon them. Doubtless they had been carried to the house of Correction, if not worse handled. I say in all that time they were not permitted to offer sacrifice in that Coun∣trey; and therefore when they purposed to escape from thence, they made a suit to Pharaoh,* that he would suffer them to go three days journey into the Wilderness, to offer sa∣crifice there to the Lord their God. Rather than so, Pharaoh was willing to permit them for that once, to sacrifice unto the Lord in the Land of Egypt: And what said Moses there∣unto? It is not meet (saith he) so to do. For we shall sacrifice the abomination of the Egyptians to the Lord our God, [Vers. 26] before their eyes, and they will stone us. His reason was, Page  347because the Gods of the Egyptians were Bulls, and Rams, and Sheep, and Oxen, [Vers. 26] as Lyra notes upon that place; talia verò animalia ab Hebraeis erant immolanda, quod non permisissent Aegyptii in terra sua: And certainly the Egyptians would not endure to see their Gods knocked down before their faces. If any then demand wherein the Piety and Religion of Gods People did consist especially; we must needs answer, that it was in the integrity and honesty of their conversation;* and that they worshipped God only in the spirit and truth. Nothing to make it known that they were Gods people, 〈 in non-Latin alphabet 〉, but only that they feared the Lord and were Circumcised, as Epiphanius hath resolved it; nothing but that they did acknowledge one only God, and exercised themselves in justice, in modesty, in patience and long suffering, both towards one another, and amongst the Egyptians, framing their lives agreeably to the will of God, and the law of nature. Therefore we may conclude with safety, that hi∣therto no Sabbath had been kept in all the World from the Creation of our first Father Adam, to this very time, which was above 2500. years, no nor commanded to be kept amongst them in their generations.

I say there was none kept, no nor none commanded; for had it been commanded, [ X] sure it had been kept. It was not all the pride of Pharaoh, or subtle tyranny of his sub∣jects that could have made them violate that sacred day, had it been commended to them from the Lord. The miseries which they after suffered under Antiochus, rather than that they would prophane the Sabbath; and those calamities which they chose to fall upon them by the hands of the Romans, rather than make resistance upon that day, when lawfully they might have done it; are proofs sufficient, that neither force nor fear could now have wrought upon them not to keep the same, had such a duty been commanded. Questionless Joseph for his part, that did prefer a loathsom Prison before the unchast imbraces of his Masters Wife, would no less carefully have kept the Sabbath, than he did his chastity; had there been any Sabbath then to have been ob∣served, either as dictated by nature, or prescribed by Law. And certainly either the Sabbath was not reckoned all this while, as any part or branch of the Law of nature, or else it finds hard measure in the Book of God, that there should be particular proofs how punctually the rest of the moral Law was observed and practised amongst the Patriarchs, and not one word or Item that concerns the observation of the Sabbath. Now that the whole Law was written in the hearts of the Fathers, and that they had some knowledge of all the other Commandments, and did live accordingly, the Scrip∣ture doth sufficiently declare unto us. First, for the first, I am God all-sufficient,* walk before me, and be thou perfect. So said God to Abraham. Then Jacobs going up from Bethel, to cleanse his house from Idolatry,* is proof enough that they were acquainted with the second. The pious care they had not to take the Name of the Lord their God in vain, appears at full in the religious making of their Oaths,* Abraham with Abimelech, and Jacob with Laban. Next for the fifth Commandment what duties Children owe their Parents, the practice of Isaac and Jacob doth declare abundantly,* in being ruled by them in the choice of their Wives, and readily obeying all their di∣rections. So for the sin of Murder, the History of Jacobs Children,* and the grieved Fathers curse upon them for the slaughter of the Sichemites, together with Gods pre∣cept given to Noah against shedding blood,* shew us that both it was forbidden and condemned being done. The continency of Joseph before remembred,* and the pu∣nishment threatned to Abimelech for keeping Sarah, Abrahams Wife;* the quarrelling of Laban for his stoln Idols; and Josephs pursuit after his Brethren for the silver cup that was supposed to be purloined, are proofs sufficient that Adultery and Theft were deemed unlawful. And last of all, Abimelechs reprehension of Abraham and Isaac for bearing false witness in the denial of their Wives,* shew plainly that they had the know∣ledge of that Law also. The like may also be affirmed of their not coveting the Wives and goods, or any thing that was their Neighbours. For though the History cannot tell us of mens secret thoughts, yet we may judge of good mens thoughts by their outward actions. Had Joseph coveted his Masters Wife, he might have enjoyed her. And Job, more home unto the point, affirms expresly of himself,* that his heart was ne∣ver secretly enticed, which is the same with this, that he did not covet. We conclude then, that seeing there is particular mention how all the residue of the Command∣ments had been observed and practised by the Saints of old, and that no word at all is found which concerns the sanctifying of the Sabbath; that certainly there was no Sab∣bath sanctified in all that time, from the Creation to the Law of Moses; nor reckoned any part of the Law of Nature, or an especial Ordinance of God.