The scripture-history of the Sabbath by Samuel Grascome ...

CHAP. II.

Of the Institution and Obser∣servation of the Jewish Sabbath, and other Mat∣ters relating thereto.

SEveral Injunctions were by God laid upon the Jews, which, in general, were design∣ed to be as distinguishing Marks or Characters upon them, that they were God's peculiar People, and to bind them fast to his Worship and Service, and to se∣cure them from the Idolatrous Worship then prevailing in the World. After God had com∣manded Abram to leave his own Country to go into Canaan, he strictly enjoins him the Use of Circumcision, as to all his Males; And this (saith the Lord) shall be a Token of the Covenant betwixt

me and you: That is, It should distinguish them from other Peo∣ple, and be a Mark of their Ob∣ligation and Dedication to the Worship of the true God. But though God tells him, that in Isaac his Seed should be called, i. e. the peculiar People, and Messias should flow from his Loins, yet the Circumcision went along with his Son Ishmael and his Posterity, as also with his Sons by Keturah; and how long or short a Time it had any In∣fluence upon them, to contain them within any tolerable Bounds of Duty, we have no Certainty. And then as to the Posterity of Isaac, we find his Son Jacob to be the cho∣sen Person, yet was Esau cir∣cumcised as well as he: And even upon the Posterity of Ja∣cob, Circumcision was not so ef∣fectual, but that in their Egyp∣tian Bondage they served other

Gods. When therefore God brought them out of Egypt, with Design to bring them into the promised Land; and had led them in the Wilderness, to wean them from their Idolatrous Pra∣ctices; and wrought mighty Wonders, to convince them whom they ought to worship; as a thing more peculiar to them than Circumcision, and a stronger Preservative against Idolatry than that could be, he institutes the Sabbath, that so his Honour and Worship might remain among Men, and they might be secured to continue his People.

The first time we find the Ob∣servation of the Sabbath Day en∣joined, is in the Wilderness of Sin, before they came to Mount Sinai, where the Ten Command∣ments were delivered; as if it were purposely to distinguish the Day, which is Ceremonial, and of Divine positive Institution,

from the Worship it self, which is Moral; that so when we find it afterwards among the Ten Commandments, which contain Moral Duties, we might know it to be added, the better to as∣certain the Practice of that Worship, which is Moral, and required by the same Command∣ment; not that it was the less to be regarded for being a Di∣vine positive Institution, but ra∣ther more carefully and cau∣tiously to be observed by them, to whom the Law was given; as being a higher Testification of their Submission and Obe∣dience, than if the Duty had been natural.

The Words expressing the In∣stitution, are by way of Notice to the People; To morrow is the Rest of the holy Sabbath unto the Lord: And upon the Day it self; To day is a Sabbath unto the Lord. From which Words

some will needs infer, that the Sabbath was known and observ∣ed by the Jews before, because (say they) it is here spoken of as a known Thing. But this is a Force upon the Words, and a gross Mistake, for it is evidently spoken of as a new Thing; else what means that frequent Incul∣cation to make the People take notice of it, if it had been fa∣miliar to them before? And what means the coming of the Rulers of the Congregation to Moses, to consult him as in an unusual and unknown Matter, when the People, by Direction, had gathered double the quanti∣ty of Manna on the Sixth Day? Much the like kind of Expres∣sion is used in the Institution of the Passover; And ye shall eat it in haste, it is the Lord's Passover. From which Words, perhaps some Men would think that the Jews had been very well ac∣quainted

with the Passover be∣fore that time; whereas indeed, the Passover was neither known, nor thought of by them till that time, when God made known to them what he would do, and what he would have them to do in that particular Case: Nor was the thing it self acted till the Night following. So that they are Words plainly giving notice of a new Institution. A∣gain it is observable, that upon this very first Sabbath some of the People went out to gather Manna: Now if they had not known, and been told, that there should be none to be found on that Day; yet they must have known that they ought not to have gone out to seek it, if they had been ac∣quainted with the Law of the Sabbath before. But that which seems to me to put the thing out of question, is, the Case of

the Man who gathered Sticks on the Sabbath Day; for when he was accused, they knew not what to do with him; but were fain to keep him in Hold, till they consulted God in the Mat∣ter. By which it appears plain∣ly to be a new Thing, not yet adjusted; for had it been a Law from the Creation, it is scarce possible that all Men should have been ignorant whether any Pu∣nishment or not, and what, did belong to the Violation of a Law of such standing.

That there was a Sabbath commanded and observed in the Wilderness of Sin, is evi∣dent enough; but it seems to be rather by way of Probation and Trial, and to prepare and fit them for what was to follow, than to lay a standing and con∣tinued Obligation: And the Ob∣servation of every Seventh Day as a Sabbath, seems then to pass

into a Law, binding the Jews and their Posterity, when it was promulgated from Mount Sinai: For those Men who went out to gather Manna on the Sabbath Day in the Wilderness of Sin, were not punished, though God did shew himself highly offend∣ed at them; but he that gather∣ed Sticks on the Sabbath, after the Promulgation of the Law from Mount Sinai, was stoned to death by the whole Congre∣gation of Israel. So that the Law of the Sabbath seems then first to have taken place, and be of full force, binding the Jews and their Posterity, when it was delivered from Mount Sinai.

Two great Ends God seems to have had in the Institution of the Sabbath: First, That by pre∣fixing a certain proportion of Time, whereon his Worship, without Failure, or any manner of Excuse, should be celebrated,

he might thereby secure the Continuance of it among Men; which by reason of their cor∣rupt Nature, and Backward∣ness to Good, might have been in danger to be neglected, or by degrees grown out of use, if the Times had been left to their own Choice or Appoint∣ment: Not but that they might lawfully and laudably worship God at all other times, as they had Opportunity; but that at that time none whatsoever might neglect it. Secondly, That by fixing on such a Time, and so circumstantiated, as did un∣avoidably represent to their Thoughts and Apprehensions the true God, whom they ought to worship, he might preserve them from being ensnared or tainted with that Idolatrous Worship which prevailed in the World, and make Idolatry and the Worship of the true God in∣compatible.

This will be better understood by enquiring into the Idolatry of those Times, which the Scripture frequently informs us to be the Worship of the Heavenly Host, the Sun, Moon and Stars, but especially the Sun, which is a Creature so glorious and Majestical in it self, and of so universal Influence, Comfort and Benefit to Mankind, and all the Creatures, that when Men are led never so little too much by their Senses, it is enough to dazle the Eyes of their Under∣standing, as well as of their Bo∣dies, and tempt them to adore it. Hence God himself, when he forbids the making of any man∣ner of Image for Worship, par∣ticularly cautions his People a∣gainst their too fond gazing on and admiring the Sun, Moon and Stars, and the Danger of so doing; Lest (saith he) thou lift up thine Eyes unto Heaven,

and when thou seest the Sun, and the Moon, and the Stars, even all the Host of Heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all Nations un∣der the whole Heaven. I must confess that I am inclinable to think, that even at this time the Egyptians, under some of their Symbols, might pay some kind of Veneration to the Nile: For in a Country where they either had no Rain, or none for Good, a River, whose Head was then unknown, and whose unac∣countable, yet steady Overflow∣ings enriched their Country be∣yond all others, so that they seemed to stand in need of no∣thing but the Sun and Nilus, might create strange Apprehen∣sions in them, and make them believe that there was some Di∣vinity in it: And hence possibly, in succeeding Times, that other

sort of Idolatry might travel to divers other Nations, amongst whom every River had its Dei∣ty, and every Fountain was Sa∣cred. But however, for Moses's Time, and long after, the Scrip∣ture takes no notice of any actual False Worship, but that of the Heavenly Host; a sort of Idolatry, which first stole into the World, and long possessed it, and to which all Nations were then addicted. Now, when God made choice of, and esta∣blished that Day for a Sabbath, whereon he himself rested from the Works of the Creation, and doth it in Memory thereof, and makes that the Reason of it, (It is the Sabbath of the Lord thy God,) and so circumstan∣tiated the Observation of it, that almost every part of it did naturally call to their Minds that God that made the Heavens, and the Earth, and all things

that are therein, it must neces∣sarily teach them, that that God was only to be worshipped, and not the Sun, Moon and Stars, or any Creatures whatsoever, which he had created for the Use and Benefit of Man; and for which they ought therefore to be thankful, and glorifie him, and not to worship them as Gods; for that were to reproach, and what in them lay to de∣throne him. So that whilst they were sincere and exact in the Observation of the Sabbath, it was morally impossible that they should fall into Idolatry; for to worship him as the Crea∣tor of the Host of Heaven, was to acknowledge them to be his Creatures, for the Benefit of which they ought to praise him; not Gods, which they ought to worship: And to wor∣ship them as Gods, were to de∣ny them to be his Creatures, and

to put them in his stead, and reject him: The Worship of the one was a Contradiction to the Worship of the other, and both could not subsist together. To this purpose it is observable, that whenever the Jews fell from the Worship of the true God to Idolatry, they instantly neglected the Observation of his Sabbath; which would have flown in their Faces, and been an evident Testimony against them, and an undeniable Con∣viction of their abominable Practices: And therefore the Prophet accusing them that they polluted God's Sabbaths, imme∣diately subjoins this as the Rea∣son, for their Hearts went after their Idols. And when Antio∣chus Epiphanes made it his Busi∣ness to destroy the whole Jewish Worship, and thereby to root out all the Worship of the true God out of the World, as a princi∣pal

thing to effect his Design, he commands by his Letters, that they should profane the Sab∣bath and Festival-Days: And when we are told how far his wicked Purpose was successful, it is said, that many also of the Israelites consented to his Reli∣gion, and sacrificed unto Idols; and then immediately follows, and profaned the Sabbath; as if the one were the natural Con∣sequence of the other; and it had been impossible to seduce them to Idolatry, unless he could make them cast off the Observa∣tion of the Sabbath. Hence it is, that we find a strict Charge of the Observation of the Sab∣bath, and the Prohibition of Idolatry, generally to go hand in hand. Thus when God had said to the Jews, Ye shall make you no Idols, nor Graven Image; neither rear you up a Standing Image; neither shall you set up

any Image of Stone in your Land, to bow down unto it; for I am the Lord your God; the very next Words are, Ye shall keep my Sabbaths, and reverence my San∣ctuary. So when the Prophet Ezekiel rehearseth God's Com∣mands given to them in the Wilderness, that they should not walk in the Statutes of their Fathers, neither observe their Judgments, nor defile themselves with their Idols; thereby refer∣ring to what they had done in Egypt, he presently adds, And hallow my Sabbaths; and they shall be a Sign between me and you, that ye may know that I am the Lord your God. And throughout the whole Law and the Prophets, nothing is more strictly and frequently enjoined, than the Observation of the Sabbath; nothing more highly blamed, or oftener prohibited, than the polluting it; as if the

Fate of the whole Worship of God depended in a manner up∣on this single Institution, and the due Observation of it. And for this Reason, doubtless, it is introduced in that singular man∣ner, and a particular Mark thus set upon it; Remember the Sab∣bath-day, &c. As if whilst they did duly observe that, they could not forget God, nor neg∣lect his Worship; but if they did forget that, they would certainly fall away from him. It was not only a Sign betwixt God and them, but their Secu∣rity from Idolatry and False Worship.

Hence also it is very obvious to observe, that the very Jewish Rest it self, or Cessation from Toil and Labour, as considered distinct from the direct Worship on that Day, was of great Use, Signification and Efficacy, as to the Design for which it was

commanded: For that Rest be∣ing required to be punctually observed, in Memory of God's Rest or Cessation from the Works of the Creation, and the one made the Reason of the other, the very Rest it self did inform them, that it was the God that made Heaven and Earth, upon whose Account they rested; and that therefore he alone was to be worshipped as God, and not the Sun, Moon or Stars, or any of the Crea∣tures which he had made: And to rest upon that Account, and to worship other Gods, was to to give Testimony against, and condemn themselves. And thus we see that the very Rest it self was designed as a Preservative against Idolatry.

And here it may be season∣ably considered, with what Strictness and Exactness this Rest was to be observed, that

so the Rest of God, upon which Account it was celebrated, might be more strongly imprinted in their Minds, and more power∣fully excite them to his Wor∣ship. The general Command is, Thou shalt do no manner of Work, thou, nor thy Son, nor thy Daughter, &c. That is, no man∣ner of Work which was their usual Business on the other Six Days, and made for their Secu∣lar Profit, Benefit, or Advan∣tage: But it is not to be ex∣tended to such Works as God himself had commanded, as proper for his Worship on that Day; and therefore they did, without scruple, circumcise on that Day; and the Sacrifices were performed in the Temple on that Day, in the dressing, ordering and managing of which, there was no small Toil and Labour; and yet it was no Breach of the Sabbath, as being a

direct Acknowledgment of God, and by his Command. Neither was it intended against Works of Mercy and Compassion; for the most rigid Jews thought it lawful to pull the Ox or Ass out of the Ditch on the Sabbath-Day, and upon that account our Saviour justifies his healing the Diseased on the same Day; nor yet against what was really and truly necessary; upon which Score our Saviour vindicates his Disciples in pulling the Ears of Corn, and rubbing them on the Sabbath-Day; for Hunger is a Disease that brings speedy Death, if it have not seasonable Relief: And therefore there is no need to say, (as some do,) that it was done by Dispensa∣tion; for doubtless, our Saviour, who came to fulfil the Law, would never give his Disciples a License to violate the Sabbath while it was in force.

But more particularly, there are several things prescribed as to the manner of observing this Rest; as, First, They were not only forbid common Labours, but even the dressing their ordi∣nary Provisions on that Day. Therefore, on the Day before the Sabbath, saith Moses, Bake that ye will bake to day, and seeth that ye will seeth; and that which remains over, lay up for you, to be kept until the Morning, And when they had observed his Or∣der, on the next Day, which was the Sabbath, he says, Eat that to day, for to day is a Sab∣bath unto the Lord: i. e. They should forbear even that seem∣ing necessary Labour of dressing their Victuals on that Day, in Memory of God's Rest; there∣by continually to immind them of that God whom they ought to worship. Hence, I suppose, arose that Mistake amongst the

Heathens, who often ridiculed the Jews as fasting on that Day: But their Errour sprang from their Ignorance of the Reason of their Actions; for the Sabbath was a principal Festival among them; and though they dressed their Provisions the Day before, yet there is not a Jew to this Day, but he will fare better than ordinary on the Seventh Day, though he pinch for it all the other Six. Another Com∣mand which Moses gives in re∣ference to this Rest, is this, A∣bide ye every Man in his Place, let no Man go out of his Place on the Seventh Day. But here we must be careful rightly to un∣derstand what is meant by his Place: For some tell of strange Extravagancies that certain superstitious Jews have run into by mis-interpreting this Command; as if a Man was neither to lie along, stand, or

walk, but sit still all the Sabbath-Day: Others did not limit the Postures, but were no less fran∣tickly zealous; asserting that a Man ought to abide all the Day in that very place where he hap∣pen'd to be on the Beginning of the Sabbath. But there was no such thing intended: And that we may the more clearly under∣stand what is here meant, we must know that this Command was given in the Wilderness, where the People were encamp∣ed about the Tabernacle; from whence to the farthest Tents, most agree to be about a Mile: Now from thence to the Taber∣nacle they must go, because there was a holy Convocation commanded to be on that Day, where they ought in Duty to appear. And therefore, by their Place here must be meant, not the Place strictly where he sate, lay or stood, nor his whole Tent,

nor what was afterwards his Habitation; but the Camp of Is∣rael, out of which he might not go, either to gather Manna, or for any Servile or Secular Em∣ployments; but in which he might, and must go from his Tent to the Tabernacle, for the Worship of God. This Space is commonly accounted a Sabbath-Day's Journey, which some will have to be one, others two Miles; and so it might be said to be properly enough, whilst they were in the Wilderness: But if we persue the Reason of the Thing, which was, the Allow∣ance of Travelling from their Abode, to the Place of God's publick Worship; then, when they came to be settled in the Land of Canaan, a Sabbath-Day's Journey seems to be all that Space between the farthest Habi∣tation and the nearest Synagogue, or Place of Divine Service: For

to me it seems plain, that be∣side their Synagogues properly so called, they had their Proseu∣chai, Oratories, or Places of Prayer, to which they did re∣sort, where either they had no Synagogue, or none which they could conveniently reach: But even herein is sufficient Restraint from Labour for all profane U∣ses, and a Rest in every thing but that Toil they took for the Ser∣vice of God, for whose Honour they rested, and whose Service their Rest directed to them. Another Command given the Jews, with respect to this Rest, was this; Ye shall kindle no Fire throughout your Habitations upon the Sabbath-day. This some inter∣pret too loosely, some too strict∣ly: Those who think this spo∣ken with respect to the Taber∣nacle, (of which Mention next follows,) that no Fire should be there made on the Sabbath-Day,

to further the Work of it; which, say they, teaches us, that the Work of the Tabernacle was to give place to the Sabbath, I think speak little to the pur∣pose; for it is expresly spoken with respect to their Habitations, not the Tabernacle; nor could the necessary Sacrifices be made without Fire. But this Precept hath certainly a farther Design to ratifie and ascertain that Rest which was peculiar to this Day, by which they were put in con∣tinual Remembrance of the Creator of Heaven and Earth, whom therefore they ought to serve, and not the Creature; for on other Festival Days (e∣ven on the Passover) which re∣lated not to this Rest, it was lawful for them not only to kindle Fire, but to dress Provi∣sions: And yet I cannot but think them too strait-laced, who would not allow so much as

the striking Fire out of a Flint; or the feeding a Lamp with a little Oil, though it were in danger of going out. I do not think that it was designed that they should make no Fire if the Cold was so vehement as might endanger their Health, or inca∣pacitare them for the Service of God; or that it was not lawful to light a Candle to see to read, or perform any other holy Of∣fices, whilst they sat upon some of the former part of their Sab∣bath, which was Night. But it is plain, that they might not kindle any Fire to dress their Provisions, (but must do it the Day before,) and consequently they might not do it for any Servile, Sordid, or Secular Uses, which might seem to pollute that Rest which was command∣ed, in Memory of the Almigh∣ty's Rest from the Creation. In all which Things we see how

carefully this Rest is secured, to be a constant Monitor to them of that God whom they ought to serve.

From the Rest of the Day, let us proceed to the Service of it. As a Religious Worship, devout Service, and publick Ac∣knowledgment of God was fitly intermingled with a Rest from Extra-religious Labours; so it would have seemed incongruous to have rested upon this Ac∣count, that God the Creator of Heaven rested from his Labours, and not openly to have given Praise and Glory to him, and profess themselves to be his Ser∣vants; especially when the De∣sign of that Rest was to admo∣nish them that they ought to be so, and to engage them to be so. Hence we find the Rest and the Worship joined together; The Se∣venth Day is a Sabbath of Rest, an holy Convocation. Upon what

Account they rested they them∣selves knew, but it was not so well known to others; and by that the ignorant World might take them to be a sluggish or hu∣moursome People, but could not thence know what God they worshipped and adored: But by their holy Convocation, and their joint Consent in the Wor∣ship and Service therein per∣formed, they did openly, in the Face of the World, profess themselves to be Worshippers of the God of Israel, who made Heaven and Earth; and that in opposition to all False Gods, and all the Idolatrous Worship then in vogue in the World. The Heart and secret Practices are known only to God, and by them Men cannot judge; but then is God glorified amongst Men, his Honour and Sove∣reignty asserted, and others in∣vited to the right Way, when

he is publickly acknowledged, and openly worshipped and serv∣ed in a Way becoming the Ma∣jesty of Heaven and Earth: And to with-hold this publick Wor∣ship, is, at least, to profess our selves ashamed of him, and, in effect, to renounce and deny him. Hence saith our Saviour, in the Gospel, Whosoever shall be asha∣med of me, and of my Words, in this adulterous and sinful Genera∣tion; of him also shall the Son of Man be ashamed, when he cometh in the Glory of his Father, with the holy Angels. And what in St. Mark is called being asha∣med of him, in St. Matthew is called denying of him: Whoso∣ever (saith our Saviour) shall deny me before Men, him will I also deny before my Father which is in Heaven. Upon this Ac∣count it is, that the Authour to the Hebrews exhorts us not to forsake the assembling of our selves

together. Hence also this Exter∣nal Profession is made necessary to our acquiring Happiness; For (saith St. Paul) with the Heart Man believeth unto Righteousness, and with the Mouth Confession is made unto Salvation. And when this is done unanimously and so∣lemnly in publick Worship, it proclaims God's Name to the World, gives greater Glory to him, and highly recommends it to the rest of Mankind.

But to return to the Law: Another Part of the Service or Worship of that Day, was, the particular Sacrifice thereon to be performed, which immediately after the Establishment of the Daily Sacrifice, we find thus pre∣scribed, And on the Sabbath-Day, two Lambs of the first Year, with∣out Spot, and two Tenth Deals of Flower for a Meat-Offering, ming∣led with Oil, and the Drink-Of∣fering thereof. This is the Burnt-Offering

of every Sabbath, beside the continual Burnt-Offering, and his Drink-Offering. Wherein as we plainly see that the Jews were required to worship God, even with their Substance, in a more plentiful manner on that Day than at other times; so we may here learn, (that I may observe that now by the by,) that the Jewish Sabbath is now abrogated, or rather expired: For if that Sabbath were now in force, the Services wherewith it was com∣manded to be continually ob∣served, must also be in force; but no Christian now will allow of those Sacrifices, and there∣fore ought not to insist on that Sabbath. Nor is it to any pur∣pose to alledge, that Sacrifices were tied to the Temple at Jeru∣salem, and that it is now in the Hands of Unbelievers; and that the Jews themselves, when de∣barred from the Temple, were

not bound to sacrifice; for as we are Christians, we do affirm that Temple-Worship it self to have ceased; and that though Jerusalem and the Temple were in our Hands, and entirely in our power, yet we ought not to sacrifice; for so to do, were to acknowledge the Law of Moses to be still in force, and conse∣quently that the Messias was not yet come; which were to over∣throw the whole Oeconomy of the Gospel, and Salvation by Christ; which is the Argument St. Paul frequently presseth a∣gainst the Judaizing Christians of his Time, who urged the Necessity of observing the Law of Moses; and which I may have Occasion to use, and more fully explain hereafter.

We have considered how this Sabbath ought to be observed, and it may now be to our pur∣pose to consider on whom the

Obligation lay, thus to observe it: And we find that it ex∣tended to all Jews, of what Rank, Quality or Condition so∣ever; not only to Governors, Rulers, and Masters of Families, but even to Children and Ser∣vants; and so far as concerned the Rest of the Sabbath, even to the Stranger that was within their Gates; yea, even to their very Cattel. By the Stranger within their Gates, I take to be meant, not only their two sorts of Proselytes, such as had either submitted to their whole Law, and embody'd themselves with them; or else were Favourers of their Religion, but not whol∣ly come up to them; but even all Strangers whatsoever, who came thither by way of Travel or Trade, or any manner of Business. These, while they had the Government in their own Hands, they did constrain

to rest on that Day, though they did not admit them to their Worship; for to have suf∣fered them to do otherwise, had been to have made them a Scandal and Snare to the Jews: For as their very Loosness had been offensive to such as were zealous of God's Honour; so to have permitted them at that time to trade or barter, had been to encourage a strong Temptation to the Jews, who were a People much addicted to their Worldly Advantages, to profane their own Sabbath for Gain. They could not, indeed, help this when they were under the Government of Strangers; but the Command being ex∣tended to no other Strangers but such as were within their Gates, under their Protection, and consequently in their Power, and at their Command, it is plain that it was not meant to

other Strangers, but only for the Commonwealth of the Jews, and those who were amongst them, and therefore must stand and fall with them; that is, last and continue while that Dis∣pensation lasted, and was in force, and cease when that ceas∣ed; and that being now ceased, we must conclude their Sabbath to be so too.

But besides God's Resting on the Seventh Day from the Works of the Creation, there is another Reason given for the Jewish Rest; and that is, That that God who made Heaven and Earth, had also with a stretched-out Arm, and with Signs and Wonders, delivered them out of Egypt, where they lived in miserable Slavery, and had brought them into a State of Liberty, Ease and Comfort; and therefore, in Memory of that wonderful De∣liverance, and Thankfulness for

it, they should not only rest themselves, but permit even their Servants so to do, as re∣membring that they themselves were Servants in the Land of E∣gypt. Now this Reason being peculiar to the Jews, and to no other People, it is an Argument that the Sabbath was peculiarly intended for the Jews, and not for others; as indeed, it was to distinguish them from others.

Now though this Command did extend to all the Jews, yet not to all alike: The Obliga∣tion lay much stronger upon those who (as we say) were sui juris, Disposers of their own Actions, than upon those who were under the Command and Dominion of others; nay, where any, contrary to their own Will and Desire, were compelled by a prevailing Power to labour on the Sabbath, the Obligation of Rest seems to

cease, at least so far as to the making them liable to any Pu∣nishment or Blame; though it is much otherwise as to them who enforced it. It were a ve∣ry hard Case, if a Servant, who would rest with all his Heart, and be thankful to his Master for it, should be run all along upon this Dilemma, that he must either incur the Wrath of God if he did labour, or suffer all the ill Usages and Cruelties which a hard-hearted Master could inflict upon him if he did not labour. And therefore we see that a wise and merciful God hath so ordered the Mat∣ter, that though the Ease be∣longs to the Servant, yet that he might not be hinder'd from it, the Command is directed to the Master, Thou, nor thy Son, nor thy Daughter, thy Man-Ser∣vant, nor thy Maid-Servant, &c. The Command is given to those

to whom these Sons or Servants did belong; and they were not only to keep the Sabbath them∣selves, but to be Guardians and Conservators of it as to others. If the Servant indeed did labour of his own Will, it was his own Crime; but if the Master saw or suffered it, it was also his Crime; if he commanded it, it was a double Crime; if he enforced it, was still a higher Crime. The Servant was then as a Tool or Instrument in the Hand of the Master, the Work (which in it self is no Harm) is his, but the Violation of the Command is the Master's; for where the Per∣son to whom the Command is directed, and the Person con∣cerned in the Matter directed, are distinct, the Breath of the Command is always a Crime in him to whom the Command is directed, but not so always to the Person concerned only in

the Matter directed. Thus here it is commanded, that not only his Son and his Daughter, his Man-Servant and Maid-Servant, but not so much as his Ox, or his Ass, or any of his Cattel, shall do any manner of Work. Now if the Ass had been made to carry a Burthen, or the Ox yoaked and sent to plow, none would accuse them of Sin, though they were certainly guilty who caused it. But per∣haps you will say, the Ox and the Ass are not Reasonable Crea∣tures, and therefore not capable of Sin, properly speaking: Never∣theless, they are here concerned in the Matter of the Command. But however, take this farther Instance; It is said, Thou shalt not suffer a Witch to live: The Witch is here deeply concerned in the Matter of the Command, but the Direction of it is to the Governor. Now will any Man

say, that upon this Command the Witch is bound to hang her self, cut her own Throat, or some Way or other make a∣way her self? It is indeed her Fault that she is a Witch; but it is not her Fault that she lives, though it is the Governor's Fault that he suffers her to live, if he know, and have good Evidence that she is such a kind of Crea∣ture. Indeed, no Servant is so entirely a Slave, but that in ma∣ny Things, and at many Times, he is Disposer of his own Ac∣tions; and if in such Case he did pollute the Sabbath, it was his Sin; or if he did freely con∣sent to his Master, commanding the Violation of it, he sinned as well as his Master; but if it was merely by Compulsion, and with Regret and Sorrow of Mind, the Work indeed is the Servant's, which, considered in it self, was not unlawful; but

the Crime is the Master's, to whom the Command was given, that it should not be done at such a Time: In this Case the Command is given to the Ma∣ster, that his Servant shall not work; and therefore is it not the Servant's, but the Master's Crime, if he compel him. But I forbear to prosecute this any farther, because our learned Brerewood, moved thereto by a very afflicting Case, hath hand∣led this Matter so clearly and fully, that he hath scarce left any Gleanings for them who come after him.

I am not ignorant that some, whose Zeal out-strips their Knowledge, have not very well relished this Interpretation, and possibly may not yet; but I hope it may go a great way to∣wards qualifying them, and a∣bating their Heat, if they shall please to consider that even the

Jews themselves, and their most zealous Assertors of their Sab∣bath, were of this Opinion, That those who were in the Power of others, and by mere Force and Compulsion were constrained to any Labour, at other Times inno∣cent, on the Sabbath, did not sin: For if they had accounted it a Sin, they ought to have suffered the most barbarous Cruelties, yea even Death it self, rather than have been guilty of it. Now look upon them in their March, as they were carried away Captive to Babylon, a more tedious Jour∣ney than most Islanders are ac∣quainted with; had they then told their Guards, or those who conducted them, and perempto∣rily stood to it, that on every Seventh Day they would go no farther than a Sabbath-Day's Journey, they would have knock∣ed them on the Head, without

more ado, and there had been an End of them; they had ceas∣ed to be a People, and many Generations past forgotten: And when they were at Babylon, they were in the Condition of Slaves, at least the greatest part of them, and that for a long Time; for at the last Descent of Nebuchadnezzar it is expresly said, That those that had escaped from the Sword, carried he away to Babylon, where they were Servants to him and his Sons, until the Reign of the Kingdom of Persia. And can we think that a People who had little Knowledge, and no Regard of the Sabbath, and withall, had Power of Life and Death over their Slaves, would suffer their Captives, and a Peo∣ple they hated, to be idle, and do them no manner of Service One Day in every Seven? And in their Captivity it seems they had so learn'd the Trick of this,

that at their Return to Jerusa∣lem they turned it to their Worldly Advantage, and tra∣ded, carried Burthens, trod the Wine-Presses, and did all manner of Work on the Sab∣bath; in which, doubtless, the Servants were most visible, and had the greatest Share. But when Nehemiah complains of this, and sets himself with all Severity to redress it, he speaks not one Word to the Servants, who laboured under the Hard∣ships of others Power and Co∣vetousness; but lays the Fault upon the Nobles, and makes it all their Doings, who should not have suffered, much less commanded it to have been done. The Servants Actions he makes to be their Crime, thus; What evil thing (saith he) is this that ye do, and profane the Sabbath-Day? Did not your Fa∣thers thus; and did not our God

bring all this Evil upon us, and upon this City? Yet ye bring more Wrath upon Israel, by profaning the Sabbath. It was the Servants did the Work, but he charges the Fault upon the Masters: And doubtless, when they who were commanded not to do any manner of Work themselves on the Sabbath, nor suffer others; when they to whom the Care of the Sabbath was committed, did, on the contrary, promote and enforce the Violation of it; it was not only an high Crime, but an open Contempt of God and his Laws in them; though they whom they used for that purpose, as not being able to help it, might only be as Suf∣ferers in it.

There is one Objection of Moment, which I fore-see will be made against this Branch of the Doctrine of the Sabbath: That if under colour of Force,

and ill Usage, a Man may do what God has forbidden, it will not only take away all Suffering for Righteousness sake, and so overthrow the Doctrine of the Cross; but encourage Men to venture upon any Sin, and then to clear themselves by laying it to their Charge who compelled them to it, or in whose Power at least it was so to do. And this Objection seems to be founded upon an undeniable Maxim in Christianity, That we ought not to commit the least Sin, upon the Store of any Force, or any Pretence whatsoever. By Force, I here mean not such an absolute Force as can actually make another do the Evil, for that is not in the Power of Man; but such a Force as can inflict such grievous Pains and Punishments as are not other∣wise to be avoided, but by com∣plying with the Will of him

who useth it. Now if the Act in this Case could be charged with Sin in the Person so cir∣cumstantiated, not approving, and under Force, it would go a great way: But it being what I deny, I now come to clear the Way against this Objection, by shewing my Reasons for so do∣ing. First then I say, that the Work or Labour prohibited on the Sabbath-Day, is not simply, and in its own Nature unlaw∣ful; as to dress the Vineyard, tread the Wine-Presses, plow the Ground, carry in the Corn, or the like; but are made un∣lawful at such a certain Time by God's positive Command, which to disobey, is sinful; otherwise, the Thing it self were no Sin; for of Works sinful in them∣selves we speak not; those are forbidden for their own sakes, not only on the Sabbath, but every where, and at all Times.

Secondly, I say, that in positive Commands, the Thing is made sinful in the Person to whom the Command is given, and so far forth as it is given to him, if he transgresses: But the Pre∣cept of the Sabbath is not given after the same manner as the other are; for the other, as, Thou shalt not commit Adultery, Thou shalt not steal, are given indifferently, and to all alike; the Command of the Sabbath but is given principally to a Man, as he is Disposer of his own Actions; and next, as he may have Power and Command over others; Thou, nor thy Son, nor thy Daughter, thy Man-Servant, nor thy Maid-Servant, thine Ox, nor thine Ass. So that if it take in the Servant so far as he is in his own Power, yet it is plainly di∣rected to the Master wherein he is in the Master's Power; and all the Reason in the World for it;

for as he could not well rest un∣der a troublesome Master, so it was scarce possible for him to repair to the holy Convocation, if his Master would not suffer it. And therefore, Lastly, I an∣swer, That where the Thing is sinful in its own Nature, there a Man ought not to suffer himself to be prevailed on to comply with it by any Allurements, Terrours, Force, or Death it self; he ought to suffer the worst that can be, even all the Evils in the World, rather than commit Sin. But when the Thing is not unlawful in it self, but becomes unlawful on∣ly by a positive Command, in a Case where that Command reacheth not him, though it may not be commendable, yet it is not sinful: And this is plainly the Case of the Servant on the Sabbath-Day, hinder'd from persuing his own good In∣tentions,

by the Power and Se∣verity of his wicked Master. To make this still more plain, I shall set down a double Instance in a Case not unlike: Suppose a Master beats and abuseth his Servant, with Design to make him swear falsely against an∣other, in a Case of pretended Debt, or such like Matter; though he be never so ill used, yet he ought never to comply with his Master's wicked De∣sire; and if he do, (though never so wronged,) yet he shall stand guilty of Perjury before God, and be convicted of it by Man; it is a Crime which he ought not to commit, though Death it self threaten'd him: His Sufferings may somewhat alleviate his Crime, but cannot take away the Sin; for it is a Sin in its own Nature, which Circumstances cannot change, though they may lessen; and

for it he shall be punished, not∣withstanding any Plea of Force. Now on the other hand, Sup∣pose that the Governor of a Place commands, under a cer∣tain Penalty, all the Shops in a City to be kept close shut upon a certain Day, for which we will suppose him to have a spe∣cial Cause, and good Reason, and therefore he ought to be obeyed; though otherwise, it had been lawful enough to keep open Shop on that Day: And now suppose that same fore∣mentioned Master, in a cross∣grain'd Humour, to beat his said Servant, and not leave till he force him to open his Shop, contrary to the Governor's Com∣mand. Is not the Case here al∣tered? When the Case comes to be enquired into, whether of the two do you think the Go∣vernor would punish; the Ma∣ster, who caused his Shop to be

opened, in Contempt of Autho∣rity; or the Servant, who with∣out any dis-respect to the Go∣vernor, opened the Shop in Compliance with his Master's Will, to save his own Hide? Doubtless the Governor would punish the Master, and pity the Servant; if he did not add to the Master's Punishment, for a∣busing the Servant. Thus we see that positive Commands in Matters otherwise lawful or in∣different, bind not beyond the Intention of the Law-maker; and therefore Force and Suffer∣ing may alter the Case, where it was so intended. And that such is the present Case, may appear from what hath been al∣ready said; though even in such Case as this, no Man ought to catch at such Pretences, or act under colour of them, unless he really and actually lie under them.

Concerning the Practical Ob∣servation of the Sabbath, from Time to Time, among the Jews, it is in general observable, that whilst they devoutly kept the Sabbath, it begat in them such a Reverence of the Divine Maje∣sty, and Sense of their Duty, that it not only preserved them from Idolatry, but from all E∣normous Crimes; and therefore, among the Prophets we find the Observation of that most highly extolled, and earnestly recommended, and all Blessings promised to it; as if that inclu∣ded all other Duties, or necessa∣rily drew them after it. But when they neglected the Sab∣bath, they presently fell, not only into Idolatry, but ran head∣long into the grossest and vilest Wickedness. So that when the Prophets seem desirous to draw up the highest Charge that can be against them, it is commonly

comprehended in this, That they polluted God's Sabbaths, profaned his Sabbaths, hid their Eyes from his Sabbaths, and the like Expressions; as if they would stick at nothing else, when they once dared to do that. The By-turnings are so many, that it is a difficult thing to keep the right Way; and as Men are apt to improve their Notions, so also their Practice to Extremes: And thus it was with the Children of Israel, they were very hardly, for a long time, brought to a due and con∣stant Observation of the Sab∣bath. At first when it was giv∣en they could not forbear vio∣lating it by going out to gather Manna, even contrary to an ex∣press Command: And as soon as it was confirmed, we read of one gathering Sticks on that Day; and though he was by God's special Command pub∣lickly

stoned to Death for the Fact, yet even that Severity did not effectually work upon them; but even after God had trained and exercised them so many Years, and, as one would have thought, secured them to him by a continued Series of Miracles; yet even just then, when they were ready to enter into the promised Land, this Complaint is made of them, That they provoked him to Jea∣lousie with strange Gods, with A∣bominations provoked they him to Anger; they sacrificed unto De∣vils, not to God; to Gods whom they knew not, to new Gods that came newly up, whom their Fa∣thers feared not. It was not so very strange that they should grow negligent of the Sabbath in their Captivity, (and yet that Sin was in a great measure the Cause of it, which ought to have made them the more to

fear it:) But it was the highest Ingratitude at their Return, to bring that Sin along with them, and persist in the Practice of it, as from Nehemiah we learn they did: But when the Noise of the Prophets, continually exclaiming against, and threatning Ven∣geance for this Sin, had awa∣ken'd them, and the Care of Rulers had reformed them, and their own heavy Sufferings had convinced them, that Perseve∣rance in that Sin would be their Ruin, then they ran to the o∣ther Extreme, observing the Sabbath even nicely and super∣stitiously, beyond what God re∣quired of them; insomuch that in the Time of the Maccabees, when Antiochus Epiphanes sent his Forces against them, who assaulted them on the Sabbath-Day, they would make no man∣ner of Defence; and not only would not cast even a Stone at

their Adversaries, but would not so much as stop the Places where they lay hid; but cried out, They would die in their Innocency. But by this Means such a lamen∣table Slaughter was made of them, as made the rest be∣think themselves of another Course, who very feelingly ar∣gue thus; If we all do as our Brethren have done, and fight not for our Lives and Laws a∣gainst the Heathen, they will now quickly root us out of the Earth. And then it follows, At that time therefore they decreed, say∣ing, Whosoever shall come to make Battel with us on the Sabbath-Day, we will fight against him; neither will we die as our Bre∣thren that were murthered in the secret Places. And accordingly, we find Jonathan very success∣fully executing this Decree a∣gainst Barchides. But if this had not been lawful before, it was

not their Decree that could have made it so: And if the Law of the Sabbath had prohi∣bited it, their Decree had been an Interfering with God's Law, and in some measure a Repeal of it. But even this Decree they afterwards weaken'd by a strait-laced Interpretation, limit∣ing it to Defence, and not Of∣fence; for which also they smarted by Pompey and Titus Ve∣spatian. In our Saviour's Time they were so superstitious, and very jealous of doing ill, or in∣deed any thing on the Sabbath-Day, that they would not wil∣lingly suffer even another to do good on that Day; and there∣fore they very maliciously quar∣relled with our Saviour for re∣storing Sight to the Blind, cu∣ring the Lame, and healing the Sick on the Sabbath-day: But our Saviour himself having suf∣ficiently and plainly confuted

their Folly herein, I shall not farther insist upon it. Only, hence we may observe, that when Men are restrained from downright Wickedness, and o∣pen Violation of God's Laws; yet still they are very apt to en∣tangle themselves in Sin and Folly, even in the Exercise of their Duties; which may warn us to have a watchful Guard upon our selves, and to use all Dili∣gence to understand our Duties arightly.

Having thus far considered what Account the holy Scrip∣tures give us of the Sabbath, there remains one very material Thing still to be enquired into; viz. Of what Continuance it was? Whether Perpetual, or Temporary? And if Tempora∣ry, then when and how it de∣termined? Now certainly the Sabbath must run the same Fate with the Law, of which it was

a Part. Now the Law was ei∣ther typical of Christ, or given with respect to him, and his Coming. When therefore our Saviour came, and had fulfilled the Law in all Righteousness, and settled his own Dispensa∣tion, or the Way of Salvation by him, the Law then became of no Force; according to that of the Author to the Hebrews, For there is verily a disannulling of the Commandment going be∣fore, for the Weakness and Ʋn∣profitableness thereof; for the Law made nothing perfect, but the bringing in of a better Hope did, by the which we draw nigh unto God. And when our Blessed Saviour, after his Resurrection, gave his Apostles their full Commission, Go ye therefore and teach all Nations, &c. he therein plainly intimated the Abolish∣ment of the Mosaical Law; for (as the Author to the Hebrews ar∣gues)

The Priesthood being chan∣ged, there is made also of necessi∣ty a Change of the Law. Not that the Law was by any particular or special Act expresly abrogated, but that it expired, ceased any longer to oblige, and yielded and gave way to the Evangeli∣cal and Unchangeable Law in∣troduced by Christ: For when a Law is made only for a pre∣fixed Time, there needs no∣thing more for its Abrogation, but the Approach of that Time, and then it ceaseth in course. Indeed, the whole Law, even the Commandments themselves, considered as given by Moses, were not obligatory to the Gen∣tiles then, much less to any since, now that the Law it self is void: For let a Law be never so just and good, yet as a Law it only binds them to whom it is given. Now the Law was not given to the Gentiles, but to the

Israelites, to separate them from the Gentiles: Had it been given to them, they should have been judged by it; but that it nei∣ther was, nor should be so, St. Paul plainly teacheth; As many (saith he) as have sinned without Law, shall also perish without Law; and as many as have sinned in the Law, shall be judged by the Law. And again; When the Gentiles, which have not the Law, do by Nature the Things contained in the Law; these having not the Law, are a Law unto themselves; which shew the Work of the Law written in their Hearts, &c. And here the Apostle helps us to a Distin∣ction, and clearly teacheth us how the Moral Law, contained in the Ten Commandments, was obligatory to the Gentiles; not by virtue of their being set down by Moses, and given to the Israelites; but as discover∣able

by the Light of Nature, which would certainly direct them to these Truths, if they did not offer Violence to it: And by this they could not but know the Moral Part of the Fourth Commandment, That God was to be worshipped; and indeed, they did with Uni∣versal Consent acknowledge it, though they were wofully mis∣taken in the manner of perform∣ing it. But then as to the Day, or Time, I desire any Man to instruct me how he will disco∣ver by the Light of Nature, or where he will find it written in Men's Hearts, That just one Day in Seven, and particularly the exact Seventh Day from the Creation, must be dedicated en∣tirely to that Worship. So that I have often wonder'd what should have moved some Learn∣ed Men to run away with a Notion, that a Seventh-Day-Sabbath,

even the Time it self, is Natural and Moral: Not but that I very well approve of the Proportion of Time upon other Reasons, but I like not the San∣dy Foundation whereon they build, who while they will needs prove too much, prove just nothing at all.

As to the Jewish Sabbath, to assert the Necessity of that, is plainly to relapse from Christia∣nity, and to return to Judaism: For where will they find any Obligation to it, but in the Law of Moses? Now the Apostle saith expresly, that What Things soever the Law saith, it saith to them who are under the Law. For any Man therefore to urge the Necessity of the Jewish Sab∣bath, is to profess himself un∣der the Law: And what St. Paul said in the Case of Circumcision, will be true in the Case of the Sabbath, that he makes himself a

Debtor to the whole Law. For where a Man acknowledgeth himself bound to any one thing by virtue of a Law, by virtue of the same Law he must own himself bound to all it requires. Now what is this, but to seek Salvation by the Law? Where∣as St. Paul saith, that By the Works of the Law shall no Flesh be justified. But, which is still worse, by this Practice they not only defeat themselves and their own Endeavours, but what in them lies overthrow the Gospel of Christ, and destroy the Me∣rits of his Incarnation, Life, Death, and whatsoever he did for our Salvation: For he that insists upon the Necessity of a∣ny Legal Observances, must do it as taking the Law still to be in force; and so must either, with the Jews, deny Christ to be come in the Flesh; or else assert the Insufficiency of his

Coming, and his Dispensation for our Salvation, unless joined with, and assisted by Legal Ob∣servances; which were to make his Coming to be of little or no Use, and in effect both to deny Salvation by him, and reject it. And this is that fatal Conse∣quence which the same Apostle charges on the Practice of the Judaizing Christians of his Time; For (saith he) if Righteousness come by the Law, then Christ is dead in vain. And again; Christ is become of no effect unto you; whosoever of you are justi∣fied by the Law, ye are fallen from Grace.

Farther; The Jewish Sabbath it self was a Type, the Use of which ceaseth at the coming of the Thing typified. The Deli∣verance of the Children of Is∣rael out of the Egyptian Bondage by Moses, which was one Thing in Memory whereof their Sab∣bath

was celebrated, was a Type and Pledge of our Deliverance from the Power of Sin and Death by the Coming of our Lord Jesus Christ. Their Tem∣poral Deliverance was typical of our Spiritual, which Christ hath wrought. And if their Rest did typifie Christ's Resting in the Grave that Day, that is long since performed; and therefore it would be absurd now to use it upon that Account: And if it did typifie the Eternal Rest of the Saints in Heaven, it did ty∣pifie that to be obtained by Christ; and he hath now much better and stronglier assured us of it, than it was possible we could be by Types and Sha∣dows; so that it is now of no Use on that Account. Hence St. Paul saith of the Sabbath, and some other Things, that They are a Shadow of Things to come, but the Body is of Christ.

Which is to say, that the Obli∣gation and Use of them ceaseth at his Coming. He that will be an Advocate for the Jewish Types, I desire him well to con∣sider how he will avoid being driven to a Necessity of plead∣ing also for their Sacrifices; I doubt the one will draw the other after it; and yet I do not learn that there are any calling themselves Christians, so far de∣luded as to offer at that; and therefore it is needless to lose Time in writing against it.

But to what purpose should I struggle any longer about this Matter, when the holy Scrip∣ture hath plainly determined the Case for the Expiration of the Jewish Sabbath? St. Paul re∣proving and disputing against the Galatians, for adhering to the Prescriptions of the Law of Moses, saith thus; Ye observe Days, and Months, and Times:

I am afraid of you, lest I have bestowed on you Labour in vain. To have observed any such Days or Times which were set apart for God's Worship, ac∣cording to the Purity of Chri∣stianity, could not have made him afraid of them; but rather would have rejoiced him, in hope of their Perseverance: But it is the Observation of the Jewish Feasts, which he here opposes; which being observed (as they did) with an Opinion of Necessity to Salvation, was inconsistent with the Doctrine of Salvation by Christ alone; which might justly make him afraid of them. Now of these Feasts, their Sabbath was one; and he speaks in general, and excepts none. If the Sabbath had been excepted, it being a Feast so solemn, and recurring so often, certainly some particu∣lar Care had been taken of it,

that it might not seem to be condemned with the rest: But neither here, nor elsewhere, is there any such Exception. But to put the Matter out of all doubt, the same Apostle expres∣ly names the Sabbath, with the other Festivals; Let no Man therefore (saith he) judge you in Meat or Drink, (i. e. Meats or Drinks prohibited by the Law of Moses;) or in respect of any holy Day, or of the New Moon, or of the Sabbath-Days. From whence I think it is evi∣dent, that in the Sense and Judgment of the Apostle, the Obligation of the Jewish Sabbath was then expired, and Christians were at liberty to observe it no more than another Day; not but that they might take Occa∣sion, in a particular manner to serve and glorifie God on that Day; but that they were not to to be censured or condemned as

faulty, if they did not look up∣on themselves as under any Ob∣ligation to observe it, as being commanded by the Law of Mo∣ses: The Obligation of it was ceased, and it was become to them as a common Day; and as such they might use it, with∣out any Imputation of a Crime.

It will readily be acknowledg∣ed, nor is it any Prejudice at all to this Doctrine, if it be right∣ly considered, that we find Chri∣stians paying some Deference to the Sabbath for some time after the Resurrection and Ascention of our Saviour; for the Mosaical Law came from the Almighty, though not designed to be ever∣lasting; and had been attested with Signs and Wonders, and therefore it was not to be cast off with Contempt, but decent∣ly laid aside; and some Time was to be allowed to win Men off from their rooted Prejudices.

But the principal Reason I take to be this, That as our Saviour saith of himself, that he was not sent but to the lost Sheep of the House of Israel, so he recom∣mended that People to the par∣ticular Care of his Apostles; and we may observe them so closely labouring with them, that when they were dispersed upon the Persecution, many would preach the Gospel to the Jews only; and there was need of the Expence of a Miracle to convince them, that Repentance unto Life was granted to the Gen∣tiles. Now the Jews, in their chief and first Care, were rigo∣rous Observers of their Sabbath, and failed not to assemble toge∣ther on that Day: Where there∣fore could the Apostles, or any others, so conveniently find them to preach Christ to them, as when they were met at their Sy∣nagogues? Upon this Account,

you find even St. Paul, the most zealous Assertor of Christian Li∣berty against Jewish Observances, frequently to enter into the Jewish Synagogues on the Sab∣bath-Day, and labour to convert them: Not that he thought himself under any Obligation to keep their Sabbath, but that their Sabbath afforded him an Op∣portunity more effectually to re∣commend the Christian Doctrine to them, and thereby to give more Glory to God. And I be∣lieve that you will scarce find that the Apostles at any time preached on the Sabbath-Day, but in the same place you will find a Jewish Synagogue; as at Antioch, Thessalonica, Corinth, &c. But though they did preach for their Conversion on the Sabbath-Day, yet that which was pecu∣liar to the Christian Religion, (as the Breaking of Bread, or Administration of the blessed

Eucharist,) they did not then, but on the Lord's Day. But when the Obstinacy of the Jews had utterly discouraged the A∣postles, and became dangerous to the converted Gentiles, and had perfected the Schism, then all Deference to their Sabbath was totally laid aside: And though that Compliance for a Time (in Tenderness to the Jews, not out of any Conscience to the Day) might beget a Re∣spect for it for a Time, in some Places; yet that soon wore out, and the whole Church of God forbore, if they forbad not, a∣ny Observation of the Jewish Sabbath: It is certain some Churches took special Care to forbid it, for fear of its becom∣ing a Snare and Temptation to fall away to Judaism.

There is a slight Objection which some offer, That our Sa∣viour bids them pray that their

Flight be not in the Winter, nor on the Sabbath-Day. But this is not spoken in Confirmation of their Sabbath, but by way of Prediction of the Miseries that should befall them, and which that very Errour concerning the Sabbath should make fall heavier upon them; for the Jews were at that time superstitious Obser∣vers of their Sabbath, and would chuse rather to die than to seem in the least to violate it; and upon that Account quarrelled and hated our Saviour; and he knowing their Obstinacy, that they would not be convinced, and fore-seeing and lamenting their Destruction, bids them pray that their Flight might not be on the Sabbath-Day, because their Errour concerning it would bring the greater Destruction up∣on them; for if they obstinate∣ly refused to fly farther than a Sabbath-Day's Journey, common∣ly

reputed at most not above two Miles, they must unavoid∣ably fall into the Hands of their Enemies, and consequently be all either slain, or made Slaves; which accordingly happen'd un∣der Titus Vespatian; and they then paid sufficiently for that Errour, and their Obstinacy in it. Thus these Objections be∣ing answered, I think the fore∣going Arguments may prove to any impartial considerate Man, that from and after the Resur∣rection of our Saviour the Obli∣gation of the Jewish Sabbath ceased to them, and to all o∣thers, if it ever obliged any others.

Notes

• Gen. 17.11.
• Gen. 21.12.
• Exod. 16.23.
• Vers. 25.
• Exod. 16.22.
• Exod. 12.11.
• Exod. 16.27.
• Numb. 15.
• Numb. 15.35, 36.
• Deut. 4.19.
• Ezek. 20.16.
• 1 Macc. 1.45.
• Vers. 43.
• Levit. 26.1, 2.
• Ezek. 20.18, 19, 20.
• Exod. 20.
• Exod. 16.23.
• Vers. 25.
• Exod. 16.29.
• Exod. 35.3.
• Exod. 16.
• Levit. 23.3.
• Mark 8.38.
• Matth. 10.33.
• Heb. 10.25.
• Rom. 10.10.
• Numb. 28.9, 10.
• Deut. 5.14, 15.
• Exod. 22.18.
• 2 Chron. 36.20.
• Nehem. 13.17, 18.
• Deut. 32.16, 17.
• 1 Macc. 2.36, 37.
• Vers. 40, 41.
• 1 Macc. 9.36, 37.
• Heb. 7.18.
• Matth. 28.19, 20.
• Heb. 7.12.
• Rom. 2.12, 14, 15.
• Rom. 3.19.
• Gal. 5.3.
• Gal. 2.16.
• Gal. 2.21.
• Ch. 5. v. 4.
• Col. 2.17.
• Gal. 4.10, 11.
• Col. 2.16.
• Acts 11.17, &c.
• Acts 13, &c.
• Matth. 24.20.