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 *»*«. 
 
 PRINCETON, N. J. 
 
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 Collection of Puritan Literature. 
 
 •Division 
 
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 THET>0CT%1^E 
 
 OF THE HOLY 
 
 WEEKLY SABBATH^ 
 
 Wherein lsdifcovered the true ground,and 
 
 thetimeofthefirft Inftitution j the nature of the Law 
 
 binding man to keepeandfan&ifieir, and the neceflity asof 
 
 the obfervation of it an the feventh and laft day of the weeke 
 in the time of the* Old Te foment ; (o of the rcmooi'ing 
 ct it 10 the tirft day now uua^i the uor 
 
 ALSO 
 
 Befdes the j^eciaU duties neceffarily required for thedue Sancli" 
 
 fdition thereof jhcfe two profitable pemts are proved by de- 
 monftrations out of G O D S JVord. 
 
 Fiift, I hat the Lord Chrift God and Man,is the Lord of the Sabbath, on 
 whom the Sabbath was rlrft fbunded,and by whom it was changed from 
 the laft to the f lfi day of the weekend is on that day unchangeably to be 
 kept by all true Chriilians, untill they come totheeternall reft in Hea- 
 vcn,after the general! rcfurreclion. 
 Secondly, That the faithful] under theCofpell areas neceflarily bound to 
 keep the weekly Sabbath of the Lords day, by '^ ertue of the fourth Com- 
 mandement,as the Fathers under the Law w r ere bound to keepe the fe- 
 venth day, 
 
 : -ii . , 
 
 Delivered in divers Sermons ^j G E o R G E Walker t B,D, and 
 Tafior o/^.JohnEvangelifts Church in Lo N d o n. 
 
 Lev it. 19. 30. Tet fia// keep my Sab baths ,and revere nee my Santluary: 
 J am the Lord, 
 
 Printed at London by G.AT.for /tin Bartlct ,r.t the (igne of the gilt Cup, neareS.^^/w; 
 Gate in Pauls Church- yard, MDCXLI. 
 
Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/weeklyOOwalk 
 
TO THE RIGHT 
 
 HONOVKABLii AMD NOBLE 
 
 Lords Francis I: arte of Bedford, 
 Robert Earle of IVarmckJ-ViMam Vifcount Say and 
 
 Scde,Edward\ r ifccunt A/ 'cndcvik .Robert Lord Brooke^ - 
 John Lord Roberts, and the reft ofthe Honourable Lords 
 
 Comn:iitri s in then;? I'e of tfoc Ivi'i <. qi:f» r>t Fatlid- 
 
 mint, Grace an . ... 7' 
 
 J&^s ft s ;-*//. 
 
 g£ T>£>J? <^>Cg^ Hat which the learned Doftours of the feirs doe JTfifft 
 Vl&^&*kl fSsWHj foy of their Afaforah y to wit, That it is an hedge j*Qn"?f 
 
 l^Xi* or 'defence* the Law. We Chrifrians may more Ij, 
 [ullllS truly fay of our weekly Sabbath, the Z^ri.r ^j, 
 p^Up that it is the hed<re of defence t o va<e Chriftian Re- Mafireth 
 P^S ^g^n.Xox as their Major ah (which was their 
 
 % 
 
 fejr5^§& 
 
 ^pjCe 5 ? Annotations upon all the Scriptures of the old 
 :>^.y^.V Testament, (hewing the genuine read. 
 
 w and 
 fignifi cation of every word in theHebrewtext,with what pricks,\o w- 
 els and accents it ought to be, and was anciently written and pead by 
 Mofes and the Prophcts,and by tradition from Ezra, and other fiic 
 ding Fathers in all ac^es delivered over unto them)did (eiYc as an hedge 
 and fence to keep the Scriptures of the old Teftament pure from all 
 corruption and alteration, fo that if any Scribe && in writing any co- 
 py of them,omit or adde one word or letter ; or alter ar.d dwnge any 
 vowel), point or accent, his errour might eafily by the notes airf rules 
 of their Maftrah be difcerned and amended : So the Lorcfs holy week- 
 
 A 2 ly 
 
The Epijlle Dedicatory • 
 
 \y Sabbath being rightly obferved according to the Law of God, and 
 thefirftinftitutionandfanclificationofit, that is, Firft, by ceffation 
 and reft from all worldly cares,and all fecular affurs (in refpefl wher- 
 of it is called in Scripture, *^P Sabbat h,t\ut 1 ,reft and ceffrtion.) Se- 
 condly, by devoting it only to the worfhip and fervice of Go d,and by 
 fanclifymg it with preachingjreading and hearing of the word,prayer 3 
 meditation,and other works of piety and exercifts 6ftrueR.eligioo(ih 
 which refpeel it is called the Lords dzy, that is, the day of die Lord 
 ^/7/?,co!ifecratcd to his honor,and to thefervice and wor.hip of God . 
 in his name ) It is moft certainly (as we find by experience) a ftrohg 
 hedge and fence to true Chrifti in Religion, by which true piety, and 
 the true knowledge and wordiip of God,and true Faith in Chriil, are 
 upheld, maintained,increaied and continued among all Chrt'lian nati- 
 ons from generation to generation. Without obilrv ition of this week- 
 ly $abbdth y mi keeping this day of the Lord Chriit, holy, by holy affem- 
 blies,the publik and private worftvip of God, the knowledge bu.Chrift, 
 the memory of our Redemption by him,and of his fmilhmg and perfe- 
 cting that great work,and refting from it in his refurrecHon, the pub- 
 like preaching,reading and hearing of the word,and all other exercifes 
 of Chriftian religion, Which are the molt eff-etuall ordinary tneanes of 
 grace and fartherances to eternal] life and bleflkdnefTe would uudoub- 
 tediy grow out of ufe,and at length utterly decay and vanifh.This con- 
 sideration did move me to inlift more largely upon this fiibj :ft, and to 
 make many Sermons upon that Text, G)V#.2.2, 3. which briefly relates 
 the firft inititution of the; Sabbath on the feventh day :in th: firft weeke 
 of the world;and Gods blifling and ianftifying of every feventh day in 
 every week to be an holy Sabbath to his people. Out of which Sermons 
 firft pubhkly preached to mint owrie peculiar flocke, I did afterwards 
 compofe this Treatife at the importunity offome of my belt affected 
 hearers, and imparted feverall written copies ofit unto divers of them, 
 having at that time no hope to get it licenfed for the Prefle. Tor by 
 Gods fpeciall providence I hiving handled the doctrine of the Creati- 
 on,oartofthe r.^i^of </*«?/&, was by my order of preaching and ex- 
 pounding of that Scriptureded along and Drought to this Texaco ncer- 
 ning Go is fanctifying of the feventh day, at that very time when a 
 rook (pflibeety for {ports on the Lords day, was by the Bimops in every 
 "_Oio cell :f j;it to every Pari ill Ghurch,and commanded to be«publickly 
 read by every Minifterin time of divine Service in the audience of all 
 
 the 
 
The Epi file Dedicatory 
 
 the people: And becaufe I proceeded to handle this fubjed,as the order 
 of my text did lead me ; and durft not balk that part of Gods word ; I 
 was three feverall times con vented before my Ordinary, and ad- 
 monifheduacfer paineoffufpeniion, to proceed no further m this do- 
 ctrine. not for any errour which could be ol j jfted againft any part or 
 pa&gein it;but only becaufe the times would not beare it; And becaufe 
 I did hot hold it fit nor fife for me to obey man rather then God by 
 concealing from my flock any part of Gods trutb,and fiumning to de- 
 clare unto them the whole counfell of God; I have undergone the high 
 difpleafure of that Prim ate to whole jurifdietion my Church doth be- 
 long, who upon divei\sfalle informations of catchers, which hive bin 
 imployed to entrap me in my words that they might have fomething 
 wherof to accufeme,bath caufed metobeconvented before the Kings 
 Mnjefty, and the Lords of his Honourable Privy Counfell, and hath 
 charged and accoicd me to be a Preacher of factious and feditious Do- 
 clrine,and for many years the great troubler of the City of London: 
 Wherupon I was committed clofe prifbner for two and twenty 
 weeks,and through clofe cuitody was by licknefle brought neareunto 
 death,and could not obtain fo much liberty as to be confined to the li- 
 mits of my brothers houfefor thefafety of my lifc,upon bayle of a icco 
 pound given,untill by the teftirnony of fifty five Neighbour Miniiters 
 ofbeft report in and about the City,l was declared to be innocent and 
 free from all the crimes of which J was accufed. Now bleffed be God 
 for your happy ArTembly in this moil hopefull Parliament^ which I 
 have been eafedofmy ilraitbondr, and the times are fo changed, that 
 this Treatife, and divers others of my labours arelicenfed to paiTe by 
 the PreiT: into the publik view cf'the world, ifnould not have da- 
 red to commend it to the fight, 2nd grave Judgement of your Ho- 
 nours; i f your godly Zeale for the fa netifying of the Lords day, and 
 for the honouring of the name of the Sabbath (which appeared molt, 
 evidently to us alh who of late were prefent at the time when that 
 fcandalouslibell, intituled, Sunday no Sabbath^ was moft accurately 
 and judicioufiy fifted and examined by your Honours, and juftly cen- 
 fured and condemned to the tire) had not encouraged me to this bold 
 apt. 
 Although I Jiave in this Treatife propounded and aflayed to proove 
 fthe Text and other places of holy Scripture inch a ground of the 
 Jveekly Sabbath, as the learned in their writings have not here: 
 
 A 3 obi 
 
The Epiftle Dedicatory 
 
 obferved : Yetbecaufetheend, ufe andfcopc of this difcovery is mod 
 pious and godly, and it tends altogether to heape more honour on 
 Chrift,toad\ance Redemption above Creation; grace above nature, 
 the ftate of Regeneration above the (late of Inncccncy ; and to fnew 
 a neceffity of the change of the Sabbath bom the feventh and laft, to 
 the firft day of the week, after Chrifts performing and finishing of that 
 great work of our Redemption in his refurreclion j for which he was 
 promiied on the feventh day next after the ending of the Creation : I 
 hope it will give no offmce, nor receive cenfurc of novelty ; but rather 
 find grace and acceptation in the eyes of your noble perlbns.That great 
 God (whohath(as I beleeve and here profefle) magnified his holy 
 weekly Sabbath by grounding it in the firft institution on Chrift pro- 
 mifed; and hath made it more honourable by removing and carrying 
 it along together with Chrift the Redeemer from the day ,of the pro- 
 mife to the day of the full performance of the great work bC Redemp- 
 tion) magnirie your Honours, and make your perfons ftill more and 
 more honourable,by noble Acls undertaken and performed for the ho- 
 nour of his holy name, the advancement of true Religion; and the 
 peace and profperity of this .Church and Kingaome under our 'moft 
 gracious Soveraigne Lord and King. To whom next under Cod and 
 the Lord Jefus Chrift, I moft humbly devote my felf, and vow to re- 
 main ever a moft loyali fubjecT;and next under him to your Honours 
 
 A mofl dutifull fervant and daily foppliant to god 
 for your everlaUing bleffcd#ef[e> 
 
 Geo. Walker. 
 
A Table fhcwing the Contents of every Chapter, 
 
 Chap. I. 
 
 ygyj-— *-</ He Text divided into parts, Tbt (everatt opinions touch Jg the thnc ar I 
 $vrl \*r\ & roun l oftbefir/t inftitut ion o t be Sabbat b. The true opinion . . 1 .. i 
 ygl I^Sfcf inftitutedo-: thefeventh day >tbe next after mans jaMjvhub is proved to be 
 ^fgLgSj/ on the furl day, tie creaiiun being finijbed, and aM things fit in order. 
 
 Chap .. The true ground o' the Sab: at proved ro n the words of the 
 Text, and other Scripture; tobcGols btejfingaf the feventb day frit b the pronv/e of 
 thrift ,andfin£ hying it byjbe.ldir.g hit Spirit on our fir ft par cnt%>and giving tbetnjaitb 
 to be 'cevc in thrift the blcffedfeed Horn God u .(aid i • I eft fro.n rt e worl^ oj creation in 
 thrift. 
 
 Chap, i . The fame things further declared by tray of 'Doclt n:c> and proved by foure 
 Reafens.Thc Vfe o; that 7)o3rinejbevred. 
 
 Chip. 4 Tte tvtojeldfenfe of the Words blejfing and fan8ijyin? s the words in this 
 text figni fie bo\h Jcvcrall po fit ions propounded j or the more chare underfianding of the 
 fanclificatton of the feventb day. 
 
 Chap f. The fir ft Pofition negative txplaine Ur.d f rove d.The Sabbath was not fan- 
 ftifiedby holynes created or infiifed into it . ■ i and through Cbrift. 
 
 Chap.6. Thcfccon.i to fit ion negative p; o vtd,90 fupernatura tbe&mffe infufed into 
 lie Sabbath: no creatures capable of hclinefjc in u'ci befides Angels and Men. 
 
 Chap. 7 . The fir ft affirmative Pofition propounded andproo ved J he Sabbath fancii- 
 fie J by Gods revealing o. hu bolincjje in drift. 
 
 Chap. 8. The fecond affirmative Pefition propounded. God fanlified tic Sabbath W 
 fijcddwgthe Holy Ghojl on our fir ft Parents through ihrijt proofed \and hinging in ho • 
 litcffe on thefeveni h day 
 
 Chap.o. The third affirmative ? option foewirg the third psint of Goas 'ar.Piyug 
 the ? abb r.h day dy fet ting it apart -or Uly audit :ve>iyu r e i aid for ho'y rvorfinp a- d 
 cxerctfes oj Religion. That tbii fai ftijying oj it n at •) giving a Law and CoiwrtaKdc* 
 mentfor their ce'fy observation ojit.Tc c > attire o ;'that Law weoeffitity to tcu>:da/i ood: 
 trvoQb]efcio7is anfwer edition the dayoftheSabcath may be changed, and yet the Law 
 be perpetual/. 
 
 V Chap.io. The feicrall forts cfdivire Lzws, and divers onnivis cone uning the 
 
 Law of the Sabbath, It ii not a meerena ur ail Law grounded on tic Creation. 
 
 Chap 1 1 . The diflinliion of Gods. Laws in\ o MtturnU and po jut t*« Na;u:aH Lawes 
 cither generaU or fpeciall. Spccra/l Law of nature > f-ri.mry or fcco>uUuy. Vofiuve 
 Lawes, politicaltor E vangelica&and Rel'giom. Eva<gclica/t lawes either unnofatt 
 and perpetually or tfeciaU and temporary. Oj mixt lawes. The law oj the Sabbat b a 
 wixt low, containing in it fome>hh gzf all forts of lawes. 
 
 Chap. i». o/ the change of the Sabbctb fro n the feventb to the fir ft day. Foure 
 Reafons proving tbefirjt day oftbeweekthe fitttftjor the tbriftian Sabbath. Rcajms 
 
 proving 
 
The Contents, 
 
 by Gods aft offanftifying the Sabbath. Proved tyfiue Arguments. 
 
 Clvp.l <. Row jar an luponwhattcrm^and conditions aU Adarr.sfons arc b 
 CQmrhMement&iven in the fancying ofthefeventh tiyfrmli* {eete a wee\ 
 
 provingthe change to be nobumaneiKventionMta thingpurpofedojold, and by I bit ft 
 a finally brought topajfe 
 
 Ch ap, » ? Uhe arguments proving the Lords day, the fir ft of tie wce\, to be tie en'y 
 particular "day which Gods' law binds m to ^cpejir bis holy wtfy Sabbath undir the 
 GofyettU'till we come totle etemattreft mHea&n. 
 
 Cii ip. 1 4 Ofmins fane? if: cation oj the Sabbath.This duty u imp, fed on ail manhftn d 
 
 by Gods 
 
 cowmznaeruvni j&'-v-r" w^ j"""'w—c> v -—j — • / j ~ v— -%!? *•»* 
 
 bath. Foure Arguments ftovir>gthat ignorance o; the law doth not exempt menfamthis 
 
 Chap. \ 6. The duties of the Sabbath which are common to aflGuh people and ne- 
 ceffary to the being of a Sabbath. Fir ft reft from aUfecular a fairs piovedneccjfary by 
 
 imvnents. Two Obieftions of the Anti-S.tbbataHjtns an/wered. i.San&ifii a: ton by 
 relmomexercifes proved aneceffary duty by ^Arguments. yOi Nervation of that par- 
 ticular day which Godhathbleffedwitb ibegreateft bteffing, and fa-.clifted above the 
 
 Chap. 17'i The 'Duties proper to the people oj Goiin the aid Teftament, reduced to 
 2 heads', 1 Cefa'ion, t.Sandificanon^.Gbjcrvationoftiefcver.tb Day. Two contrary 
 opinions about the reft in the old Teftament. That chrifttans are on the I ords<Day as 
 firiUly bound by the Law to reft fton all worldly aft atresias the /ewes were on their 
 Sabba*b Doubts andObjecliozs to the contrary arfwered. Tic fpcciaH duties of fancli- 
 frationrequiredin the oUTeftawnt. The Jpventh 'Day one'ywai to be ob/erved for the 
 neehJySabhitkintheoldTeftament. „,, .. , , 
 
 Chap 1 8 The fyeciall Sabbath dunes unto which all Cbrrjnant are bound on the 
 Lords day the Sabbath under tteGofpe/l uT hey arc to f ( eepe their Sabbath weehfy on 
 the L01 Is day. Different opinion* confuted>and the true opinion proved z.Abcut cejfation 
 and reft. Papi Its, Antinomians, Anaoapnils^ erring Chriftians are reproved.D oiclrin 
 and profit re of the 2nglijb-,burtbbeft in this duty. 
 
 Oi »p. 1 Heft and cejfation as necejfary a duty et Chrtfttans on the Lords day, as it 
 was of the Fathers on tbefeventb day^rovedby five Arguments. 
 
 Cii ! P.2o. Gods law r'rghtlv underftool doth as ftriclly btnd ( hrtftians toreft on the 
 Lords day ,05 it did the lews on the feventb day. Contrary objections anfwered.and the 
 true 'Doclriue 0' our Church declared. 
 
 Chapel, py bat works and bow far allowed to Chrtfttans. iWorh : s of the Mini- 
 flry. 2 ■ Labours neceftary to bring mtotheC hurch and to wMii$ w or/hip. % Worses 
 ofrnery and Charity. ^Wor^s great andextreame fie effttty IVkat recreations art 
 condemned The danger of them pro 1 ed by divers Keafens lVhdt recreations are lawful/. 
 Chap.21 of the fteciaU duties of holinejfe by which Chriftians do fanif if etbc 
 Lords day. Rules and moanes oj preparation. Publi^e duties offanclification.Pr.vatc du- 
 ties.That the who'e day is little enough for all the duties required. The Conclufion fiora 
 the confeftion of the greatefi opposes. 
 
D0CTR1NS OF THE 
 
 SABBATH- 
 
 Gen.?,. 2^ y . 
 \Jlndon thefeventh Gcd ended Lis rvorke which he had made, and 
 
 hcresitdthe fiver; bd,.y from alibis worke which be bad made. 
 7 . K^And Ccd Utjfcd i he [event h da^ , and fanclijiedit^ becaufe in 
 
 it he hxdrefedfom allhts worke which Godcretfed and made. 
 
 \ 
 
 CHAP. I. 
 
 )N the unfolding of this Text, and handling of this 
 maine and necefiary point, I will obferue the Me- 
 thod and order which is mod agreeable to the order 
 of the words. 
 
 Firft, from thefe words, (And on the five nth day) 
 I will obferve, and declare the time of the Inftitu- 
 tion of the weekly Sabbath, even the very day wherein the firft occa- 
 (ion was given for the fan&itkation of it,and God did firft fan&ifie ir, 
 and command that it ftiould be kept holy. 
 
 _ Secondly, I will fhew the true ground and occafion of the inftitu- 
 tion of it,laid downe in the next words : Cjod ended his rvorkjwhich he 
 had made, and hee refied thefeventh day from all bis VvorkeVfhich hee had 
 wade, andGodJFltSfedtbcfcventbday. 
 
 B Thirdly, 
 
2 The Doctrine of the Sabbath. 
 
 3. Thirdly, I will declare what is the bleffing, and fan&ifying of the * 
 
 feventh day, where I fhall have occafion to fpeake of the Law and 
 Commandement by which God feparated it from other naturall dayes 
 to holy heavenly and fupernaturall ufe. And of the duties which that 
 Law requires at the hands of all Gods people in all ages to the end of 
 the World on the moft bleffcd day of all the fevenin every weeke, 
 even the weekely Sabbath-day. Llnder thefe heads divers fubordinate 
 points will offer themfelves to be handied,and divers neceflfiry quefti- 
 ons will come to be anfwered and explained. 
 
 Firft, concerning the time of the inftitution, there are feverall opi- 
 nions among learned Writers of former and latter times. 
 
 Firft,fome Heathen Writers,as Iufline and Tacitus, with others,have 
 groflelyand abfurdly erred, as in the time, fo alfo in the Author and 
 in the occafion of the inftitution , though they had perhaps read the 
 writings of Mofes; yet it feemes they beleeved him not concerning 
 the firft inftitution of it by God ; but finding the firft exprefle Law, 
 concerning the keeping of the Sabbath given by Mofes at Mount Swa, 
 written in Tables of ftone, and afterwards recorded in the Bookes of 
 Mofes ; they make Mofes the firft author of the Sabbath,and that upon 
 this occafion, becaufe wandring with the Jfraelltes out of <^fypt in 
 the wilderneife,and finding no fuftenance, but being forced to tad fix 
 dayes, at length comming to mount Sina with the people, there 
 found me2te, andrefted, and upon this occafion did appoint it to be 
 kept weekely for a Sabbath or day of reft. 
 
 But all true Chriftians, who beleevc the Sci ipturcs to be the facred 
 infallible Word of God, being thereby better inftrue'ted,doe with one 
 'confent hold, confeffe,and conftantly teach,that God the Lord Jeho- 
 vah, the oneiy true God, is the Author and Ordaincr of the Sabbath, 
 and that he firft ordained it upon the ground and occafion mentioned 
 in this Text, and exprefled in the words of the Law. But yet in the 
 time they much differ among themfelves; Some in the time of the 
 firft inftitution concurre with the infidell Heathens before men- 
 tioned ; though they differ much concerning the Author and the oc- 
 cafion; For they hold that the Sabbath was neither commanded by 
 God, nor knowne to the Fathers and Tatriarches, nor obf:rved by 
 any before the comming of Ifrael with Mofes to mount Sinafitid that 
 the firft inftitution of it was in the fourth Commandement given 
 by God among the Ten from mount Sma, both by word of mouth, in 
 
 the 
 
The Doltrint of the S/tUatk 3 
 
 the rudience of all jfraei, an4 alfo in Tables of ft one written with his 
 
 ownc finger. 
 
 fusline Marytr,Tertu/iia»,Ircenef^^nd other or the Auncient, lecme tuftin. 
 to have given. the occafion of this opinion, where they make it a 'Dialog en 
 quetticn, w h ether Adam, Abc[,Noah, Abraham, J4clchi<jedeck^ or any l? 1 ^*' 
 of the holy Fathers kept thefeventh day for an holy Sabbath, andaf- J^' 
 firme ihzt' Abraham bcleeved and was juftified,and called the friend of / u ^ X6!m 
 Ccd without circumcifion or obfervation of Sabbath ; For from their Irenes 
 words, which are but doubt! ulUome late writers, both * Papifts and H*c.io. 
 Protettants,do goe about to prove that the Sabbath was not inftituted *T°ft*tM> 
 by God untill the giving of the Law by CWofes on Mount Sim. ™™' m 
 
 And although the words of this Text, written by O\tofes y doe 
 here plainely atfirme the contrary, and tell us that on the feventh day 
 God ended his worke, retted and fan&ified the feventh day; Yet 
 thus they wrangle and wreft the Text by a childifh forged fenfe and 
 meaning Firft, they grant the firft words, that on the feventh day 
 God ended his worke, andiefted; But they deny that he bleiTed and 
 inclined the Sabbath on the fame day, they fay that here by way of 
 anticipation, Mofes mentions the bleiling and fanclifying of the Sab- 
 bath, not as a thing at this time done ; but as a thing which was firft 
 done \\\ the giving of the Law on Mount Sina, many ages after, and 
 that upon this ground which is here mentioned, to wit, his ending 
 of his^orke, and retting on the firft feventh day of the World. 
 And bere Mofishis purpoie was, to ttiew not the time, but the equi- 
 ty of the inftitution; not the beginning but the ground of that Sab- 
 bath. The paraphrafe of the Text in their fenfe runnes thus: And on 
 the feventh day God ended his worke, and retted; and upon this 
 ground he many ages after at Mount Slna inftituted the feventh 
 day to be kept by Ifrael for an holy Sabbath of reft. But though fome 
 men of learning, and divers out of affccTed error and malice ftand ^ 
 for this opinion; yet indeed there is no ground for it in the Scrip- 
 tures., but many plaine proofes to the contrary. Firft,this Text ( if we 
 take the words as they runne) fhewes moft manifeftLy, that on the fe- 
 venth day, even the next after the fix dayes of the Creation, God en- 
 ded or perfected his w r orke, and on that day he retted, and alfo blefled 
 and fan&ified it to be his Sabbath. Secondly, there is no colour of 
 reafon for any man tothinke, that God fhould lay the ground and 
 foundation of the Sabbath on the firft fetenth day of the World, and 
 
 B 2 fiifler 
 
4 The DoUrint of the Sdfatb. 
 
 fufKf it toiyc voide#nd ofnou(c,and never go about to build on it till 
 £o many ages after,God connqt endure to do any thing in.vaine,nor to 
 fuffer any thing to lye void,and to be of no ufe, which of it felfe is very 
 Heb. 1 1, ufeful. Surely, as he loved and chofe all the holy Fathers from the be- 
 io,i6. ginning,andpromifed to them the eternall reft of heaven, which they 
 looked for, and fought in the everlafting Citie, which hath fure 
 foundations, and in theCountrie above in the VVorld to come. So 
 he kept not backe from them the outward iigne, feale and pledge 
 thereof his holy Sabbath, which was both a motive to make them 
 bend their whole courfe towards that reft, and ameanes to further 
 them in their way and journey to it alfo. 
 
 Thirdly, the Lords owne words which he fpake from Mount Sina 
 in thecommandementofche Sabbath,are moftcleare, and doe Lhew 
 that God bltflfed and Sancfcihed the Sabbath in the beginning, on the 
 firft feventh day wherein he ended his worke and reded. For he doth 
 not fay, I the Lord refted on the feventh d.iy from works of creation, 
 and therefore I nowblelfe and finclihe every feventh day of every 
 weeke hereafter. But the Lord refted the feventh diy, wherefore 
 the Lord bleflfed the Sabbath,and fancufied it,that is then of old in the 
 beginning when he refted,he bleflfcd and fancliRed it. 
 
 Fourthly, the Sabbath day was kept and obferved by the Ifraelites a 
 moneth before they came to Mount Sim. Exv, 16.2 $,26. And Mofes 
 & the people knew that the feventh day after that God began to nine 
 Manna from Heaven, for to be their bread, was th s Lords Sabbath, as 
 his words do plainely fhew, and that the Lord before that time had 
 by his word appointed it to be the reft of the holy Sabbath,^. 2 3 . And 
 the words of the Lord to Mofes, when fome of <he people went out on 
 the feventh day to gather Manna,do plainly fhew,that God had bef re 
 that time given them Com mandements and Lawes concerning the 
 reft of the feventh dayjFor in the 28. ve, he faith :How long will ye re- 
 fiifeto keep my C ommandements and Z^tw/ .'Intimating that their going 
 out on the feventh day was a refusing to keep his Lawes, which of old 
 he had gtvcn,& before this had revealed to them. For other wife they 
 Could not be faid to tranfgreffe : Lawes cannot be refufed to be kep$ 
 before they begivenjWherfbre it is a vame pretence and ihift, which 
 fomc ufe to decline this Argument, viz. that the ceafing of the Manna 
 on the feventh day, and Mofes his admonifhing of the people to reft 
 that day, was but apradudiumoftAie fourth Commandement, and a 
 
 preparation 
 
The Jjdcirint c~ %bi SJk I 5 
 
 preparation to Gods promt 
 
 .ft plainly ~encfc«6 
 
 the Sabbath 2 lrca: joa ; :hr 
 
 not 
 
 only the perpetual! iroralitie of the I 
 bath,aridc-Ilsin:': 
 
 ■ - - I 
 
 . . . ::- 
 r rbeCo -xoniall Sabbaths 
 :: 
 :outotil - as tie v. _: -. Zj&i*t**, Origau 
 
 of theplur.-ll . cdarc : Th = : 
 
 raed HU 
 of the Fathc t ** 3 Huron*, v :xi others. Aixi 
 
 rs and acts :: ' J ;*r 
 - 
 
 - : . It is: 
 the Lc: 
 : Sabbat . . 
 
 ss. The V - :cnd6f 
 
 . 
 
 " . : 1 
 
 find, thai . : - : 
 
 number c 
 
 : . : t the 
 
 head. And iA\ .: - - 
 
 and Aih\ : the en; 
 
 : 
 B ; 
 
6 The Do [trine of the Sdhbath. 
 
 God firft inftituted on the fevcnth day) he alfo taught them the day of 
 Gods holy worfhip even the Sabbath which God had fancTificd, and 
 this was the end of the dayes of the weeke. 
 
 Alfo in the fame fourth of Cjenefis in the laft verfe, it is faid, that 
 when Seths Children began to increafe, that then men began to call 
 on the Name of the Lord; that is as learned fnnim well expounds the 
 words, they began to ntfemble themfelves together in publickc afTem- 
 blies to pray unto God and worfhip h.'m, even all Seths feed who 
 were Gods people, and were called by the name of the Lord, that is 
 the Children of God, as we fee, Gen. 6.2. Now, as they had folemne 
 and fet meetings, fo undoubtedly they had a fet time, even every Sab- 
 bath or fevcnth day, and fet places or Churches j for without fet time 
 and place there can be no folemne invocation or worfhip in folemne 
 affemblies,as common fenfe teacheth. 
 
 And that Noah when he came out of the Arke began to obferve the 
 reft of the Sabbath, and Jidoffjra ficririce of the reft, that is of the 
 holy Sabbath,and that God was well pleafed with it. Me thinkes the 
 HH Hebrew words in the originall Text teach very plainely ; for it is fiid, 
 rirTjn that God fmelled a favour of the reft ; that is, be accepted it as a plen- 
 GenVzi. ti"g Sabbath {sacrifice, the Hebrew emphaticall and demonftrative 
 nj> ' particle here added to fet forth a fpeciall reft,implies fo much. And 
 the word which is in the Hebrew, reft, is of the fame note and origi- 
 nal! with the word which. Exod.20.1 1 . in the fourth commandement 
 is ufed toiignifie Gods refting on the feventh day. 
 
 Now, all thefe things well weighed and laid together doe flicw 
 that this opinion, though held by fome learned men, is but a mecre 
 dreame and idle fancie. And indeed the very firft words in which 
 God gave the fourth Commandement, to wit, remember the Sabbath 
 day to keepeitholy, are of themfelves alone afurricient argument to 
 prove, that the Lord did not in giving the Law from Mount Sim* firft 
 inftitutethe Sabbath day ; but only did renew the memory of it, and 
 of the firft inftitution thereof by renewing and receiving his old 
 Commandement, by which he on the firft feventh day of the World 
 did faflclifie it. 
 
 There is another opinion which divers both Antient and modcrnc 
 Chrifthns do hold upon a better ground; for they doe gather and con- 
 clude with one generall confent from the plaine words of this Text, 
 that God in the beginning immediately after the creation ended, did 
 
 give 
 
The Dottrine of the Sabbath. 7 
 
 give the Law of the Sabbath, and did blefleand fancliHe the feventh 
 day of thefirft weekc of the world, and every feventh day of every 
 wecke following, and commanded it to be kept an holy Sabbath, in 
 memory of his reft on the feventh day. 
 
 Byt h'owfoever, they all agree in the °cnerall ; yet in divers fpeciall 
 and particular things they do much differ. 
 
 1. Some hold, that the Law of the Sabbath was given to man in 
 the ftate of innocency, before his fill on the fixt day, and that it was 
 written in mans heart, that he ought to keepe the feventh day holy ; 
 and that if man had continued in his integrity, he would haue kept 
 the feventh day of every weeke an holy reft unto the Lord his God. 
 
 2. Others hold, that the Sabbath was inftituted not in the ftate of 
 innocency, nor before mans fall, which happened towards the end of 
 the fixth day ; but that on the feventh day when God refted from the 
 workc of Creation, he then did blelTe and fanclifie that and every fe- 
 venth day and appointed it to be a weekly Sabbath, and the Law by 
 which he inftituted the Sabbath, was no other but fuch as was written 
 in mans heart in the creation, and that man by the inftinct of nature 
 would have obeyed that Law and kept the Sabbath in the ftate of in- 
 nocency,ifhehad flood and continued therein. 
 
 3. A third fort are of opinion, that the Sabbath was inftituted and 
 theCommandementfor the keeping thereof given in the Hate of in- 
 nocency, and yet not till the feventh day;forthey imagine that man- 
 flood more then one day, and did in his innocency keepe the Sabbath, 
 and if he had continued would have alwayes kept it ; not by any in- 
 ftincl of nature cr light of naturall rcafon created in him and moving 
 himfo to do, but by apoiitiveLaw and precept given by God, of 
 the fame nature and kind with the Commmdement of abftaining 
 from the tree of knowledge of good and evill. 
 
 In all and every of thefe opinions I find fome foiling, and no confent 
 and perfect agreement with the word of God. . 
 
 lirft they all gee too farre, and have not one word in Scripture 
 to warrant their opinion : that Adam in the ftate of innocency fhould 
 and would have kept every feventh day for an holy reft, and that 
 God would have required it at his hands. For all Scriptures which 
 mention the Sabbath doe fpeake of it as of an holy figne looking alto- 
 gether towards Chrift, and towards the ftate of grace and glory in 
 him- and not towards the ftate of innocency. It is moft certaine that 
 
 man 
 
3 The Do firm of the SMdtb. 
 
 man in that ftate Was perfect with natuf all perfe&ion, at all times 
 equally difpofed to obey God and to ferve him, and to remember his 
 Creation and to honour his creator. Hee needed no obfervation of 
 any day to put him in mind of any thing which he had before known 
 & which God had revealed to him, his memory was perfect, and he 
 knew whatsoever was needfull for him to know or do in that prefent 
 ftate. And his will was every moment ready to do whatsoever he 
 knew to beright,he needed no figne to admoniih him of his duty,or 
 to move him to do it m duefcafon.He did not labour nor weary hirn- 
 felfe, every day was to him a day of delight and pleafure, of reft and 
 recrfcation, and in every creature which he did lee or meddle with he 
 tiid behold and take notice of thewifedome and goodncfte of God. 
 In a word:his whole life was a conftant and obedient ierviceofGod, 
 and there was no inequallity nor leile woriliip of God in one day 
 then ifl another, for he fully ferved God at all times : Whofoever dc- 
 lyestbisjiiuft needs deny therein mans perfection and conhVant con- 
 fenriity to God in the (late of mnccency . For where one day is kept 
 better then another, there is inequallity, and no conftant uniformity 
 in himfelfe, nor conformity to Gods will. 
 
 In the fecond place, they who hold that the Sabbath was flrft 
 iilftituted after mans fall, and yet that it was written in mans heart 
 in the ftate of innocency, and he then was bound to kecpe it : they fall 
 into many abfurdities. 
 
 . Firft that a man was bound to keepe a Sabbath before ever it was 
 inftituted. 
 
 Secondly,that God did by his word and commandement teach man 
 ihvaine that which hee was fully taught already and had written 
 in his heart. 
 
 Thirdly, that God gave to man a Law in vaine after his fall when 
 he knew he was become unable to keepe it. 
 
 3. They who hold that the Law of the Sabbath was not writ- 
 ten in mans heart, but was apofkive Law given in the ftate of in- 
 nocency, of the fame nature with that Commandement of mans 
 not eating of the tree of knowledge. They doe make this Com- 
 mandement of the Sabbath utterly void by mans fall, even as that 
 of not eating is now void, and was not to bee renewed after mans 
 fall. But of the unfoundnefle and vanity of thefe opinions I fhall 
 fpeake more fully, when I come to mew what kind of Law that 
 
 of 
 
The Dolirinc of the Sabbtth. 
 
 of the Sabbath is, and how that commandement bindes men. 
 
 Now becaufe I cannot find any folidity, or fatisfadion in any of 
 theie opinions, I have left humane writings even of the beft lear- 
 ned, and have betaken my felfe wholly to the fcarchingoftheHoly 
 Scriptures, Gods moft pure infallible word, and what light I findc 
 therein for the manifeftation of the truth, J will not hide nor cover, 
 but let it before you openly. And for the time when God firft infti- 
 tuted the Sabbath, I conceive it to have bcene not in the (late of in- 
 nocency, but after mans fall immediately, and yet upon the feventh 
 day wherein God refted from the worke of the creation; as my Text 
 here faith, and although this may fcemc to croflethe order of the 
 Hiftory as it is here laid downe by Ubfofes, becaufe mans fall is re- 
 lated a while after his fan&incation of the Sabbath, even in the 
 third Chapt. Yet let this moove no man, for Mofes doth not fet 
 down all things in order as they were done in this and the next 
 Chapter, but find: he fpeakes of the finiming of Heaven and Earth,and 
 all the hoft of them, and then of Gods reft , and of the fan&ifving of 
 the feventh day, and then returnes to fpeake of things whicfi were 
 done before: as the planting of the garden in Eden, which was a 
 worke of the third day, and the making of the woman and forming 
 her of a rib taken out of mans tide, and mans naming of all living crea- 
 tures before the woman was made, which things were done on the 
 fixt day. Alfo in this Chapter, the forming of the man is related be- 
 fore the planting of the garden and the watering of it with a river 
 which was devided into foure heads, though it is moll evident 
 that before there was a man to till the ground, God made every 
 plant and tree that was pleafant to the eye and good for food, to 
 grow out of the ground, that is, all the trees of the garden amongft 
 the i eft, ver.$. Wherefore we muft not cleave ftridtly to the or- 
 der in which Mo/es fets things downe in this Chapter, nor take 
 all things to be firft done which arc here firft related, for then we 
 fhould bcleeve that plants, herbes trees, man and woman were 
 all created after that the workes of creation were finifhed , and 
 after Gods refting on the feventh dav. But to palfe by allneedleflc 
 doubts, let us come to the proofes of this P >int, which prove 
 ftrongly that Gods inftitution of the Sabbath was not in mans inno- 
 cency but after his fall. 
 
 Firft, the. very words of my Text affirmc that th« Sabbath was 
 
 C inftituted 
 
io The Dotfrine ofthi Sabbath. 
 
 inftituted on the feventh day, for firft it is faid in expreffe words, 
 that on the feventh day God fefted and bleffed and fanclified 
 that day. 
 
 Secondly, the things which gave God oceafion to fandHfie the fe- 
 venth day, and upon which the firft: inftitution of the Sabbath was 
 grounded came not to pafle, neither were they in being untill the 
 feventh day, that is Gods perfecting of the worke and reding from 
 al the work which he had made:the words of the Text are very plain, 
 On,or in the feventh day God ended his Worke and re fled, and becaufe 
 of this refting he bleffed and fanclined the feventh day, And there- 
 fore theianclifying of the feventh day which was the inftitution of 
 the Sabbath, cannot be before the feventh day ; The building could 
 not be before there was ground to build on, neither could the worke 
 go before the caufe and occafion of it. 
 
 Thirdly, it is againft all reafon to thinke that God actually bleflcd 
 and fandified the feventh day, and made it his holy Sabbath before it 
 came into being. Now this ground being very cleare,that the Sabbath 
 was inftituted on the feventh day from the beginning of the creation 
 and not before, I proceed to a fecond ground, to wit:that man did fall 
 towards the end oftheftxt day,even on the fame d w in which he was 
 created, which being fully prooved, it will necefl'irily follow. 1 hat 
 the firft inftitution of the Sabbath was after mans fall and not in the 
 ftate of innocency. 
 
 Firft that man did fall upon the very day of his creation the fixt 
 day, I proove by plaine Scriptures and by ftrong arguments grounded 
 on them. The firft teftimony is that fpeech o£ David, Pfalme 49.1 2. 
 <JVLan being in honour lodged not a night therein^ but became like the beafts 
 that perifb. So the words runne in the ori^inall text, and we can- 
 not without wrefting of the words from their proper fence in the 
 Hebrew, expound them of any other perfon but of the firft \Adam 
 and of his fall,the word which is in our tranflation (man) is Adam 
 in the Hebrew, and the words which wee read in our EngliuS 
 (abideth not) Bal-jalin, and in the Hebrew fignihe, lodged not 
 a flight therein ; as appeareth by other Scriptures, in which it is 
 continually ufed to fignifie lodging or tarryin? for a nighr, viz* 
 6xod.iT, .18. & 3 4. 2 5 . T^ctit. 1 6.4. where God forbids the Ifraelites 
 to let the fat of their Sacrifice, or any fart of the flefb of the P of c hall 
 lambe to lodge With them 41 night till the morning. And 2 Sam. 17.8. 
 
 where 
 
The T>o8r'ine of the Sabbath. 1 1 
 
 » . i___ . 
 
 when Hnfljai (aid to Abfelom of lus Father Uoiid, that A?<? »u* 
 <j man ofWarre, and Would not lodge With tie people. And 2 Sam. 198. 
 where Joab ftith to 'David, there Will not one abide With thee one 
 night . And PJkl.$o.$. where it is faid, that Weeping may lodge for 
 ani^hr, but joy cmnxth in the morning. And fo in ail other Scrip- 
 tures this word is ufed. And the learned Hebrewes who beft know 
 the propriety of the phrafe : underftand this place of Adam and of 
 his falling on the day of his Creation, and not continuing one night 
 in the honourable Hate of innocency. The fecond teftimony is 
 that fpeech of our Saviour, 7^.8.44. where he faith that the Di veil 
 was a murtherer of man and a lyar from the beginning and abode not m 
 the truth. By the beginning is meant the tirft day of mans Cre- 
 ation, and it is never abfolutely uf:d in any other fence but for the 
 time of the firtt. Creation. Now if the Divell did lye and deceive 
 and murther man by drawing him to (inne from the firft day of mans 
 beingjt folio wes that man did fall on the foot day, which was the day 
 of his creation. The third proofe is grounded on the words which 
 pafled betweene the woman and the Serpent, The Serpents fpeech 
 implies that as yet they had not eaten of any tree, and that he fet upon 
 the woman immediately after that God had given them comman- 
 dement nottoe^te of the tree of knowledge ; the words which he 
 ufeth ( Yea, cr is it even fo ) they are a forme of fpeech ufed by one 
 that (landing aloofe and over-hearing what was forbidden, doth 
 immediately ftep in and askes the party to whom thecommande- , 
 ment was given, if it were even fo as he conceived. And the wo- 1JNJ 
 mans anfwer is in fuch a word as is of the future tenfe in Hebrew, Gen.11.2. 
 and fignifies net an act paft or prefent, but a power and liberty to 
 eate hereafter when they lliould have occafion, and the truetranGa- 
 tion of her words is : we may or will hereafter eate of the fruitc of 
 the trees of the garden. Alfo it is very likely that if they had eaten 
 of the fruite of any tree of their own: accord before their tempta- 
 tion and fall, their reafon, will and appetite would have led them 
 to the tree of life, which was neere at hand-even in the middeft o ; f 
 the garden clofe by the forbidden treczw.p. The very name where- 
 of was amiable, and unto which the naturall defire of man did of 
 it felfe chiefly carry him, as Gods words doe intimate, Chap.*. 2 2. 
 But that they had not yet reached forth their hands to take 
 and eate of that tree, that fpeech of God fhewes, C^.3.23. where 
 
 C 2 he 
 
12 The Dottrinc of the Sabbath. 
 
 he faith that he will caft sAdam out of the garden. Leaft hee put 
 firth his hand and take and eate af the tree of life, which was the feale 
 of naturall life ; Now this had beene too lite if they had already be- 
 fore eaten of ir. 
 
 Fourthly, fo foone as God had created the w»man, and given 
 her to the man, he gave them the blefling of fruitfulnefle, and the 
 defire of procreation of children which is mod naturall toman, and 
 he did bid them incrcafe and multiply, fowereade, Chap.j.2$. and 
 undoubtedly they would not have negle&ed the blcifing of multi- 
 plying and increafing man-kind, but if they had continued in their 
 integrity one night, the woman by complying with the man 
 would have conceived a pure feed without linne, for there was no 
 barrennefle of the wombe in innocency, that came in as a curfe after 
 the fall. Chap.3.16. 
 
 Fiftly, the verity of Gods threatning, and the ftri&nefle of his 
 juftice required that in the fame day wherein man finned, in the 
 fame fhould the fentenee of death be executed, the words of the 
 Law are very peremtory,t^.i7. In the day that thou eat eft thou Jhalt 
 Jurely dye. Which fentenee was fully and truly executed, though 
 not on Adam himfelfe, yet on Chrift the fecond Adam mans iurety. 
 The firft Adam and all his pofterity are the fame day made fubjecl to 
 death, wherein they acl or partake actually of this tranfgreflion, 
 and Chrift the fecond Adam who undertooke to fttisfie the Law 
 for this finne and to fuffer the puninSment due to it and all finnes 
 which fpring from this roote, did certainely dye on the iame day, 
 and at the fame houre of the day in which the firft Adam tranfgrefled, 
 fo Ir&neus and divers of the ancients and other acute writers do hold, 
 and they well obferve, that on the fixt day of the weeke on which 
 day Adam was created and after the ninth houre of that day, that is 
 in the afternoone, and towards the end of the day Chrift fuff:red 
 both a curfed bodily death on the croffe, and alfo the agonies 
 and paynesof the fecond death, as he fheweth by his crying out, 
 My Cjod my Cjod \X>hy haft thou firfaken mee t And by his word 
 Confummatumefty that is, the fulnefle and utmoft extremity of tor- 
 ments is come, or now is the utmoft extremity of my painefull fufc 
 fering. And therefore it is very probable and cannot without 
 fcornefull wrangling be denied, that Adams fall was about the fame 
 time of the fixt day, which doth make good the word of God and 
 
 (hew 
 
The Deffrine of the Sabbd'h. )3 
 
 fhew the verit) of histbreatning Law, and his admirable wifedomc 
 and providence in thinking of mans redemption before he would 
 foffcr man to fall. 
 
 Sixtly if Adam had ftcod any while, even one day or night or 
 more untill he had eaten of the tree of life, which feemes to be a 
 feale of the firft Covenant of life by vyorkes of naturall righteoulherTe, 
 it is likely that he could not have fallen, nor the Divell beene fuff:red 
 to tempt him, or if after the taft of the fwectnefle of the tree of life, 
 and the fealing of the covenant of life by his owne worses of obe- 
 dience, he had fallen : furely his fall had been e more defperate, even 
 totalland finallapoftacy : for which God alloweth no Sacrifice to be 
 offered nor prayer to be made, and from which there is no recovery 
 nor renewing by repentance. The Dfvell being created with the 
 Angells amongft the fupernaturall hofton the firft day, and having- „ . 
 fcene the glory of God and tafted of the Heavenly joyesall the fix l6 / 
 dayes of the creation untill man was created and all the frame of i ioh.j. 
 the world finished, and Lordfhip given to man over all inferiour \6. 
 creatures, he then after this taft felling away and not abiding in the Heb.*.6. 
 truth but leaving his firft eftate, did finne more defperately and rebelli- 
 oufly againft the light, and his finne is fo hatefull to God, that he will 
 not accept of any fatisfaclionforit, neither could the Sonne of God 
 undertake for him. But mans fall being at the firft before he had tafted 
 of the tree of life and the full fweetnelTe 'and fruition of earthly feli- 
 city, andfpringing not originall from himfelfe, but from the Divell 
 who deceived him, therefore there is mercy with God for him, Gods 
 giving of Chrift,and Chrifts undertaking for man, is an argument that 
 AdmAiA fall in the d^y of his creation before he had tafted of the 
 tree of life, and that he was made,mard, formed and deformed in one 
 day,astheGreeke writers fpeake 
 
 Laftlydt feemes by divers other reafons very probable, that man did 
 fall on the fixt day before he had eaten of the tree of liPe, which if he 
 had beene left to himfelfe, and if hee had not beene prevented and 
 feduced by the Divell he would have done. 
 
 Firft becaufe the Covenant of life by mans owne workes of 
 obedience, being fealed by his eating of that tree which was 
 the feale of that Covenant : as appcares by Gcdsfpeech, (}enejis.*\ 
 23. Man had beene confirmed in that naturall life and eftate 
 wherein God created him, and the Divell could have had no power 
 
 C 3 cither 
 
14 The Doffrine of the Sdbbath. 
 
 either to feduce him or to prevaile by his temptations. 
 
 Secondly the things which Adam did after his creation and be- 
 fore his fall : could not be done orderly and diftinctly in leffe then 
 a good part of a day. Firft God brought all living creatures before 
 him, and hee tooke notice of them, and gave to every kinde of crea- 
 ture fit names, before the woman was made, as appeares, w,?.o. 
 Then God caft him into a deepe fleepe and tooke one of his ribs, and 
 formed it into a woman and brought her to him. After that God 
 gave them the blefling of fruitfulneffe , and faid" be fruitfull and 
 multiply, he alfo gave them rule and dominion over all creatures, 
 and appointed them all Trees bearing fruit, and Herbes bearing 
 feed for their meat, and fee man to keepe and drefife the garden, and 
 withall he gave them the commandement to abftaine from the tree 
 of knowledge of good and evill, before they were tempted and 
 drawne into finne and tranfgreiTion. Therefore their fail muft needs 
 be towards the end of the day, after the ninth houre, at the fame time 
 of the day in which Chrift fuffered death and gave up the Ghoft : as 
 the Goipell ihewes, CMath, 27.46. and fothe day and houreofmans 
 firft finne, was the day and houre of death for finne accordiug to 
 Gods threatning^er.17. 
 
 Thirdly after their fall and the fight of their nakedneffe, they fewed 
 fig leaves together and made them aprones, and by this time we may 
 fuppofethat theSunne did fetand thecoole of the day approached, 
 even the breathing winde which commonly blowes after the fetting 
 of the Sunne, and did blow in the night of the feventh day, at which 
 time they heard Gods voice walking in the garden, which was ter- 
 rible unto them, partly by reafonofthe darkeneffe of the night, and 
 partly through the eonfeience of their (inne, and the fhame of naked- 
 neffe which finne brought upon them, and hereupon they hid them- 
 felves from Gods prefence among the trees of the garden, which 
 fhelter was too vaine and foolilli, no way able to hide them from 
 Gods pure eyes. Therefore certainely they did finne and fall towards 
 the end of the fixt day in which they were created. And juftly might 
 Adam have curfed the day of his creation, if Chrift had not immediatly 
 betimes on the feventh day been promifed, and had not actually and 
 openly undertaken to become the feed of the woman, and began to be 
 an acTuall mediator for mans redemption. 
 
 And thus I have by the helpe and light of Scriptures made it plaine 
 
 and 
 
The Dectrine of the Sabbath. 15 
 
 and manifeft, that mans n"rft finne and fall was on the fixt day. And 
 that thefirft inftitution of the Sabbath being upon thefeventh day, 
 muft needs be after mans fall and not in the ftatc of innocency . 
 
 CHAP. II. 
 
 NOvv this prooving and demonftrating of the firft point in my 
 Text, to wit : the time of the firft inftitution of the Sabbath, 
 doth lead us diredly as it were by the hand unto the fecond maine 
 point, that is, the ground upon which the Sabbath was founded, 
 and the true outward mooving caufe and occaiion of the firft in- 
 ftitution of it. 
 
 Firft we may hence collect that the ground of the Sabbath is not 
 any thing revealed or done on the fix dayes of the creation, and there- 
 fore there was no ufe of the Sabbath nor place for it in the ftate of in- 
 nocency,neither is it a commemoration of any thing then brought in- 
 to beeing, but rather of Cods rcfting from creation and ceaiingto 
 proceed further in perfecting the world by way of creation. 
 
 Secondly,that the true ground muft be fought and found among the 
 things which came to pa fife on thefeventh day, and after the ftate of 
 innocency which ended at mrns tranfgrefTion and fall, now this we 
 will feeke in the next words of the Text. 
 
 The ground of the Sabbath. 
 
 And on thefeventh day God ended his^orke Which he had made, and on 
 the f event h daj Cjod retted from all hu^orkes which he had made, andCjod 
 bleftedthe feventh day. 
 
 In thefe words we may obferve three diftincl: things concurring on 
 thefeventh day. 
 
 Firft Gods ending or perfecting of the whole worke or bufinefle 
 of the creation. 
 
 Secondly Gods refting from that worke and ceafing to pro- 
 ceed that way, and giving over to uphold the world, and to 
 repaire man and other creatures ( which were brought under cor- 
 ruption and through his fall made fub; eel to vanity ) bythemeerc 
 worke of creation. 
 
 Thirdly Gods blefling the feventh day by revealing therein a 
 
 great 
 
1 6 The Do Urine of the Sabbath \ 
 
 great blefling, farrc above all the good which he (hewed in the fix 
 dayes of the creation. 
 
 That thefe are the true grounds of the Sabbath, and that God be- 
 caufe of thefe concurring and coraming together on the feventh day, 
 did fan&ific it and made it an holy Sabbath, to be kept by man for an 
 holy reft, the words following immediately do fhew where it is 
 £iid God did fanctifie the feventh day, becaufe in it he refted from all 
 his worke of creation, and from dealing and doing that way. 1 hefe 
 three points, I will therefore prove and explaine out of the words 
 of the Text in their order. 
 hy\ Firfl: for Gods ending or perfecting of his workes which he had 
 O'JTrit made, that is, expreffed in the firft words. £ Cjod ended hit Workcs 
 irONSb Vvhich he had madef\ the words in the Originall Hebrew text are 
 ■ " thefe; TJriecalElokimmelachtoajhergnaftah) which are di v erfly tran- 
 ■-.-■ flated and expounded by the Learned tranlktors and expofitors of 
 ^ this text. 
 
 The Vulgar Latino runnes thus : Gzmplevit^ r Detts optu Juum 
 quod ficerar. That is, God finttlied his worke which he had made, 
 or God made his worke complcat on the feventh day. The Grcekc 
 Septuagints render the words thus. "Swejif&rv h Btfc Iv ** hy^n 7* hCjn 
 ™ ivy* clv<&. That is, God perfected his worke on the fixt day. 
 
 The Chaldee paraphrafeth thus. On the feventh day Qod delighted in hi* 
 Worke Which he had male, Tremellins & Junius and many other lear- 
 ned expofitors do reade the words thus : That before the feventh day 
 God had ended his worke, and had finifhed it on the feventh day, that 
 is,when the feventh day came he had ended the creation. 
 
 The words thus di verily translated fceme to have fcverali mea- 
 nings and may be taken in divers and fcverali fences. The Vulgar 
 Latine which is all one with our Englili tranflation, feemesto make 
 this the fence of the w r ords. That on the feventh day Qod made an 
 end of hi* Worke, which till then was not fully fin ifhed, and that in 
 memory and for joy of the finifhing of his worke and making it 
 fully compleate on the feventh day, hciandificd that day to be his 
 ho'y Sabbath. 
 
 The Chaldee paraphrafe feemes to make the joy and delight 
 which God tooke in viewing all the worke or creation on the 
 feventh day, to be a ground and caufe of Gods {an&ifying that day 
 for his Sabbath. 
 
 Trermllm 
 
J be Doctrine of the Sabbatb. 17 
 
 Trcmcuiw and the learned who agree with him, ieeme to hold Chap,2, 
 that Cod had before on the fixt day ended all the workes of the crea- 
 tion. And all being finifhed when the feventh day came, that was 
 theonely day of the weeke in which God had no worke left to be fi- 
 nifhed, nor anything to make, and therefore he made this his holy 
 day and day of reft. This alio feemes to be the meaning of the 
 eke Septuagints, who for this purpofe have changed the He- 
 brew text, andinfteadorthefeventhday, put in the fixt day for the 
 ending ofthc weeke, and the fe\ enth day they make the day onely of 
 Gods retting. 
 
 Now of allthefe tranllations taken in theft Vulgar fences, there 
 is not any one which can give fdl £tisf action and remoove all doubts 
 andfcruplcs : Yea if we receive and grant them all, fome difficulties 
 will ftill rcmainc ,• And therefore, for the removing of all doubts and 
 full manifeftation of the truth, 1 will endeavour to fearch and dixc 
 further into the words of the Originall Hebrew text, and to flnde 
 out a further fence and meaning, by comparing them with other 
 Scriptures which give more light unto them, and in lb doing I will 
 make ufe of thefe ieverall tranllations and fences,to gather ibme light 
 and ttrcngth from them, and from the difference which is among 
 them for the mere full manifeilation of the truth which I mall com- 
 mend unto you. ,• 
 
 Firft for the Hebrew word ajP which is here translated, Ended, 
 Perfected, Fmj/Sed, it fignifies in the firft and mod proper and full 
 fence, to [ring a thing to the full end of it, lb that now it hath all 
 which belongs to it in any kinde. Sometimes it is ufed in Scripture 
 to fignifie the bringing or a thing to the laft end ofit, either by con- 
 fuming of ir, and bringing it to an end ofbeeingand weilbeeing 
 which it had before, Job. +.9. By the breath ofqods noftrills the wicked 
 arc faid to be confumed, and IJa.1.23. or by ceafing to continue it if it 
 beatranfient action or fpeech : zsCjcn.ij.ii. Cjod ended hi* speech or 
 talke With .Abraham, that is:ceafed to continue it, and Exod. 3 4.3 3 . & 
 1 Sam.io.il> & 2 Sam.6.iS. 1 King.j.40. w r here mention is made 
 of Mofes his ceafing tofpeake, of Sauls making an end of prophecy- 
 ing,and Davidcf offering Sacrifice, and Hiram of his working. This 
 fence is in no cafe to be admitted. 
 
 Firft becaufe God confumed not the works which he had made 
 before, neither did God bring his working and making of crca- 
 
 D turcs 
 
1 8 The DoStrine of the Sabbath. 
 
 Chap.2. tures to an end by ceafing to continue it,for that was the fixt day when 
 he had made the woman the laft creature which he made, then he 
 ceafcd from his working and brought it to an end. 
 
 Secondly becaufe confuming an1 deftroying of creatures, can be 
 no good ground of bleffiag and fanfhfying the day and time in 
 which it is done. 
 
 Sometimes this word is ufed to (ignifie the bringing of a thing 
 to the full end of perfection, either by adding to the Lift and utmoft 
 thing which belongs to the nature, kinde and being of it, fo that 
 now it wants no perfection which it ought to have in that kinde, 
 thus the word is ufed, 2 Chro.j. 1 1 .where it is fa*d tlmSalomon finified 
 the hotife of the Lord, and Sxod.^o.^^. CMofes finipje d all theW'orke 
 of the Tabernacle, Or elfe by adding to it more then naturally be- 
 longs to it : even lbme fupernaturall and extraordinary perfection, 
 thus the word isuf.d, £^ek^i6.i^. where it is faid that God made 
 Jerufalem ferfitt by hx beamy which he put upon his people whom 
 he placed to dwell therein : even l^i^and other holy men whom 
 he beautified with fupernaturall and faving gifts and graces. In this 
 laft fence I conceive the word to be eipecially here ufed. For it is 
 rnoft certainethat God brought all things to the full end and natural! 
 perfection on the fixt day when he created man and woman, and 
 gave them rule and dominion overall living creatures, and appointed 
 all things which he had made to ferve for their ufe, and fo much 
 the laft words of the firft Chap, [hew, where it is faid: Cj 'od (aw every 
 thing Which he had made, and behold it Was very good,and this was before 
 the end of the iixt day. And therefore that giving of full naturall bee- 
 ing and perfection cannot be this which is here faid to be on thefe- 
 venth day. If we fhould here tmderftand that perfecting and finiihing 
 of the work; we mult either with the 70. GreekTranJlators corrupt 
 the text, and for thefeventh put the fixt day; or elfe with Tremelius 
 and others, ftrainethe plaine words of the text and make this the 
 fence of them ; In thefeventh day ( that is before the feventh day) God 
 ended, that is : God had ended his work and already finifhed it before, 
 to wir.on the fixt day; which being granted,! t will hereupon follow, 
 either that this perfecting of Gods work is no ground of the Sabbath 
 at all, or elfe that the fixt fhould rather be the Sabbath, becaufe it 
 was the day and time in which God brought the created worke to 
 perfection. 
 
 'But 
 
The Bolhine of the Sabbath. I g 
 
 But here in the original! text, the Hebrew words are "Beiom Chap. 
 kafiebinfi. In the feventh day, that is : within the compafle of that day 
 God perfected his worke which he had before made and created on 
 the fix dayes, and therefore I doe verily conceive and bcleeve, and 
 dare be bold to affirmefor acertaine truth, that on the feventh day, 
 God gave to the work which he had before made very good and per- 
 fect, with natural] and mutable perfection, ( and which the Divell by 
 mans fall had marred and defaced) now another fecond and greater, 
 even fupernaturall perfection by promifing Chrift theblefled feed of 
 the woman for the rdtauration of the work defaced,and by Chrift his 
 undertaking not only to redeeme us from all evills which entered in 
 by mans finne, and from that mutability of eftate in which we were 
 all created : but alio to exalt us to a farrc more excellent date and con- 
 dition^ even to the ftate of immutable grace here , and of cternall life 
 and glory m the fight and fruition of God in Heaven hereafter in the 
 worlcfto come. 
 
 That Adam did finnc and fall on the fixth day which we call Fry- 
 day, and in all likelihood towards the evening about the lame houre 
 in which Chrift dyed on the Croffe to redeeme us from that finne 
 and all fmncs which thereby enteral into the world, I have prooved 
 before. That after mans fall and difcovery of his nakednefle, and 
 lowing of hgge leaves together for apron?, Gods voice was heard 
 walking in the garden in the coole of the d?,y, that is, after the funne 
 was gone down and the feventh day begun, and that Adum hid him- 
 felfe the words of the text affirme plainely in the third Chapter. Alfo 
 that after the conventing, examining and arraigning of the man and 
 the woman, and curling of the ferpent, and alfo of the earth ; and pa£- 
 fing fentenceof punifament on the perfon of the mm and woman, 
 to wit : forrovvesand labours in this life,and in the end thereof bodi- 
 ly death and returning to dull, God for a comfortable remedy of 
 all thefe evils, promifed Chrift to redeeme man-kind from them all 
 and to purchafe for them eternali life and glory, the hiftory as it is in 
 the fame third Chapter laid downe fhewes moll clearly, and I do ve- 
 rily bcleeve that all reafonable men, efpecially all true Chriflians, 
 will mod freely confelTe and willingly grant : That Chrift in the 
 day wherein he was rlrft promifed, and did actually undertake to 
 redeeme the world, brought in a greater perfection unto the worke 
 of creation,or the things created, then they had before given to them 
 
 D 2 on 
 
2o The Doclrine of the Sabbath 
 
 Chap.?., on the fix dayes in their creation, to wit: fupernatirail grace, and 
 heavenly, and fp ir it uall gifts ofholinefie, which exalt man to a ft ate 
 immutable and eternail. 
 
 Now feeing it is amithmoft manifeft, tbat in the feventfc day 
 (God the father promising the bleffed feed Ghrift to deftroy the 
 workes, and to breaks the head and power of the Divell the Old 
 ferpent, and the Sonne of Goi actually undertaking mans redemp- 
 tion, and beginning to mediate for man : And God the HolyGhoit 
 inipiring by the promifc and through Ghrift grace and faith into both 
 the man and the woman tobeleeve that oat of her who was them* 
 ftrument of death toman, iliould Chnft fptinft who is the life an i 
 light of men, and fb ine ftionld become, Ch wah, that is, the U ving 
 one, or mother of all living) there was a faperraturall perfection 
 brought into the world. And God brought his work: which he made 
 to a better e-tate, and fl iewed a further cni of things created. S urely 
 it thould be too much perveriheiV: in us, and too groffe refilling of era* 
 owne reaion, guided by the text it i jife, if we (hoald deny or refoft to 
 beleevcjthat this perfecting of Gods worke Is here m :ant ia this place, 
 and is the true ground of bletfing the ieventh d^y to be the Lords 
 holy Sabbath. 
 
 And thus I hope I have fully discovered the true icnic and meaning 
 of thefirft words, and fhewed how we are to underftand this which 
 is here laid, to Wli : And on the feventh day Cjod ended or perfected 
 his Worke. 
 
 I proceed to the next words, And on the fevewth daf Cod rested 
 from all his Worh^e Which he had made, to which 1 adde the repetition 
 of the fame words with fome addition in the latter end of the third 
 verf. namely, tloat he relied from all tlje Worke Which he created, even 
 from making any more, ib the words in the Hebrew do runne. Now 
 for the word retted, it is in the originall i"Cip Shaath, of which the 
 name of the Sabbath is derived, and it doth not figniffe areftingof 
 God for to refrefh himfelfe , as being weary, nor reding from all 
 working ahfolutely and (imply, but ceafmg from making anymore 
 kindes of creatures : for God doth alwayesas a provident Lord and 
 I ice, work in the continuall generation of particular creatures;and 
 in multiplying, prcierving, ordering and difpofing of them, as our 
 Saviour fhewes, Jobn$.\j. Here therefore we are to underftand, 
 that on thefirft fix dayes the Lordfhewed his good will andplea- 
 
 fure 
 
Tbi Doctrine of the Sabbath. 21 
 
 furc in making every thing very £ood and perrecl, with naturali Cntp.i, 
 perfection. So in the fc\ cntli day he reiled wholly from Risking any 
 new kinde of creature by way or": .j.:tion: And man being 
 
 fallen and having brought confilfion into the world, raid corrupti- 
 on and vanity upon the creatures , Chfjfl is prcmilcd and actually 
 undertakes and begins to interceedc for man, and to be his redee- 
 mer and Savion r . and by this meanes God may bee fud to reft 
 divers waves 
 
 Firft whereas the rigour of juftice required that man fhould dye 
 and penfh in the fame day wherein heo finned, and the creatures 
 made for his ufe fhould together with him be deftroyed, and fo fhould 
 God have bin buried in execution of juftice and deftroying his former 
 w^r! ,and in making a new world of creatures : the eternall word the 
 Sonne of God undertooke mans Redemption, brings reft to God by 
 that meanes from deftroying the former and making a new or fecond 
 worke of creation, which is truly called refting from all theworke 
 which he had made. 
 
 Secondly the naturall eftate and beft being and perfection which 
 m n and other creatures had by creation, fhewing it felfe mutable 
 I y mans fail and fo appearing, If God lTiould have proceeded and gone 
 on in the fame manner of working as he had done in the fix dayes of 
 the creation, there fhould have been no reft nor end of his work of ma- 
 king and remaking. But Chrift undertooke the worke of redemption 
 and as an alfumcient Saviour to perfect for ever them that are fancH- 
 fiedby the communion of his Sp.ritand fpirituall and fupernaturall 
 C race,and to renue them after his heavenly Image of true and unchan- 
 geable hclineiVe,doth this way bring reft to God from the work or bn- 
 fineiTe of creation, and fets on foot a new and more admirable work in 
 which God reitetb, and in which he taketh much delight, and by 
 which his creatures are reconciled, and made pleating and accep- 
 table to him. 
 
 Thirdly Chrift who was promifed to become the feed of the wo- 
 man for mans redemption, being the eternall wifrdome and mighty 
 word of God, and able to beare up the pillars of the earth, when 
 it and all the whole tents thereof were diffolved, and the frft foun- 
 dations thereof were out of courie, as the rfalmift fpcakes, 7*/*/.$. 
 3. & 82.5,8. God doth juftly fettle his reft on him and commits to 
 him the ruling, governing and i«%ifig of the world, as he is me- 
 
 D 3 diator 
 
22 The Dolhine of the Sabbath* 
 
 Chap.a. diatour and the Sonne of man. So our Saviour himfelfe arHrmes, Jok 
 5. 22, 27. 
 
 Now that on the feventh day God did not barely reft from his 
 worke of creating and making creatures ; but alfo that in and by 
 Chrift promifed on that day, he found reft and refted the feverall 
 wayes before named, the holy Scriptures and alfo common reafon 
 do plainly fhew. 
 
 Firft a bare rcfting from creation and not working is not a matter of 
 fuch moment and benerit,that it ftiould be the ground of bleilincr aru j 
 fandlifying of one day in feven every weeketo the iblemne memory 
 of it. Holy dayes and feafts mentioned in the Scriptures have alwayes 
 beene appointed by God, and fet apart for the commemoration of 
 fome great extraordinary workes, as delivering Ifrad out of €%ypt 9 
 giving of the Law and fuch like. 
 
 Secondly, that Gods rcfting on the feventh day was more then 
 this word H^ Shabath, which is here ufcd, doth properly fignifie 
 in any other places of Scripture where it is ufed to fet forth other 
 ceafing and refting from worke. The holy Scriptures themfelves 
 doe fully fhew. Alfo that God found reft in Chrift : even of 
 refrefhing, and fetled his delight in him the Redeemer, and in his 
 worke of redemption, and committed the world to be Ruled, Jud- 
 ged, Ordered and difpofed by hiiri3s Mediator, upon the feventh 
 day and from that day forward untill the eternall reft of Heaven 
 comes in, and the kingdome be delivered up to God his Father, 
 that God maybe all in all. As for example <fAW.20.Ti. where God 
 in giving of the Law, and mentioning the ground of his fandlifying 
 of the feventh day, to wit, his refting, dothufe the Hebrew word 
 nXlfattach; which fignifies not a bare refting from worke, but 
 ^??!1 fuch a reft as is full offweetnefleand delight, and £ xod.% 1 .1 7. where 
 it is f iid that on the feventh day Cjodrefted and was refrefhed, that is: 
 he did not oncly ceafe from creating and reft from workes of cre- 
 ation, but he found alfo great delight, that is y in Chrifts undertaking 
 to be the Saviour and redeemer of the world, he found great plea- 
 lure and delight in his kinde : fuch as men in their kinde doe nnde 
 in things which delight and refrefli their lbule, ib much the words 
 imply. And the Scriptures of the Prophets and Apoftles fpeaking 
 to the fame purpofe : juftifie this fenfe and meaning, where they 
 tell us/ that Chrift the Mediator is Gods righteous fervant in 
 
 Vehom 
 
The Doctrine of the Sabbath. 2 J 
 
 Vrbom his (oule dclightethjfi. 42.2. Lfyfath a 2.18. And that in himGod Chap. 2, 
 fctlcs his reft and is \te// ffeafed, <J\Utb.2.\j. And makes his elect ac- 
 ceptable in his beloved,!:'/?/;. 1 .6. 
 
 Thirdly the keeping and observing of every feventh day for a holy 
 Sabbath, which God requires of ns, coniifts not in bare reft i rig from 
 ordinary works and Labouring in worldly affaires which concerne 
 this life : but alio in fanctifying of the day by holy and religious exer- 
 cifes, which concerne the heavenly life, and in making it our delight 
 to honour the Lord ; as appeares both in the words of the Law, I- xod. 
 2o.%.Deut.<).2 2. And alio in theProphets,//£.56.4.and58.i3. Now 
 fuchas theobfervation is, fuch muft the ground thereof be on which 
 it is founded. And therefore undoubtedly Gods refting on the fe- 
 venth day includes his refting and delighting in Chrift who was the 
 promifed redemption. 
 
 Thus much for the opening and expounding of the fecond ckufr, 
 and the difcovery of the reft of God by which he refted on the feventh 
 day, which is the fecond ground of Gods bleffing and fanctifying that 
 day, and making it a holy Sabbath of reft. 
 
 The third ground remained, and that is: Gods bleffins of the feventh 
 day, hi A down in the next words. *^nd God bleffed the feventh 
 day, vtrfo 
 
 This bleffing of the feventh day confifts in two things, 
 
 1 he firft is : Gods blelling of it,by giving and revealing to man on 
 that day the greateft bleffing which was made knowne to the fonnes 
 cf men during the time of the Old Teftament, while the Sabbath of 
 that feventh day was to be in life and the law thereof in force* that 
 was, the giving of Chrift by prom if e to be the Redeemer of the 
 world; this belongs to the ground of the Sabbath. 
 
 The fecond is, Gods bleffing of the feventh day by Jetting it apart 
 to be kept and obferved of men as a day nioft blefled in memory of 
 that bleffing, that is, of the promife of Chrift and his undertaking 
 and beginning; to mediate for man-kinde , this belongs to the 
 fanctifying of the Sabbath, which is the third mainc thing obferved 
 in this text. 
 
 Firft I will fpeake of bleffing as it is a ground ofinftitution, and 
 after in the next place, I will handle it, as it is a part of the inftitution 
 of the Sabbath,and concurres with fanctifying of it. 
 
 Bleffing (as it belongs to the ground of the Sabbath 4nd fignifies 
 
 ^Gods 
 
24 The Doctrine of the Sabbath. 
 
 Chap. 2. Gods giving and revealing on the feventh day a blefling above the blef- 
 fings of all the other fix dayes by which that day became more honou- 
 rable) muft needs be Gods giving, either offome naturall bleiling ten- 
 ding to outward profperity, and to naturall perfection and temporall 
 felicity in this world; or of fomegift and blefling fupernaturall ten- 
 ding to heavenly happineffe and eternall bleffed neffc. 
 
 i .Gods Welling with naturall and temporall bleilings is declared in 
 the Scriptures to be two manner of wayes. 
 
 Firft by giving all forts of temporall bleilings ariul naturall gifts 
 in generall, thus God is laid to bleffe IJhmaell, gen.jy.20. and to 
 bleffe the JJraelites in dl their affaires and in all the Work? j of their hands, 
 Deut. 1^.29. 
 
 Secondly, by giving fome ipeciall worldly bleiling, fucccfle, and 
 profperity either in refpect of their Corne, Wine, Meats and Drinke, 
 Sxod.23.25. or in refpecl of their cattell, or the fruite of their body 
 or worldly goods,poffeiHons and the likc/D ettt.i 8. 3 1 . * 
 
 2. God bleiling with Ipirituall and fupernaturall bleilings and gifts, 
 in his making of men to grow and profper in grace and in all heavenly 
 bleilings, as CJen.i 2.2 .& 28.4. where it is laid that in the bleffed ked 
 of Abraham and Jacobs that is inChrifr, All the nations and families of 
 tlie earth /ball be bleffed ', and thus God is fud to bleffe us ^ithallsfi- 
 rltaall blejfin<£f in Heavenly things in Christ, Eplief.i.*, and of this 
 bleiling 'David ipeakes, F(al % 6j t i. where he faith, god be mercifull 
 nnio us and bleffe us. 
 
 3* God is hid to bkfTe in a full and perfect fence with all bleilings 
 of profocrity and bappineffe both temporall and Ipirituall, that is: 
 by giving all laving graces need full to filvation and good mcreafeand 
 growth in them, and all outward profperity and all things thereunto 
 requifite, together with his favour and a lan&ified ufe of them, thus 
 God prom ifed to bleffe Abraham, (fen.12.2. andlfaac, gen.%6.^. & 
 Jacob, gen. 28.3. &Jofeph, gen. 49. 25. TNrf? blejfinvs of Heaven 
 above and deep beneath And his people and inheritance, Pfil. 2 8. p. Now 
 the thing here to be enquired after and fought out, is what bleiling is 
 meant in this place, where God is laid to bleffe the Seventh day. For 
 it is molt certaine, that this bleiling wherewith God bleffed the fe- 
 venth day, did not confift onely in Gods giving of any naturall and 
 temporall bleilings to that day, or to man and other creatures on that 
 day, or in annexing and tying any fuchuntoit. For God had before 
 
 ceafed 
 
7 he Vottrtm of the sMdth. 2 5 
 
 ceafed and now refted from all workcs of creation, that is, bpth Chap.*, 
 from creating any kinde of creature, and alfo from adding more na- 
 turall goodncfle or perfection to any thing created. We never read 
 that God made the feventhdayblefled above the other fix, either in 
 clearer light of the fcn, or in more fiire and feafonable weather, at 
 any time, or in any age from the beginning, or that he hlefled it 
 with any inch bkffing which belongs to nature, or to the naturall ufe 
 of the creature. 
 
 . Secondly for fpiritiUl and fupernaturall bleflings which tend to 
 eternalllife and bleflednefle in Heaven, we never read of any procee- 
 ding from Cod, but only through the eternall Son incarnate and made 
 mameven Ghrift the mediator. The Apoftle arnrmes that God blefleth 
 US with all sfirttuall bleffings in heavenly things in Chrisl, Ephef.1,2.. 
 And that there is no other name under Heaven given among men 
 thereby We muft befived, Aft 4. 1 2 . I f any man hath afcended higher 
 then S l .Paul was rapt, farrc above the third Heaven, and hath there 
 heard of fpirituall blcliings which God intended tobeftow, or did 
 beftow upcnAd^m in the creation before Chrift was promifed,or did 
 openly undertake to bt mans mediator; he goech farre beyond my line 
 and meafure of faith; I dare not be wife above that which is written. 
 It is enough for me to know and beleevethat Chrift is the only true 
 way to heavenly and fupernaturall happinefle, and that he is the truth 
 and the life, Joh. 1 4.6 And that none can come to the Father but by him> 
 and that in his name the F ' athtr gives the Spirit,xzr.26. And through him 
 Jheds the Holy Cjhoft abundantly on all that are ftntlified and (aved, Tit. 
 3.6. And that as (^hriflonely makes Vcay into the holy ofholieft, Heb. 10. 
 20. Join him U all fullnejfe, and fiom him all grace proceedeth by which 
 god makes us accepted, Eph.1.6. I know that God created all things, 
 and man in hisowne Image ; perfect in his kinde, but yet mumble. 
 IconfefTe and beleeve that man by his perfect obedience performed 
 to God in his ovvneperfbn, according to the firft covenant of works, 
 might have continued in that naturall life and earthly happineftc 
 wherein he was created t But that he had any fupernaturall oripi- 
 rituall power given before the promife of Chrift, whereby he was 
 fitted for heavenly happineffe, or that any fuch life and happinefle was 
 promifed in the firft covenant, or any grace tending thereunto, I can- 
 not be perfwaded. 
 Firft becaufe theScripturcs are utterly filent in thefe points. 
 
 E Secondly 
 
26 The Voftrint of the Sabbath. 
 
 Chap.2. Secondly becaufeit isagainftall reafon tothinke, or conceive of 
 God, who is the fountaineof all vvifedom and doth nothing in vaine. 
 That if there had been a more neere way then Chrift, more ready for 
 him to revealeand communicate all his gooduetfe and glory to man- 
 kind, even the way of mans own perlbnall obedience to the firft co- 
 venant of works; Surely God would never have luffjred man to fall, 
 nor have given his Sonne to delcend from Heaven and to bumble 
 himfelfeto fuch bafe ignominious painefulland curfedfliffjringsashc 
 did, and all to bring man fofirre about to the fruition of himfclfe in 
 heavenly glory. 
 
 Thirdly, whatfoever hath or fhall certainely tome to pa{fc con- 
 cerning mans happinerfe ormifoy, that God decreed, foreiawand 
 purpofed, and that only he intended, and that from the beginning, 
 even from all eternity ; though God laid upon man no impoliihi&ty 
 of (landing in innccency, nor any neceiHty of falling, but man was 
 able to doe Gods will according to the rlrft Covenant , and if he had 
 done it, he might and ibould have lived and enjoyed an earthly fe- 
 licity : Yet certainely God foreknew what man would doe when he 
 was tempted, and did willingly permit him to breake the firft Co- 
 venant, intending to make a more lure Covenant in Chrift, and to 
 eftablifh it with better promifes, H^.8.8. and that none of all man* 
 kinde lliould be faved but onely they who are ia Chrift and under 
 this Covenant. Now thefe things being thus : If the blelling 
 wherewith God bleffcd theTeventh day, beany ipirituall blelling, 
 it muft needs be in and under Chrift promifed : Yea it miift needs 
 be either the promife made to man on that day, that Chrift Qiould be 
 his Redeemer, and Chrift his undertaking openly to be mans lurety 
 and Mediator, or elfe lbme fpeciall blelling which comes by Chrifts 
 mediations the gift of the Spirit, and Ipirituall grace given to man 
 to beleeve in Chrift,to reft on him,and in him to feek eternall reft ; or 
 Gods acceptation of Chrift for mans furety, & Gods refting on Chrifts 
 fatisfadion and righteoufneffe. In very deed, let others thinke what 
 they pleafe, for my part lean fee no reafon either in thistoxtorany 
 other text of Scripture to perfwade me that this blelling was any, but 
 the fupernaturall and heavenly blelling, even Gods gracious favour, 
 kindnefleand love then firft {hewed to man in Chrift, bypromifing 
 him to become the ked of the woman, accepting him for mans fure:y , 
 and refting in his mediation andaifurfickntfatisfacTrion, which blel- 
 ling 
 
The Dothine of the Sabbath. 27 
 
 fing brings with it and includes in it many, yea all naturall blcflings Chap.2, 
 which are true bleflings indeed,and end in eternall happineffe. For by 
 ChriLt who then was frft promifed and revealed, man hath naturally 
 life continued to him, and right and rule over the creatures rcftored 
 and given in an higher degree, and in a more excellent kind : He had 
 power given to him in the (late of inf:ocency to rule over catteli and 
 all living creatures, and to order and command them for his delight 
 and pleaferc Bttt in Chrift he hath power given to kill and facrifice, 
 and to eat them and ufe them for his profit. In the creation God gave 
 to man as his fte ward rule over all creatures and right in them ; but 
 in Chrift he gave man the right ofa ibnne and hcire,and made all crea- 
 tures mans inheritance, which is a firme and unchangeable right,and 
 now all thehlcffings temporall which the elect and faithfull have and 
 pofTeflfe by faith in Chrift and by a true right m him, are bleffed and 
 ianctified to them, and are helps and furtherances to their heavenly 
 glory. And thus I dare be bold to conclude: That the bleffing where- 
 with God blelTed the feventh day, was a blefling above all bleflings na- 
 turall which God gave to man in the iixt day and to other creatures 
 on other dayes of the creation. It was the blefling of his kindnefle and 
 love to man revealed :n Chrift promifed, which includes in it the refti- 
 tutioncf man to all naturall bleilings^ll which all man-kind have and 
 in/oy by Chrift and through his mediation. So that here is a blcfling 
 worthy of an everlafting memoriall among all Adams pofterity,which 
 juftly bound them all toobferve that day of the wee^a«o the honour 
 andpraifeofGod, untillthe commingin ofrhefullneflfeof that blef- 
 fing on the day of Chrifts reflection, which is the firft day of the 
 weeke and the eight from the beginning of the creation, which all 
 Chriftians by vertue of the inftitution of the Sabbath here in my text, 
 are bound to kcepe holy and to folemnife with thankfullnefle for all 
 blcflings in Chrift promifed on the feventhday, and on the firft day 
 fully exhibited a perfect Redeemer in his refurredion.And thus I have 
 difcovered out of this text the whole ground upon which the Lords 
 holy weekly Sabbath is founded, which is briefly comprehended in 
 theie 3 .particulars . I . Gods per ft fling of tie Workcreated. 2 . Cjods rest on 
 the feventhday. l.Cjods bleffing of it. Out of which particulars as I 
 have laid them open : this Doctrine doth arife. 
 
 E 1 CHAP. III. 
 
The Dttfrine oftht Sabbath. 
 
 CHAP. III. 
 
 DoB •"pHatthefirft inftitution of the Sabbath on the fcventh day of the 
 1 firft vveeke of the world was grounded upon Chrift, and occa- 
 fioned by the promife of him to be mans mediator, and the worlds 
 redeemer. And the true and proper grounds of the fanelirication of 
 the weekly Sabbath, upon which it ftands perpetually to the worlds 
 end, and to die eternall reft in Heaven, are Gods perfecting of the 
 created world by bringing in redemption by Chrift, Gods reft, de- 
 light and pleafure in Chrifts mediation, and Gods bleiTIng the fc- 
 venth day with a blefting farre above the blefiings of all other dayes, 
 even the giving Chrift a perfect Saviour for mat>kinde. This 
 point is moft plaine and manifeft by that which I have before deli- 
 vered. But yet for the better fetling of our judgments and confir- 
 ming of our hearts in the knowledge and beleefe of this truth, It will 
 not be amiffe to adde further proofs and reafons grounded on the 
 facred Scriptures. 
 
 lReafin. ^irft that which is the ground of Gods fanftifying the fevrenth 
 day above all the other fix dayes of the wceke muft necdes be fome- 
 thing which came to pafle on that day, which firre excelled the 
 workes created on the iix dayes. For the holy Scriptures and the 
 common pra&ice of all nations doe concurre in this, that all holy 
 dayes whether weekely, monthly or yearely are obierved and were 
 Hrft inftituted in memory of fome notable and extraordinary thing 
 which on thofe dayes of the weeke, month and yeare happened 
 and came to pafle, witnefT: the Paflfrover, Pentecoft, the.feaft of 
 Purim, and dedication, the feaft of Chnfts nativity, refarrection, 
 afcention, our fifth oi November and many others. But there can be 
 nothing imagined greater then the workes of creation which were 
 all finithedon thelix dayes, but only the promife and revelation of 
 Chrift the Redeemer and the work ot redemption by him the eternall 
 Sonne ofGod, on that day openly undertaken and begun nc,as I have 
 before prooved. 
 
 Firft for Gods ccafing from bis workes of creation, and his bare 
 reft from them, it being a doing of nothing and not making of good 
 things, cannot in any cafe be efteemed better then the workes of 
 the iix dayes wherein God created all things good and perfect with 
 
 naturail 
 
The Do chine of the Sabbath . 2 9 
 
 naturall perfection. For doing of good is better in the judgment of all Chap.g. 
 reafonablemen,then doing of nothing. 
 
 Secondly, for Gods perfecting of the creation by bringing man 
 and woman the lafl and chiefeft of his creatures into beeing that 
 was on the fixt day, and his making of every creature compleat 
 and perfect in his kinde, that was done on the feverail dsiyes in 
 which they were feveraliy created, and cannot be any ground of 
 fructifying the feventh day but rather or the (ix dayes of the weeke. 
 Wherefbie it remaines that Chrift promifed a perfect redeemer on 
 the feventh day of the world and beginning actually to mediate for 
 man and to communicate his Spirit and fupernatur all grace and faith 
 to our firft parents, is the ground of the inltitution of the weekly 
 Sabbath on that day. 
 
 Secondly, a fupernatur all efifeft cannot proceed from a naturall iRea/on. 
 caufe, a fpirituall building cannot be furely ietled on a naturall ground 
 and foundation. If the erfjcl: be fupematurall, the caufe mull: be 
 fuch , and if the building be fpirituall, the foundation alfo inuft be 
 fpirituall on which it is fetled. Now the lan&ification of the Sabbath 
 as it is Gods worke in the hYft inftitution, is a feparating of a day 
 from naturall, to heavenly, fpirituall and flipernaturall ufe, and to 
 workes which tend to fuch an end as cannot be obtained by crea- 
 tion, but onely by the mediation of Chrift • and fan&ification of 
 the Sabbath as it is a worke ana duty which God requires of a 
 man, is wholy exercifed about things which concerne Chrift, and 
 which have relation to him, and which none can rightly pcrfbrme 
 without the communion of the Spirit of Chrift, and the faving gifts 
 and graces of God in Chrift. The Hebrew word Kadajh fignihes 
 onely fuch workes in all the Scriptures wlierefoever it isufed, and 
 never any thing is faid to be holy or fancliried but in, for, and by 
 Chrift, wherefore that ground of the Sabbath muft needs befome- 
 thing in Chrift, or indeed Chrift himfelfe on the feventh day firft pro- 
 mifed and revealed a perfect and al-furficient Redeemer and mediator 
 to gather all things to God. 
 
 Thirdly that which hath no proper or principall end or ufe, $Rea(ori. 
 but fuch as prefuppofeth Chrift and his mediation, and isfubordi- 
 natetohim promifed and to the revelation of redemption by him, 
 muft needes be grounded on Chrift, and receive the firft inftitution 
 and Originall from the promiie of him, or him promifed. This is 
 
 E 3 a 
 
30 The Doctrine of the Sabbath. 
 
 Chap.3. acertainc truth which with no colour of reafon can be denied. For 
 God doth nothing in vaine, he makes all things for their proper end 
 and ufe, and brings nothing into being before he hath a proper end 
 and ufe ready before band,for which it may ferve.Now the proper and 
 principall end end ufe of the Sabbath for which the Lord is faid in 
 the Scriptures, to inftitute and give it to his people, is fuch as prefup- 
 pofeth Chrift and his a&uall mediation, and is fubordinatc to the 
 promife of redemption by him. 
 
 Firft God himfelfe tcftifieth both in the Ltwrfsxod.% 1 . 1 3. and alfo 
 in the Prophets, Ezech.20.12. that he gave his Sabbath to his people 
 for this end and ufe, That it might be aperpemallficrm betweene him and 
 them, to confirme them in this knowledge and beleefe, that he it their 
 CjodVvho dotf] finttifie tljem. 
 
 Sccondly,another maine ufe for which God instituted the Sabbath is, 
 that it might be a figne and pledge to his people of the eternall reft or 
 Sabbathifme which remaines for them in Heaven, and untill they 
 come to that reft, they are bound to keep a weekly holy Sabbath to 
 put them in hope of that eternall reft, fomuch maybe gathered from 
 the Apoftles words.H^.^ ,9. 
 
 Thirdly, the Sabbath is for that end and ufe that by keeping it holy, 
 and by fanchfying our felvcs to the Lord, and delighting our fclves in 
 j- . ■ him,and in his holy worfhip, we might grow up in holineffe without 
 which none can come to fee and enjoy God, and fo might draw ftill 
 more neere to God till we be fully fitted to fee and enjoy him in glory, 
 and to come to his eternall reft in Heaven. Now all thefe principall 
 ends and ufes of the Sabbath doe prefuppofe the promife of Chrift and 
 his mediation. 
 
 For firft in him alone as he is our mediator, God becomes our God, 
 who doth fandifie us,and without Gods fhedding of the HolyGhoft on 
 us through Chrift, we can never be truly ianftified, as appeares Rom.%. 
 9.Tit.% ,6.8c 1 Cor. 1 .3 o. And in Chrift we are called to be Saints and 
 fan&iried,i Cor.1.2. 
 
 Secondly, there is no thought or hope of eternall reft in Heaven but 
 in and by Chrift, he brings us into that, and by going before us makes 
 way for us, Heb.6.io.& p. 24. It is that which never entered into the 
 heart of man, his reafon conceives it not till God doth revcale it by his 
 Spirit given through Chrift,i CVr.2.9,10. 
 Thirdly? no man can have acceffe unto God but in Chrift,there is no 
 
 approach 
 
The Docinne of the Sabbath. 3 1 
 
 approach to the throne of grace but in him,£fc£.4.itf.Itis Chrift alone Chap. 3. 
 who for his peoples lake fanctified him felfe, that they alio might be 
 ianc1:ihed,^/j.i7.ip. And there is no [..rowing up in grace and holines 
 but in him and by union and communion in one body with him as our 
 headj<6/>/?.4.i 3 ,16. upon tkefe infallible premifes it folio wes neceflari- 
 ly,that the proper end and ufe of the Sabbath rrefuppofing Chrift, the 
 firft initimtion thereof muft needs be grounded on Chrift alio 
 
 Fourthly,! f Chrift as he is the Son of man united in one perfon unto 4^T^ 
 God,and fo our mediator 3 be the Lord of the Sabbatb,fo that the altera- 
 tion and change of it from one of the leven dayesto another, is only in 
 his power and depends wholy on fome change in him ; then the initi- 
 tutionofit is grounded on thepromiieof him and upon his mediati- 
 on. Now the Antecedent is manifeft by our Saviours own words. 
 Mat.i 2.9. where he calls himfelfe Lord of the Sabbath day. And by 
 his refurreclion andbecomming the head ft one of the corner , the Sabbath 
 is changed from the day of him promifed unto the day of the full exhi- 
 bition of him a perfect acluall Redeemer in his refurreelion, as David 
 foretold, P/S/. 1 1 8. And the practife of the Apoftles in all Churches of 
 Chriftian Gentiles doth abundantly declare, Acl.20.7. & 1 Cor.16.2. 
 wher fore undoubtedly Chrift promifed, Was the feft ground ofthein- 
 ftitution of the Sabbath, and as our Saviour in that place of the Gofpell, 
 Mat. 1 2.p.ahnrmes it was made fbr man, that is,not only for mensufe 
 but alfo for him, thefonofmau: and upon the promife and underta- 
 king of him to, become man and the (c^d of the woman, fbr mans re- 
 demption and for deftroying the works of the Divell, 
 
 USE. 
 This Doclrine thus fully proo\ed and confirmed, is a Doctrine of 
 fpeciall ufe to work in the hearts of all true Chriftians, who have all 
 their hope & confidence in Chrift, an high and holy reverence and efl> 
 eem of the Lords holy weekly Sabbath,and to provokand ft ir them up 
 to a carefull,confciombie and diligent obfervation thereof in all their 
 generations, for the promoting and propagating of piety, and for the 
 increafe of devotion and advancement of Religion in all fucceeding 
 ages. If the obfervation of the weekly Sabbath were but a dictate of 
 naturcjwritten in mans heart in the creation;thcn were the chicfeend 
 andayme of it no more but an earthly felicity, and the fruition of 
 a natural! life in an cfirthly paradice. 1 1 iliould be no better thai one of ' 
 the duties which belong to the old covenant of life, and juftificatibh 
 
 by • 
 
The Dotfrine of the Sabbath. 
 3 2 
 
 Chan 2 W mans owne works; which is aboliflied and made void by mans fall. 
 And it is wholy fruftrated of the proper end and ufe of it, which was 
 juftification and life by works of a mans owne doing. And fo being not 
 a part of the wifedome which is from above, it mould be of lefFe eft- 
 eem and of common and ordinary account with holyChriftian Saints. 
 Or if the Sabbath were a legall rite and ceremoniall ordinance onely, 
 iuch as were facrifices, burnt offerings, circumcifion and legall purifi- 
 cations, which were fhadowes of things to come, then mould it bea- 
 bolifhedby the full exhibition of Chritt, and the obfervation thereof 
 among Chriftians of the beleeving Gentiles,^ were no better then fct- 
 ting up of abominations which make defolate by cutting men of 
 from Chrift. 
 
 But here we are taught better things concerning the Lords holy 
 weekly Sabbath,to wit:that it is an holy, Heavenly, Evangelical! ordi- 
 nance, wholy grounded upon Chrift and depending only upon him, 
 firft inftituted upon thepromife of Chrift, and limited to the feventh 
 day of the week,(in which he was promifed to be mans redeemer ,and 
 did undertake,and in fome meafure begin actually to. mediate and to in- 
 tercede for man with God) and was commanded to be kept only on 
 that feventh day, during the time of the old Teitament while Chrift 
 was only promifcd,and the fathers {ought falvation'inhim to come. 
 
 And now ever fmce the full exhibition of Chrift a perfect- redeemer 
 in his refurrection, neceffarily impofed on all Chriftians,- and limited 
 by vertue of the firft inftitution and foundation of it upon Chrift, to 
 that day even the firft day of the weeke, which is the greateft day of 
 Chrift appearing in the nature of man on earth, that is the day of his 
 refurrection to glory and immortality, and the day of his compleat 
 victory and triumph, in his owne perlbn over fin, death, the Divell and 
 all the powers ofdarkneffe. 
 
 So that though the particular dayes of the weekely Sabbath, that is, 
 the feventh of the weeke in the old Teftament, and the firft in the 
 new ; and under the Gofpell may truly be called temporary and cere- 
 moniall, becaufe they have their fet times and feafons ; the one the 
 time and feafon only under Chrift promifed ; the other the time and 
 feafon under Chrift fully exhibited, that is, the whole time of grace 
 under the Gofpell untill we come both in foulcs and bodyestothe 
 eternall Sabbath and reft in Heaven, when ( Chrift our Mediator 
 having deft royed all enemies and delivered up the Kingdome to God 
 
 his 
 
t The Dottrine of the SMath. 33 
 
 his Father) God fhall be all in all : yet they arc fuch ceremonies as arc Chap.j 
 holy in their feafons, not by fignification andconfecration to holy and 
 fupcrnaturall ufe only, as legall fhado wes were:but alfo materially and 
 in refpecl of the very duties, which are performed in obfervation of 
 them; yea and effectivcly,becaufe the due obfervations of them pro- 
 perly tends tobegit and incrcafc true holineffe in Gods people. 
 
 Befides, if we confider the obfervation of a weekly Sabbath (im- 
 ply in it felf without limitation to a particular day, fo it is a perpe- 
 tual! ordinance of God which bindes all man-kind to the end of 
 the world. 
 
 And there is none of all Adams pofterity ,but by Gods firft institution 
 he is bound to keep the holy weekly Sabbath,upon that very day of the 
 weeke, which by the word of Cod and the ground of the inftitution, 
 appeares tobemoft feafonable in the age and the (late of the Church 
 under which they live and have their being on earth. 
 
 Now thele things being fo, how is it poflible that any true fincere 
 Chriftian ( who as by one fpirit and by a true lively faith, fo alfo in his 
 whole heart and in all holy affections is united unto Chrift ; and hath 
 all his hope and confidence in him as in his only Redeemer, Lord and 
 Saviour) fhould not have the weekly Sabbath in moft high efteeme, 
 which was firft grounded upon Chrift premifed, and came in upon 
 thefeventh day of the world, together with the word of promife and 
 the glad tidings of the worlds redemption by Chrift : and with the 
 two perpetuall commandements of repenting and belee ving in Chrifl:, 
 which are the great commandements of the Goipell, which holy and 
 blened Sabbath hath ftill continued and gone along with Chrifl: pro- 
 mifed on the feventh day, during the time of the Old Teftament, and 
 fince the full exhibition of Chrifl: in his refurreftion, hath advanced 
 forward together with Chrifts unto the firft day of the weeke, in 
 which day he perfected mans redemption, triumphed over death, 
 rofe up and was advanced to glory and immortality. Surely they who 
 profefl'e love to Chrift, and profane the weekly Sabbath, they are no 
 better then painted hypocrites, yea rather they are to benumbreda- 
 mong thofe bold, audacious and fcarrdalous finners, who prefume to 
 pull a funder thofe whom God hath infeperably joyned together, that 
 is, the Sabbath and Chrift the Lord of the Sabbath, who while they 
 profefTe Chrift in word, doe indeed deny the power of true Chri- 
 ftian godlineffe, and doe what in them lycth to turne thepublicke 
 
 ¥ worfhip 
 
2 a The Doctrine of the Sabbath, 
 
 Chap .4. worftupof God into facrilcgious profanation, andfo to provoke the 
 eyes of his glory. Thus much for the fecond maine thing nere offered 
 in this text,that is,the ground of the holy weekly Sabbath. 
 
 CHAT. I III. 
 
 TH E third maine thing which here offcrs it feifc and which I have 
 propounded to be handled more largely ; as comprehending in 
 it divers fpeciall points of great weight and moment, as the fancli- 
 fying of the feventh day and alfo Gods blefling of it, fo farre as blef- 
 fing (ignifies Gods fetting of it apart to be kept and obferved for a 
 blefled memoriall of thepromife orGhrift, and as it is a part of the 
 firft institution of the Sabbath. 
 
 For Gods bleiTing of a day or of any other thing doth fignific. 1 .His 
 giving of fome notable benefit on that day, or to the thing bleffed. 
 2. H*s fetting o r it apart to a bieflf:d end and ufe, in the former fenfe it 
 belongs to the ground of the Sabbath and fo I have fpoken of it before. 
 In the latter fenfe it belongs to Gods ad of!nftitution,and is in eff;cl 
 the fame with fanclifying of the feventh day, onely this I conceive to 
 be the difference that Cods fanclifying ofa thing is, his federating of 
 it by his word and commandement, to a fupernaturall and extraordi- 
 nary ufe,either proHtable,or unprofitable to it felfe, as his federating of 
 things to be his inftruments otjaft vengeance for the deftruflion of 
 his enemies,and feperating men ro fome holy office for a time,as Saul 
 to prophefie, E lies formes to be Priefts, and jW** to be an Apoftle, by 
 which othce they received no true blcfling, but it turned to their grea- 
 ter curfe at laft.But Gods blelling of a day,or of any other thing.is his 
 fetting of it apart for a bleffed ufe, and his pronouncing and comman- 
 ding it by his holy powerfull word, to be a bleffed day or bleffed 
 thing, and toferve for holy and bleffed ufe, and fo bleiling is that fpe- 
 ciallfanclifying which is feperating of things to a bleffed ufe,and come 
 here to be handled under Gods fanclifying of the feventh day; /For 
 God fanclifying in this place, is a bleffed fanclifying of the day to a 
 bleffed ufe, and the word bleffed is put before to make us cleerely fee 
 and understand fomuch. I will therefore infill only upon fanclifying 
 which comprehends bleffi ng in it,and will firft open and expound the 
 word and fo proceed to points of Doclrine. 
 The Hebrew word Kadafb, is never ufed in any other fenfe in all the 
 
 Scriptures, 
 
The Dolirine of the SMath. 35 
 
 Scriptures, but only to iignific feperating of things from their ordinary Chap.4. 
 and naturall ufe,to ibme ufe more then mturall or above nature, and the 
 fitting and preparing of them for that ufe,as for example combining of 
 nations in an holy league againft Tiddly or other wicked (late to exe- 
 cute on them Gods jult revenge, ^r.6.4.& 12.3.& 12.7.& 5 1.27,28. 
 and feperating ibme cities for refuge^^.20.7. whenfoever this word 
 is attributed to God in all the Scripture,it fignifies either Gods fepera- 
 ting things or times for holy ufe by his word and commandement, or 
 by fome holinefle (hewed or ibme extraordinary holy worke done in 
 them,as € x. 1 9.44. 2 ftro.j. 2 o.or elf e Gods inf ufing of his holy Spirit, 
 and of fpirituall and lupematurall graces and gifts of holines into men 
 by which they are feperated from carnall men, and prepared for hea- 
 venly glory ,as Sx^i.i^.Lev.io.S.^ec.io.ii.fer.i^, where God is 
 laid to lanclifie his people,and to make them holy, that lb they may be 
 fit to come neerer to him. And frequently in the new Teftament, the 
 Greek word *,<*&< nsuicd in this fcnfe,as £yh.%.i6.Heb.i.\\. 
 
 Her- the word figniries not fanclifying by infilling holinefle and 
 making holy,but Gods conlecrating,that is,leperating the feventh day 
 to an holy, heavenly, fpirituall and fupernaturall ufe, by his word and 
 commandement, or by ibme holy worke done firft in it, or fome holi^ 
 neffe firfl: revealed upon r. 
 
 For this was the day in which God by his gratious promifeof 
 Chrift, and by the new covenant of life made with man- kind in him, 
 did communicate his Spirit to our tirft parents, and wrought in them 
 faith and all holy graces needfull to falvation, and fo ofljbah, a woman ^r ?* 
 who brought \V<? to man made our firft mother Chavah y that is the 
 mother of life in Chrift to all living. 
 
 This day, God hereupon commanded to be findtified of men, and 
 kept holy by holy exercifes which tend to the honour and praife, and 
 to the folemne commemoration and memoriall of Chrift promifed, 
 and of his own reft in Chrifts mediation, and this day he appointed 
 to man to be a iigne and pledge of the eternall Sabbath in Heaven,after 
 the end of the world which in (ix dayes he created. 
 
 Here therefore we fee wherein efpeciallyGods landtifying of the 
 feventh day to be an holy Sabbath of reft, did conlift. "Which that it 
 may yet appeare more fully and diftinctly in all the particulars, I 
 will reduce the fummeofall into a few portions, fome negative, and 
 fome affirmative ; which being by evident teftimonies of Scripture, 
 
 F 2 and 
 
3 6 The Voftrint of the Sabbath. 
 
 Chap. 5. and by good arguments grounded on the word of God, prooved and 
 confirmed; the truth will befo cleare and manifeft, that thefimple 
 ihallbe able to underftand the true faneHhcation both of thefeventh 
 day, which was the old Sabbath of the Old Teftament, and alfoof 
 the Lords day the Chriftian Sabbath of the New Teftament under 
 the Gofpell. 
 
 CHAP. V. 
 
 1 . Pofitio T?* rj k we mu ^ not * n an y ca ^ e "n^g^ That Gods fanctify ing of the 
 nemhe. -Eleventh day was the creating or infufing of any naturall holinefTe 
 * into it,by which it was diftinguifhed from other dayes of the weeke, 
 and made more excellent then any of them. My regions are : 
 
 Firft becaufe creating of naturall holinefTe in any thing, is a worke 
 of creation : But God refted from all works of creation on thefeventh 
 day, and from making any thing which belonged to the naturall being 
 of any creature, or to the naturall frame and perfection of it, witnefie 
 the words of my text,and the words of the Lord himfel££*W. 20.15. 
 
 Secondly the Scriptures which are the onely rule of faith, and of all 
 Doctrines of this kind do never mention any naturall holinefTe in any 
 creature which God made in the whole created frame of Heaven and 
 earth ; Although God did create man perfect in his kinde, even in his 
 owne Image : yet I doe not read, that this image comprehended 
 any more in it but naturall gifts and endowments onely, as light 
 of underftanding, liberty of will, moft free to good onely, and 
 well ordered affections all upright; alfo a comely frame and excel- 
 lent temperature of the body, tit to be the feat, fubject and inftru- 
 ment of a living reafonable naturall foule and fpirit, andito rule over 
 all other creatures. Solamon the wife preacher defenbing the image 
 and excellent frame wherein God created man, makes no mention 
 of any holinefTe, but onely of naturall uprightnefTe. Cjod ( faith 
 Ecclef.;. he ) made man upright. Wee never reade of holinefTe naturall to any 
 2 9' but onely to God. 
 
 Thirdly true holinefTe is a gift of fupematurall grace given onely in 
 Chrift, and proceeding from the Holy Ghoft fhed on men through 
 Chrift,and dwelling in them as the immortall ked of God : 
 
 It belongs not to the naturall image of God wherin the firft earthly 
 Adam was created ; but to the fpirituall and heavenly Image of the 
 
 fecond 
 
The Doctrine of the Sabbath. 11 
 
 fecond Adam Chrib, who is aquickning Spirit and the Lord from Chap. 5. 
 Heaven Heavenly, whole Image no man can beare but in the (late of 
 regeneiation,whenhe is borne of the Spirit, and begotten of God to a 
 lively hope, to the inheritance incorruptible and unde filed Which fadcth 1 Pet. i.j. 
 not away; as I have largely heretofore prooved by divers Scriptures 
 which oppolethe image of true holinefie, and undei'led righteouf- 
 neffe which men have in Chrift , to the image of the firft Adam, both 
 that upright in age wherein he was firft made, and that corrupt image 
 whereinfohe was transformed by his fall, as appeares moft plainely, 
 1 Or. 1 5 .45,49.and Eph.4. 2 5 ,24. 
 
 The thing which deceives many learned men, and carries them to 
 thinke that holinefle was apart of mans naturall image in which he 
 was created in this. 
 
 Firft they take it for granted,that all uprightnefle and purity of man objetl. 
 in heart,foule,life and convcrfation, by which he is conformable to the 
 law of nature and to Gods will revealed, and his commandements gi- 
 ven to him, is true holinefle and is fo called in Scripture. 
 
 Secondly, they reade that Adam was made by God upright and had 
 that purity and uprightnefle which made him conformable to Gods 
 law and revealed will,and this was Gods Image in him, and hereupon 
 they conclude, that Adam was created in true holy nefle. 
 
 To this I have heretofore upon another text fully anfwered, by lay- Anf\\\ 
 ing downe a plaine diftinclion gathered from Gods word, and daily 
 experience,and by applying it to this purpofe. For I have diftinguilhed 
 purity and uprightnefle by which man is conformable to the revealed 
 will and law of God into two forts. Firft there is a created naturall 
 purity and uprightnefle founded upon naturall principles, which God 
 gave to man in his firft creation,by which he was conformable toC^ods 
 revealed will and to the law of his nature in the ftate of innocency 5 but 
 this uprightnefle having no other roote or foundation, but mans mu- 
 table nature and frame, was alfo mutable and was quickly defaced and 
 corrapted by the fubtilty of the tempter and mans fall. Secondly , there 
 is a renewed or new created uprightnefle and purity of man in his 
 heart and. foule, life and conversation, which is found onely in Gods 
 elect and faithfull regenerate children by which they are here in ibme 
 meafure made conformable to the law and will of God ; this although 
 it is much ccclipfed and obfeured by the remainders of naturall corrup- 
 tion which ftiiidwell in Gods Saints in this franc life & moftall body, 
 
 F 3 and 
 
3 8 The Doctrine of the Sabbath. 
 
 Chap.5. and doth not (Line forth in the true brightneffe of it, yet it proceeds 
 from an eternall fountaine, the pure waters whereof ipring up unto 
 life eternall, and cannot be defiled but remaine pure, though they parte 
 through the dead feaof Sodom, the filthy lake of mans naturail corrup- 
 tions, which dwell ftill in this body of death, this pure fountaine is the 
 fpirit of regeneration which God (hed through Chrift on the elecT:, as 
 our Saviour himfelf teacheth, ^.14.4. & 8.38539. And becaufe this 
 Spirit even the Holy Ghoft which daily renues them, being (hed on 
 them in their new birth,T/V.3 .5 ,6. doth dwell in them as the immor- 
 tall feed of God,and abides with them forever,^. 1 4.1 6. & is ftronger 
 then the fpirit of malice the Divell, which overthrew our firft parents 
 and ever fince rules in all worldly men, 1 ^£.4.4. Therfore it is true 
 purity and uprightneffe whicla cannot faiie nor deceive us as Adams 
 did;and this is that which the Apoftle cals the new man and the righ- 
 teoufheffe and holme fe oftrutio, Sphef.q. 24. in the lame fenfe that fpiri- 
 tuall 9 fupernaturall and heavenly graces at e called tfoe true riches, that is, 
 the riches durable and incorruptible,which will never lye unto us: nor 
 by failing deceive us, Luk.\6. As for the created purity and upright- 
 nes by which the firft Adam was conformable to the law, it is never in 
 all the Scriptures called by the name of holineffe, neither is it, or any 
 morrall virtue in any unregenerate man any true holines,becaufe it pro- 
 ceeds not from the Holy Ghoft who dwels in the regenerate and 
 works all true holines in them. I wifli that all the learned would feri- 
 oufly weigh this truth and embrace it with their hearts, and beare it 
 continually in their minds and memories : For this will at one blow 
 raze to the very foundation all Pelagian, Popifh, Arminian Hcerefies, 
 concerning the power of mans free will,the efficacy and merit of mans 
 naturail works done before regeneration, and the falling away of men 
 regenerate and juftified, from the grace of God and from juftifying 
 faith and true holineffe, alfo concerning univerfall grace given to all 
 men,by which they have it in their own power to be faved. 
 
 And if it would pleafe the Lord to open the hearts of our people 
 rightly to conceive this difference, betweene the Image ofthe firft 
 and fecond Adam, and betweene the created naturail uprightneffe 
 of zsfdam } m& the fpirituall uprightneffe and infufed holineile wherein 
 the fecond Adam was conceived and framed by the Holy Ghoft, this 
 would ravifti their hearts and fill them with admiration of thefingular 
 love of God to his elect in Chrift, and of the Angular excellency of 
 
 the 
 
The Doctrine of the Sabbath. <o 
 
 the grace and holinefle, and of thofe high prerogatives which the re- Chap. 6. 
 generate and faithflill receive and enjoy through him, tvhich indeed 
 fofarrc exceedeall that belonged to man in the date of mnocency, 
 asChrift the fecond Adam in his humanity exceeded the firft Adam, 
 and immutable grace exceeds mutable nature, as eternall fiuition 
 of God in heavenly glory, excels the fruition of fading pleafuresin 
 an earthly paradife. 
 
 CHAP. VI. 
 
 SEcondly, Gods fanctifying of the feventh day was not the creation 2 ,Netfa- 
 or infufing of any fpirituall or fupernaturall holinefle into it, by t j ve p _ 
 which it did excell all other dayes of the week. For firft of all fpirituall n t { on% 
 and fupernaturall holinefle is created and infufed by the Holy Ghoft, 
 only into reafonable creatures Angels and men, and cannot be in any 
 thing void of reafon,underftanding, free will and affections. Although 
 things without life, and creatures void of reaibn, are called holy by 
 way of relation,becaufe they are dedicated to an holy ufe:Yet nothing 
 is called holy by holinefle of qualification, that is,by holineffe inherent 
 and heavenly grace, quality and perfection, but only man and the holy 
 Angels who are partakers of the Holy Ghoft , and have him dwelling 
 and working in them. For this holineffe is unftained purity and un- 
 fpotted oprightneflfe, which poffcffeth and informeth the understan- 
 ding, will, defires, affections and inclinations of reafonable creatures, 
 and makes them conformable to Gods revealed will and the rule of his 
 law. So that to imagine holinefle infufed into any time, place or any 
 other thing, which hath not reafon and understanding and will, is a 
 meere dreame, dotage and fuperftition. Times and places, as holy 
 dayes, and holy temples,are holy in Scripture not for any holinefle in- 
 herent in them, which they communicate to Gods people, but be- 
 caufethefe dayes and places are dedicated toholyufe, and in them 
 God ispleafcdby his Spirit working with his word and ordinances, 
 tobegetjincreafe and ftirre up holy affections in men, and to move and 
 enable them to performe holy actions according to Gods will. 
 
 Secondly, all true infufed inherent holinefle, created and wrought 
 by the Holy Ghoft, fpringsfrom an eternall fountaine, and is foun- 
 ded upon a fure rock which can never be removed but ftandeth firms 
 forever. Where Gods Spirit once informeth or taketh pollefTion, 
 
 and 
 
the DocJrwe of the Sabbath. 
 
 m*t\ 
 
 Chap.7. and worketh true holineflTe there hce abides for ever, fob. 14. 16. 
 The Divell and all the powers of darknefle cannot prevaiie, nor dif- 
 porTefTehim, fir he is greater then they all, \ Joh.q.q. So that if God had 
 fan&ified the feventh day, by infufing holyneffe and informing it 
 with the Holy Ghoft, it could never have beene profaned, polluted 
 and defiled by men, neither could there have beene any change of it 
 from the holy Sabbath to a common and ordinary day of the wecke, 
 as now we fee by Chrifts refurreftion ; It mould have continued Gods 
 holy weekly Sabbath for ever, even as men once truly regenerate and 
 fmftified by the Holy Ghoft, are by that Spirit fealed unto the day of 
 full redemption,£/?^4. 3 o. 
 
 CHAP. VII. 
 
 i.Poptio Hp^ £ affirmative pofitions wherein I will mew how God fandti- 
 
 affirma- ^ ec * ^ 1C teventh day are three. Firft God did on that day reveale 
 
 himfelfe to man a moft pure and holy God, more then in all the fix 
 dayes of the creation. For in creating' all things of nothing,he mewed 
 his power and omnipotence in making ail things good and perfect in 
 their kinde. And infettingthe Heavens and the earth and all creatures 
 in fuch an excellent and comely order,- hee mewed his wifedome 
 and goodneffe. And in making man upright in his owne Image, and 
 giving him dominion over all living creatures to order them accor- 
 ding to his will, and to the law written in mans heart, he declared 
 his righteoufnefie. But on the feventh day by promifmg Chrifta 
 perfect redeemer and Saviour, he manifefted and revealed his moft 
 perfect purity and holinefle divers wayes. Firft by his fuffcringof 
 man to live in his fight, and to approach to his prefence when he 
 was corrupted by his fall, and become filthy and abhominable, and 
 in the ftriclnefte and rigor of juftice worthy to be deftroyed with 
 eternall death, God did plainely mew that he is a God infinitely holy 
 and cannot receive theleaft fpot and ftaine of mans corruption ap- 
 proaching to his prefence, butanpeares moft pure and glorious, and 
 Hiines forth beyond all meafure, by making an holy ufe cf mans un- 
 clcaneffc, and ordering and difpofing it to the more full manifeftation 
 and communication of his glory and goodneffe to his elect in Cbrift : 
 For as the purity of gold doth more appeare by abiding moft pure 
 and perfect in the midft of confuming fireand a furnace offier full of 
 
 un- 
 
ihe Dotfrinc of the Sabbath. 41 
 
 — J^^^^t^die touching of things moft unclcane : So CbapA 
 Gods perfect purity and holinefle appeares moft ^finite and unfpot- 
 S in that h buffers unclcane man, made hlthy and abhommablc by 
 finne to live in his fight and prefence, and doth order and diipofehis 
 uncle neffe to an holyend, and doth meddle with it, and touch it, and 
 vet is ; no whit diminished or oofcured thereby but made more bright 
 and relplendent in the eyes of the world. Secondly God by his pronii- 
 fin^of Chrift to become man, and in mans nature to make a hill and 
 perfect fatisfadion to juftice for mans finne, did fhew his infinite pu- 
 rity and holy hatred of finne, more then by any worke of creation In 
 that rather then mans finne and filthinefle ihould not be punjftied to 
 the ftlland his juftice fully fatisfied, he would give his own Sonne, a 
 perfon of infinite value to beare the curfe, and fcffa the whole punish- 
 ment of finne in mans nature and fo to make full iatistachon tor it. 
 
 Thirdly ,the revealing of Chrift and promifing of him to be a fecond 
 ^^w»,who is the Lord from Heaven heavenly,and a quickning Spirit, 
 through whom he doth richly fhed his Spirit on Adam and all his elect 
 feed in their generation 5 which holy Spirit doth dwell in their fraile 
 earthly fin full bodies,as in a Tabernacle and Temple all the time of this 
 fraile life, and is not ftained nor defiled with their corruptions : but 
 doth abide moft pure and holy, and doth overcome, mortifie and kill 
 by a Ions and lingering death the eld man of fin in them, and workes 
 in them that fpirituall purity and holinefle, which though it be but like 
 a graine of muftardfieed,- yet cannot be deftroyed or defiled, but increa- 
 feth mere and more,and prevaileth againft all powers ofdarkneflqthis 
 doth above all fhew the infinite purity and holinefle of God and ofhis 
 Spirit. And therfore 1 conclude that God by promifing and revealing 
 Chrift on the feventh day, did then firft fhew himfelfe infinitely pure^ 
 and did manifeft unfpetted holinefle more then in allthenxdayesof 
 the creation : and this is the firft point ofhis falsifying of the day, to 
 bean holy Sabbath of reft, untillthe full exhibition of Chrift madea 
 perfect actuall redeemer on the day of his refurreftion. 
 
 CHAP. VIII. 
 
 SEcondly,God on the fev enth day , did through Chrift promifed ftied i.PoJttio 
 the Holy Ghoft on our firft parents, beget them of hisimmortall affirma- 
 feed, fanctifie them and wor k faith and all fa ving graces in them; fo the. 
 
 G that 
 
42 The Doctrine of the Sabbath, 
 
 Chap.8. that they beleevcd thcpromife and found reft in Chrift. And fo this 
 was the day wherein God did firft make man aftuall partaker of his 
 Spirit, and did worke in him true holineff:, and conforms him to the 
 linage of Chrift. This appear es by three things. 
 
 Firft by Adams words, ftap.3.20. where notwithftanding Gods 
 pafTiHgofthefentence of bodily death againft him,and of Ms returning 
 toduftin the grave, in the words next before : yet he by faith layes 
 hold on eternall life in Chrift the promifed feed, and being ftrengthe- 
 ned with might by the Spirit in the inner-man, doth call his wife 
 Chavab y which fignitfes /^,becaufe by Chrift promifed to become her 
 feed,ftie iliould be the mother of all li ving,and not only ail his naturall 
 feed, fhould by Chrift have naturall life f jr a time, and being on earth 
 continued unto them:but alfo after death his wife and ail their elect 
 feed fhould have life eternall in him. This is a ftrong argument of a 
 lively faith, and of the quickning fpirit given to Adam upon the very 
 day of the promife which was the feventh day. 
 r Secondly, that ournrft parents had the holy Spirit given them on 
 that day, and by faith were juftified and made partakers of the righ- 
 teoufnefle of Chrift ; the coats of skins doe fhew which God fitted to 
 them and put upon them. For undoubtedly thefe skins were of cleane 
 beafts, which God taught and commanded them to kill and cff.r in fa- 
 cridce as types,figures and pledges of their redemption, by the death 
 andfacririce of Chrift: and thefe coats made of the skins of beafts 
 facrifked, and put upon ourrirft parents by God himfeife, did pbinely 
 forefhew the covering and cloathing of all the faithfull with the 
 robes of Chrifts fitisfodioiiandrighteoufnefle, and were a token and 
 pledge to them, that they were jalnied by faith in Chrift to come, 
 and cloathed with the garments of falvation. For all Gods works are 
 perfect: he gives to no min by his owne hand immediately the out- 
 ward pledge and feale without the inward grace. 
 
 Thirdly, Adams teaching of his fonnes, Caine and Abelho facrihee, 
 and to bring offerings andrirft fruits to God, which were types of 
 % Chrift. and of Gods reft in his mediation and full fatisfacTion, and that 
 4 * at the end of dayes, that is,the feventh which is the laft of the weeke, 
 and Gods holy weekly Sabbath, thefe I fay do teftifie Adams faith in 
 the promife, his holy obedience to Gods commandement of keeping 
 holy the feventh day, and his holy care to teach his children holy obe- 
 dience atfo. Now this being manifefted, that on the feventh day God 
 
 did 
 
The Dclfrine of the Sabbath. 4$ 
 
 did firft fan&iflc man by his holy Spirit, and did bring in holinefTc into Chap.9* 
 the world among men, we muft needs acknowledge this a fecond 
 point ofoods fandifying that day, and making it fit to be his holy 
 weekly Sabbath and the day of his holy worfriip. 
 
 CHAP. IX. 
 
 THirdly the Lord God for amemoriall ofthefe fupematuralland ^.PofitH 
 heavenly things firft revealed and done on thefeventh day, and affirm*- 
 for a pledge to man of the eternall reft in Heaven, did alfo by his five. 
 w r ord and commandement, appoint every feventh day to be unto man 
 a day of reft from his own workes which concerne this worldly life, 
 and to be kept an holy Sabbath to the Lord his God, and this is 
 the third point of Gods fancTifying the feventh day, and fcttingit 
 apart for holy and heavenly ufe, and for holy worfhip, ferviceand re- 
 ligious duties which tend to beget and increaie hoiineffe in men, and 
 fo to bring them to fee and enjoy God in the eternall reft of glory. 
 This point becaufe it is of greateft weight and moment, and compre- 
 hends in it many of thofe things which are neceflary to be laid open, 
 and made knowne for the diftinclandpiohtableunderftandingofthe 
 Lords holy werkly Sabbath, and the right obfervation thereof, to- 
 gether with the duties which belong thereunto and are therein re- 
 quired. Therefore I will doe my bed endeavour to handle this point 
 more fully, and to lay open diftinctly the fpeciall things therein con- 
 tained,and that in this method and order. 
 
 Firft I will proove this maine point, to wit: that Gods blefiing 
 and fanclifying of the feventh day, did include the giving of a law 
 and commandement for the keeping of an holy weekly Sabbath, and 
 Gods giving of this commandement was a maine and fpeciall part of 
 hisfandifyingofit. 
 
 Secondly I will enquire and fearch out the nature of that law and 
 commandement, and how farre and in what manner it bindes Adam 
 andallhispofterity. 
 
 Thirdly, becaufe every law which God gives to man, doth impofe 
 a duty upon man, and bindes man to the performance of it, therefore 
 the very words of the text bind me to handle at large, mans duty 
 which this commandement of God, and this word by which he did 
 blefle and fandific the feventh day, doth impofe upon Adam and all his 
 
 G 2 poftcrity 
 
44 ?fo Dotfrine of the Sabbath. 
 
 Chap.p. poftcrity, even their fanctifying and keeping holy the Sabbath day. 
 
 For the ptoofe of the maine point, we have three notable arguments. 
 Firft we have the plaine teftimony of God himfelfe,<?Ar. 16.28. where 
 he cals this his bleiling and fan&ifying of the feventh day,by the name 
 of a commandement and law, and tels the Ifraelltes that they not kee- 
 ping of an holy reft;but going out to gather Manna on the feventh day, 
 did refufe to keepe his commandements and lawes, that is 9 his com- 
 mandements and laws which he had given from the beginning, in his 
 blefling and fanclifying of the feventh day • For of other fpcci all 
 lawes and commandements given before that time concerning the 
 Sabbath there is no mention at all in Scripture, neither did God give 
 any befides that from the beginning, untill he fpake unto them after- 
 ward from Mount Sinah, and in the fourth Commandement called 
 upon them to remember the Law of old, given for keeping holy the 
 Sabbath,and renewed it againe to them. 
 
 Secondly, In all the Law of God and in all the Scriptures we never 
 readeof any thing truly hallowed, fan&ified and fet apart for holy ufe 
 but by fpeciall commandement of God, and by the direction of his 
 word: the firft thing which isfaidto be fancTified after the feventh 
 day,is the firft borne of Ifrael, Exod t \^ .2. and this was by Gods fpe- 
 ciall commandement, and therefore he faith that he hallowed them 
 On that day Vthkh he [mote the firft borne ofBgjp^Numb.^.x 3 . The next 
 fanclifying mentioned in Scripture is that of the people of Ifraell 
 when they were to come into the fight and prefence of Gods Majefty 
 at mount Swa,Exod.ip.io. and that was by Gods direction and com- 
 mandement as is there teftified in expreffe words. 
 
 The third falsification mentioned in the Scriptures, is that of the 
 Sanctuary, and the the Altar and all the holy Veffels and implements 
 thereof, and Aaron and his felines the Priefts with all their robes and 
 veftments, alfo the Sacrifices and all other holy things of the Taber- 
 nacle, and they all werefanctifiedby the fpeciall commandement of 
 God,and by direction of his word, as CAfofes in the law tefti(ies,in Ex. 
 4o.and divers other places. 
 
 So the Temple in femfalem and all the h6ly things which were con- 
 fecrated and dedicated to the fervice of God by Solamon, are faid to be 
 hallowed and fan&ified by God,i King,^,^,md 2<C/sron.j,ij. that is, 
 by Gods fpeciall commandement and direction. 
 
 And Mofes his dedication of all things in the law? is faid to be by 
 
 bloud 
 
The Doctrine of the Sabbath. 
 
 45 
 
 bloud and that by precepts fpoken to the people according to Gods Chap.p. 
 law, H^,p. verf.i p,2 2. And every creature of God is laid to be fan- 
 cTified to the ufe of the Saints by the word of God and by prayer, 
 I 7702.4.5. 
 
 Now if in all Cods word every thing is faid to be ftn&hied by 
 the word and fpeciall Commandcment of God; and wherefbever in 
 all the Scriptures God is laid to ianclifie any thing, and to feperate it 
 for holy ufe : The word ( iandlifie ) doth neccilarily imply a com- 
 mandement , and fpeciall Law of God given for the feperating 
 
 of it. 
 
 It were againft all reafon and common fenfe to deny here in this 
 text that the words (B/ejfe and (an&ifie) doe neceflfanly alio 
 imply that God gave a fpeciall commandement and law for the kee- 
 ping of his holy\veekely Sabbath an holy reft unto him the Lord 
 our God. 
 
 Thirdly, whatfoever is fandtihed by God and fo dedicated to holy 
 ufe, that it is not in the power of any creature to alter and change and 
 turne it to another ufe, without fin and tranfgreiTion againft God, that 
 iscertaincly eftabliihed by afpirituall law of God, for where there is 
 no law there is no tranfgreiTion.Now after that God had fandtified t he 
 feventh day, and appointed it to be the reft of the holy Sabbath. It was 
 a (in and tranfgreflion not to keep it, or to change and alter it to com- 
 mon ufe, yea it was tranfgreHion againft Gods commandements as 
 appearesin the place before mentioned, Sxod.16.2^^. Therefore 
 Gods fandtifying the Sabbath was undoubtedly by giving of a com- 
 mandement for the due keeping and obferving of it. 
 
 But from this point thusprooved, there arilethan objection, the Objeft. 
 anfwering and removing whereof feemes to be a matter of fome 
 moment. For this being granted, that God in fandtifying the fe- 
 venth day immediately after the ending of the creation, did give a 
 fpeciall law for the obfervation of the feventh day of every weeke as an 
 holy Sabbath : And if a thing once confecrated by Gods law to holy 
 ufe, may in no cafe be turned to common and profane ufe,and whofoe- 
 ver doth change it,i1nnethmoft grievoufly,as appeares Sxod.^o.i 2. and 
 Num.16. 3 8.and alio by the deftrudtion of King Bdjhazzer for turning 
 the hallowed Veffels of the Temple of 'ferufilem to common and pro- 
 fane ufe, Dan.y It will hereupon follow, that Adams pofteri ty in 
 all ages are bound to kecpe the weekcly Sabbath on the feventh day, 
 
 G 2 and 
 
4 ^ The T> olivine of the Sabbath. 
 
 Chap .p. and no creature may change it to another day without grievous fin. 
 And the Chriitian Churches which have changed the Sabbath to 
 the flrf!: day of the weeke ; and have made the feventh day a common 
 day wherein they doe the workes of their private calling and their 
 worldly bunnefle, have tranfgreflfed Gods law info doing. Neither 
 have they any warrant or ground from this firft inftitutteq, or the 
 fourth Commandement ( which commands the Sabbath of the fe- 
 venth day ; ) to keepe their weekly Sabbath on the Lords day which is 
 the fiift of the weeke. 
 An fa ^ or ^ ie ^tisfying of this obj c&ion,and clearing of this doubt,divers 
 
 things may be aniwered. Firlt that in the moft (trid commandement 
 ofGod by which be binds men to the keeping of holy affemblies, and 
 publicke folemnities for the performance of religious duties, worfhip 
 and iervice to his majefty in memoriall of his extraordinary bleflings 
 and tenef1ts,though thefolemne duties be limited to fome certaine and 
 fit daies, and thole particular duties be named in the law. Yet if the 
 fubftance of the Commandement be kept, that is, the holy folemnity 
 obierved, and the duties, worfhip and fervice be performed, in as full 
 and ample manner as the law requires, though the particular dayes of 
 the month, yeareand weeke be changed, upon good reafon and for 
 weighty confideration;The Lord doth difpence with alteration of that 
 circumftance to another day and time,which appearesby good reafon, 
 and for ju(t caufes to be more convenient, and doth allow and accept 
 that for the right performance of his law. This is manifeft by a plaine 
 inftance and example given by God himfelfe. 
 
 For the law of the PalTeover which God gave to Ifrael did command 
 them to keep that fealt in their generations,upon the fourteenth day of 
 the firft month, and that under paine of being cutofF^AW.i 2.14,1 8. 
 and Lev.i^.^.And yet upon jut? occaiion/uch asGodslaw approoves, 
 either of uncleanncflfe or abfence from home upon a far journey, it was 
 lawfull to change the particular time, and to keep the paffeover on a- 
 nother day more convenient,even on the fourteenth day ofthe fecond 
 moneth, Nftmb.9-.il, And fa Hezekiah and all the people of Ifraell and 
 Judah kept it and changed the da) r ,2 Chro.yo. And hereby the Lord him- 
 felfe teacheth us ; that the Lawes which command holy folemnities 
 and bind all his people in their generations to the due obfervation of 
 them on certaine fet dayes 3 fuch as the law ofthe weekly Sabbath, and 
 the yearely PafTeover, may ftand in force and be duly obferved, though 
 
 the 
 
The Dotfrine of the Sabbath. 47 
 
 the particular day of the weeke be changed upon fuch grounds, as Chap.o. 
 Gods law approoveth and for fuch caufes and reafons, as make that 
 other day more fit,and excellent for the folemnity,then that particular 
 day of the weeke,or of the moneth which is named in the Law. 
 
 Secondly, if any object that the law of the Paffcover was cere.no- obje&.z, 
 niall, and therefore might admit of fome changes, but it cannot be (b 
 in the law of the Sabbath if it be morrall and perpetuall, binding ail 
 man- kind to the worlds end. 
 
 To this I anfwer, that for the time and leaf >n wherein ceremo- ^ n r w% 
 niall lawes are in force they arc cquall (in their obligation and binding 
 of the perfons commanded) to lawes morrall and perpetuall, and 
 therefore the argument an i anfwer is good and firme, and cannot 
 With any good reafon be rejected and denied. 
 
 Thirdly, divers pofitive lawes which are morrall and perpetuall and 
 bind ^^w,andallhispofterity,in all their generations.though they be 
 flrme and immutable in themfelves and in their obligation : yet be- 
 caufe the duties of obedience which they impofe upon men, and the 
 men upon whom the duties are impofed, are in their ltate and con- 
 dition mutable and changeable, And the changes and alterations 
 of the things commanded in times, places and other relations and re- 
 fpecls, doe not at all change the law, norproove it ceremoniall and 
 changeable. As for example, Gods commandement and law given to 
 Ifratll, was that they mould love him the Lord their God,and ferve him 
 with fuch worfhip as is agreeable to his word. This law bindes them 
 and all Gods people in all generations unchangeably: It bound ail fuch 
 as lived in the old Teftament, to ferve God with facrifices and burnt 
 offerings,and to worfhip him with their firft fruits, and fweet odours 
 and perfumes ofincenfc, and that in the place which he did chule out 
 of all the tribes of Ifraell. And it binds us (till who live under the new 
 Teftamentito love God, and to ferve him, but with a fpiricuall wor- 
 ship and fervice, fuch as is mod agreeable to the word of the Gofpell, 
 as S'.P^/fhewes Rom, 1 2.1. and our facrifices are not of bruite beafts, 
 but our owne bodies devoted to the obedience of Chrift, and facririces 
 of thankes and praife which are the calves of our lips, He b % 13.15. for 
 now men arc not by the law bound to worfhip God injemfzlem, nor 
 in the mountnine of Samaria, but in every place to lift up pure hands and 
 hearts to Cjod, and to \\>or/hip him in spirit and in truth, foh,^ t 2 1 . And 
 to this wormip the fame law doth as ftridly binde us as it did the 
 
 fathers 
 
g The Doffr'we of the Sabbath. \ 
 
 Chap.P tatbers to their bodily facrifices in frrufiiem, though the fervke 
 ' in divers particulars is changed, yet the law is perpetuall and 
 ftands rirme and immutable, and bindes all Gods people in all their 
 generations. 
 
 So likewifefrom thefirft promife of Chrift, a redeemer to man- 
 kinds Adam and all his pofterity are bound to bekeve in Chrift, and 
 tofeeke, expert and hope for falvation and life only in himthepro- 
 mifed feede of the woman, that is, in him made man, and mans me- 
 diatour. And the law of beleeving in Chrift is perpetuall, firmcand 
 unchangeable. 
 
 And yet the duty which he requires is changeable, and is changed 
 now under the Gofpell from that which is under the law, in circum- 
 ftance,for the faithftll in the Old Teftament were bound to expect and 
 wait rbr Chrift and to bekeve in him to come, but we under the Gof- 
 pell confefle Chrift and beleeve in that Chrifl Jefm \Wich is come in the 
 flejh. and whofbever confefleth not Chrift which is come, but beleeves 
 Chrift to come,he is led by the ipirit of Ant i chrift, i $^.4.3 . 
 
 And even thus the cafe ftands with the law of the Sabbath, which 
 God gave in the beginning when he fanftified the feventh day, for 
 by that law he bound Adam and all his pofterity to obferve and 
 kecpe an holy weekly Sabbath, and that on the particular day of the 
 weeke which is the day moft bleffed with the greatcft ble/Iing above 
 all other dayes of the weeke, and wherein the created worke of 
 the world comes to greateft perfection, and that is brought into 
 acTuall being wherein God efpecially refteth, and wherewith he is 
 chiefly fatished and delighted. 
 
 This is thefumme'and fubftance of the law which equally bindes 
 all Gods people perpetually to the worlds end. This law bound the 
 fathers to keepeholy thefeventh day, and laft day of the weeke, in 
 the old Teftament, becaufe that was the day moft bleffed with the 
 gteateft blelling as yet revealed in the world, that is the promife of 
 Chrift, and his actuall undertaking and beginning to be mans media- 
 tor, by which promife of the Redeemer and bringing in of fuper- 
 naturall grace which is fpirituall and immutable, the mutable work 
 of the creation was perfected, and in which mediation of Chrift, 
 God rcfted and took fuch delight, that he would not goc about to 
 uphold the world by way of creation, but committed the reparation 
 of the world to Chrift the mediator. But now under the Gofpell 
 
 fince 
 
7 be Dttfrinc $ftht Sabbath. 49 
 
 fincc the full exhibition of Chrift, a perfect aduall Redeemer, and the Chap.io 
 perfecting of the worke of redemption on the firft day of the weeke, 
 in Chrift his refurrection ; that firft day of the fcv«n, which is the 
 feventh in the weekely revolution, iC we count the dayes, begin- 
 ning with the day next following, is now the day mod blefled, and 
 wherein the created world is after a better manner and in an higher 
 degree perfected, and God findes that actually performed wherein 
 he refteth and wherewith he is fully fatisfyed. And therefore the 
 fame perpetuall law of the Sabbath bindes us to keepe this day for our 
 weekely Sabbath, and that not with fuch fervice as was holy under 
 the law, that is,double bodily facrinces, nor with afTemblies appoin- 
 ted for preaching,reading and hearing of the law,and the promifesof a 
 redeemer to come, and for feeking ialvation andbleflings in Mefliah 
 promifed and yet not come. B ut with fpirituall worfhip and faithfull 
 prayer and invocation in the name of Chrift exhibited and already 
 exalted, and with reading, .preaching and hearing of the GofpeU, 
 which declarcth Chrift Jefus already come in the fiefh. And thus I 
 hope J have fully anfwered the objection, and made it manifeft, that 
 the chriftian Churches in changing the day of their weekly Sabbath, 
 and their forme and manner of worfhip, have not made void, but efta- 
 blifhed the law of the Sabbath,which Cod gave in the beginning. And 
 thefr changes do in no cafe proove the law to be ceremonial only and 
 mutable, i.either dotl 1 the morallity and perpetuity of the law require 
 that every circumftance of the Sabbath, and every particular Sabbath 
 duty,fhould at all times remamc the fameperpetuall and unchangeable. 
 
 CHAP. X. 
 
 Bll T that this truth may yet fliine forth more clearely, and may fo 
 manifeftly thew it fife that no fcruples may rermine, nor any 
 doubts concerning it or any part of it. I will proceed to the fecond fp©» 
 ciall thing which is before propounded. That is, to inquire,fearch out 
 anddifcovcr the nature and kind of this law and commandementof 
 God, concerning the weekly Sabbath : And how farre and in what 
 manner it bindes Adam and all his pofterity. 
 
 And here I have a large field to pafle through, wherein divers points 
 ofter thcmklvcsto our view, which I cannot pafle by, nor lead you 
 along without due consideration of them. Firft here I mcetc with di- 
 
 H Ycrg 
 
50 The Doctrine of the Sabbath. 
 
 Chap.io vers and fevcrall opinions, of the learned concerning the law of the 
 Sabbath which come firft to be reheatfed and examined. 
 
 Secondly, I find feverall kinds oflawes which God hath given to 
 
 men,mentioned in the Scripture, and divers iorts of comma ndements, 
 
 which we muft fever ally defcribe,and diftin&ly confider before we can 
 
 determine that which principally is here intended, that is, what kind 
 
 oflaw and comimnelement this of the Sabbath is and hosV far and in 
 
 what manner ail man-kind are obliged by it,and bound to obey it. 
 
 ~he ft i/e- ^ ie ^ r ^ °pi ::5 i o:1 * s > tn:lt: tn ~ ^ a vV °^ tn ~ Sabbath is naturall, morrall 
 
 rail opir,i- and perpetuall, written in the heart of the firft man in his creation. 
 
 •*; cencer* And that as he was bound to keep the feventh day holy to che Lord in 
 
 mg the the ftate of innocency. So alfo are all his potlemy bound in all ages 
 
 - *u ° I even to t ^ ie * a ^ man to k ee P t ^ ie wce '^y ^ a b° atn ' B ut they who con- 
 ceive this law to be naturally written in mans heart do much dirT;r 
 and are divided into two opinions. The one fort holds the law to be 
 wholy naturall, and perpetually morrall both in refpect of the reft, and 
 fanctification, and alfo in refpeit of the particular day of the weeke, 
 even the feventh from the beginning of the creation. 
 
 Thus do Judaizing Chriftians hold, who profeife Chriftian religion, 
 but rejecT: the fanctification of the Lords day* and embrace and cleave 
 to the jepes Sabbath. 
 
 , The other fort do hold that there is a threefould afebfthe Sabbath 
 day. i . Religious and holy, which is the exercife of holy and religious 
 duties. 2. Politicall or civ ill, which is reft from worldly wearitome 
 labour of man and beaft. 3 . Ceremoniall or facrament al, which is a 
 fignification and (Hadowing offpirituall reft in Chrift. That in the 
 two firft refpecls the Law is naturall, morrall and perpetuall, and 
 that nature requires, that a feventh day of every weeke fhould be 
 for reft and refreshing, and for holy exercifes of religion, they all af- 
 firme : And becaufe the feventh and laft day of the weeke, was the 
 day wherein God refted, having in the fix dayes before perfected all 
 the workes of the creation, therefore they hold that for the (ignifying 
 and ihadowing forth offpirituall reft in Chrift, the feventh day was 
 the fitteit of all, and Gods people were by Gods law bound to obferve 
 it for their Sabbath untill Chrift had fully finiflaed the work of re- 
 demption, and then refted from it as God did from the work of crea- 
 tion. And that ever fince therefurreelion, the figne and ceremony of 
 Chrifts reft being fulfilled, the Sabbath is to be kept by the fame law 
 
 of 
 
/ The Dotirine of the Sabbath. 5 1 
 
 of nature, and commandement ofGod on the Lords day the firft day «Chap-io 
 
 of the weeke, which is one in feven untill the eternall Sabbath and 
 
 reft in Heaven,unto which Chrift will bring all his eleel at lad. This 
 
 is the Doctrine of many of the beft learned heretofore in our Church, 
 
 and divers godly Divines do reft in this opinion, which for the maine 
 
 matter and fubftance of it,is pious and godly and approoved by Aquiw 
 
 the great Schpolcman. 
 
 The fecond opinion is, that the law of the Sabbath was not naturall 
 written in mans frcart, neither did binde man toobferve an holy reft 
 thefeventh day of every weeke, and only on the feventh day in which 
 God refted, tut that it was a pofitive law given by God, commanding 
 more then tfcc lifght of nature did clearely and diftincFlv fhew to man, 
 or bare naturall inftincT did move him unto,and that it was like the law 
 by which God forbnd man to eate of the tree of knowledge,which his 
 own naturall appetite did leade him to eate o£ being good fur food 
 and to the eye and appetite pie fant and defirable. But God rcftrained 
 him from it, not by inftinel of nature or law written in his heart, but 
 by his owne voluntary cemmandament, to {"hew his authority over 
 man, to teach man obedience, and to make man know, that he might 
 as juftly have rcftrained him from all, or the mod part of other fruites, 
 and that the u{c of the creatures, and the power which he gave to 
 man over them was his free gift, and therefore man ought to love and 
 ferve him his creator,as for his whole being, fo alfb for the i\f^ and be- 
 nefit of all other creatures, knd fo likewife they hold,that by nature all 
 dayes are alike in themfelves, and man by the light of nature can dif- 
 cerne no difference in them, but yet God to make man mindfull of his 
 ere tion,and ofGod his Crcator,did by his word and everlafting com- 
 mandement given to man,feperatc one day for the ufes before named. 
 i. For holy ufe,even performance of religious duties only. 2. For civill 
 ufe, to wit : reft from hard labour, 3 . For ceremoniall, to ilgnifle the 
 reft of Chrift after the work of redemption finiftied, to admomfh man 
 of reft from finfull works, and to be a token of eternall reft in Heaven. 
 And though any one day in the weeke is of it felfe naturally as fit as 
 another, and that it is no matter what day be kept, fo that one in feven 
 be for thefeufesfet apart : yet becaufeGodrefted on the feventh day 
 from his w T orke of creation,therefore in the Old Teftament hee 
 would have that laft day of feven to be the Sabbath untill the com- 
 ming of Chrift : intending that when the greater worke of mans 
 
 H 2 redemption 
 
ji The Dottrine of the Sabbath. 
 
 Chap. I a redemption was perfected by Chrift ; then the day of his refurredtion 
 in which he rcfted from that work, even the Lords day, ftaould be the 
 Sabbath of Gods people to the end of the world ; And Co this law and 
 commandement though it be not natural], yet it is morrall, and a per- 
 petuall and unchangable rule of Gods conftant will,and of mans duty in 
 this particular: which is the mainefubftance of it,w,.that man do keep 
 one day in feven of every week for a Sabbath of reft throughout all ages 
 of the world, and that it is changeable only in the circumftanceof the 
 day,and that only thus far. i .That while the work of creation was that 
 work which had the preheminence m the eyes of the world, the Sab- 
 bath was to be kept necelTarily on the laft of the feven, in which God 
 did reft from that work, and fo this law did bind men. 2. That after 
 Chrift had finifhed his work of redemption, refted the feven th day in 
 the grave, and on the firft day was rifen and entered into his reft, and 
 the work which now hath the preheminence under the Gofpell is re- 
 demption perfected by Chrifts refurrecTion,the day of his refurrecTion 
 and reft fhould be the holy Sabbath to all Chrift ian people, whereby 
 they (Lould be admonifhed of the etemall reft in Heaven, and wherin 
 they fhould be wholy devoted to fuch duties,as tend to bring them on 
 to the fruition of reft with Chrift in glory. The third opinion is, that 
 the law of the Sabbath is not naturall nor perpetually morall at all, but 
 only civill and ceremoniall,and fome who are of this opinion do hold, 
 that it was given of God in the beginning to be obferved only untill 
 the comming of Chrift, partly in memory of the creation, untill the 
 greater work of redemption fhould come in,& partly to fignifie things 
 to come by Chrift,and of true reft to be found in him, and that now it 
 is utterly abolifhed together with all the feftivallSabbaths ohhc Jewes. 
 Others of them hold, that becaufe there was great equity in this law, 
 and alfo fctting apart of one day in the week for religious exercifes, is 
 a thing very profitable and ufefull for the propagation of religion, and 
 for the upholding of order in Gods Church: therfore the law in relpecl: 
 of the particular day is abolifhed, for that was ccremoniall, but the e- 
 quity of the obfervation of one in feven ftill remaines. And therfore all 
 Chnftians in imitation of the Apoftles, ought to keep one in feven, e- 
 fpeci.Vl the Lords day which is the firft in the week, rather then any 
 other,ifthe Church fo determine it, and if it be obferved without any 
 fupcrftirious conceipt of more holinefle in that day, or annexed to it, 
 ratherthen any other. 
 
 The 
 
The Doctrine of the Sabbath \ 5 3 
 
 The fourth opinion is,that the firft law for obfervation of the -week- Chap 10 
 ly Sabbath was the fourth Commandement given'from mount i 1 ^, ' 
 
 and that it did bind oncly the Ifraelites to kecpc the fevcnth day of the 
 weeke for an holy Sabbath until] the comming of Cbrift^ but now 
 under the Cofpell it isabolifhed in refpect both of the partitalar day, 
 and alfo the Itrictnefle of the obfervation, and only the equity of it 
 remames in the Lords day, the obfervation wherof is commended to 
 us by the example of the Apofties, and now tfce law of keeping it 
 holy is only ectkiiafticall and an hoiy ordinance of the Church. Thus 
 you fee while men build upon unfurc and unliable grounds, and not 
 upon the certaine words of holy Scripture compared together and 
 made to run in afweet harmony, how various and different they are, 
 and how contrary fome of them in their opinions. 
 
 For the remooving ofali doubts, and fetling of mens judgements 
 in a fure way fo farre as God fhall enable me. I will endeavour to 
 felect and fingle out whatfbever I find in thefe feverall opinions, to 
 be agreeable to the truth, and to the facred word of God, and reject 
 the reft : and will ad moreover what is wanting to make up a perfect 
 Doctrine, not out of mine owne conjectures, but out of canonicall 
 Scriptures, for that is the fure rule of ail necefTary laving andfancti- 
 fied knowledge, and that niuft be the fure guide when Fathers, Coun- 
 cels and Churches doe lead us into feverall and doubtfull way es. Firft 
 for them who hold that the law of the Sabbath was written in mans 
 heart in the creation, I hold it true in fome part, to wit : thus far. 
 That God creating man in his owne Image did print this in mans 
 heart, That as he had his whole being from God, efpecially his rea- 
 sonable foule, by which he was made able to un demand the will of 
 God revealed to him by his word, f o he was bound to obey God and 
 to fcrve him all his dayes with his whole heart,and with all his might. 
 And if God did require of him any part of his time, and commanded 
 him to abftaine from fome good and law full workes tending to his 
 naturall good and well being, and to doe fome fpeciall workes for 
 his Lords pleafure, in one day or more felected dayes of the weeke, 
 or of every moneth or yeare, he ought to doe it out of duty and obe- 
 dience to his Lord and Creator. Thus farre I confent that the law is 
 naturall written in mans heart, to wit: in generall and in refpect of 
 the common foundation : 
 I grant alfo that the law and commandement of Ged, injoyning'thc 
 
 H 3 reft 
 
54 Tbc Dotfrine of the Sabbath. 
 
 Chap. 10 reft of men, their fervants and catteli from hard labour on the fevcnth 
 day, orose day in every weeke, is a thing fo naturally hclpfull and 
 needful! for the health and well being of men ever fince mans fall, and 
 the cuifc ofbarfenneffe laid upon the earth, and die punifhment of 
 toy lefbme labour and faint fweating impofed on man-kind, that mans 
 own naturall reafon, will and affc:tion muft needs approove it, and 
 move and incline his heart to the obedience of it, and his inward 
 thoughts cannot but accufe him of wrong done to his owne body, and 
 to the life of his labouring catteli and fervants, if he difobey it, and in 
 this refpecl it may be called a law of nature : 
 
 Yealadde moreover that if we take the law of nature in a large 
 fence,as fometirnes it is taken, that is for every hrw which commands 
 fuch duties and fiich obedience, as in their owne nature are very ufefull 
 and profitable to the parties commanded, and which is grounded on 
 fuch juft caufes and weighty grounds, as by the judgement of naturall 
 reafon, are in their owne nature well worthy of fuch obfervance, then 
 the law and commandement of keeping an holy Sabbath ( on the fe^ 
 venth day in the old Teftament in thankfulincfte for Chriit promi£.d 
 and for a continuall memorial! of that <*reat blefling : and on tbehrft 
 day of Chriftsrefurreclion now under the Gofpell, in thankfullnesfbr 
 Chrift fully exhibited ,and the workeof redemption by him perfected, 
 which fo much excels the promifemade on the feventhday, as per- 
 fecting of a work excels the beginning and undertaking of it ) may 
 both in relpefr. of the particular day and the fanctiheatien of it be 
 called a law of nature, that is a law requiring fuch morrall and 
 perpetuail obedience, as is in the nature of it rnoft juft and worthy to 
 be performed. 
 
 But that the law and Commandement which bound the fathers to 
 keep an holy reft on the feventhday of every weeke, and us under the 
 Gofpell to keep it on the rTrft day efpecially and no other, was in the 
 creation written and imprinted m the heart of man fo diftindlly and 
 exprefiy, thct man had an inbred notion of it, and a naturall inftinct of 
 himfelfe to oblerve this law, and to keep a weekly Sabbath on thofe 
 very dayes which God hath preicribed both to the fathers and us. This 
 I muft needs deny for thefe reafons following. 
 
 Firft Gods finclifyingof the feventh day by his word and comman- 
 dement, and his inftitution of the Sabbath by a pofitive law given, as 
 my text here flic wes j had beene vaine and needlefle,if the law and the 
 
 Sabbath 
 
The Dottrine of the SdbbatL 55 
 
 Sabbath of holy reft had beene exprefly, and particularly written in Chap.i 
 mans heart already. For what man by the inrtinel of nature,and by his 
 own naturall reafon,will and afF:etio i,is led and moved to do, that he 
 is vainly and ncedlefly urged unto by any law or oommandemen:, 
 being of himfelfe without any monitor ceicfy to performe ir. 
 
 Sccondly,the very word(Sa*3iffl igrtiheth the letting apart of this 
 day to aiupernaturall and heavenly uf", even fiar the performance of 
 iiach duties as are above the natural! i.nannations and thoughts of 
 man, and which his naturall reaibn would never have revealed to him, 
 nor his will lead him to do. If God by his word,and divine and fiiper- 
 naturall revelation had not directed and moved him. Therefore this 
 law by which God fancliried and infcituted the Sabbath is not a natu- 
 rall law,but a divine and fupernaturall precept. 
 
 1 hirdly, in the creation and (late ofinnocency, man was bound to 
 ferveGod as his Creator and the author of all his being, and to be con- 
 tent with that eftate wherein God had placed him, andfaw to be very 
 good, and tolooke no higher. It was the inordinate defire of more 
 knowledge and of an higher eftate then God had revealed and promi- 
 fed, which made our hrft parents foyeelding to the Divels tempta- 
 tions, and undoubtedly it was an occalion of their fin in eating of the 
 forbidden fruite.Now the fervirtg of God as his Lord and Creator was 
 the duty of man every day alike, for the Heavens above, and the earth 
 beneath, and all creatures in them ferving daily for mans naturall good 
 and well being, even every d-\y equally did put man continually in 
 mind of his duty, to wit -.that he was to love and ferve the Lord with 
 al|hisheart,fouleand (trengthatall times,fbrthisistherighteoufnerte 
 of a mans own works and of his own perfon, which God required of 
 man in the ririt covenant intheftate ofinnocency, even his conftant 
 obedience to the whole law and revealed will of God all his dayes 
 without one dayes intermiilion. Therefore the Sabbath which re- 
 quires fervice of God and worfhip, and love of him as a mercifuli Re- 
 deemer, and that upon one day of the week more then all the reit, 
 was not known nor commanded nor obferved by nature in the Rate 
 of innocency 
 
 Fourthly ,thc law of nature written in mans heart requires no parti- 
 cular duty, but fuch as his own naturall reafon and will did direct and 
 lead him unto in the creation, and which belonged to him in the ftate 
 ofinnocency. But the Law of the Sabbath from the firft inilitution 
 
 commands 
 
56 The Doctrine of the Sabbath 
 
 Chap.io commands and requires fuch things, andfuch works and duties as did 
 not concerneman intheftateof innocency. As i. Reft of man and 
 bead from their wearifome labour for their refreshing upon one day in 
 feven. This man had no need of, neither was there any need of Inch 
 reft, becaufe thetoyle and labour of man and bead came in after the 
 fall, when God curfed the earth for mans (in. 
 
 Secondly, it requiresjn generall fan&ification of the feventh day by 
 holy and religious cxercifes,and in particular by ficrificin* to God by 
 prayer and fupplication,and by meditating on heavenly thlngs,and on 
 etemallreft, and by ftudying all holy duties which might fit men for 
 the fight and fruition of God in heavenly glory. All which and what- 
 foever other holy Sabbath duties and works are mentioned in the word 
 ofGod,do belong to man, onlyfince the promifeof Chrift the blefled 
 fced.And in the ftate of innocency,man had no occafion of any fuch du- 
 ties,he had noneed of iacrificing untill Chrift, his ranfome and facri- 
 fice for f inne was promifed, he neither could have any thought or me- 
 diations of glory in Heaven, or ftudies to fit and fanctifc himfelfe for 
 the fruition therof untill Chrift the only way to eternall reft, and do- 
 ry was promifed : what ufc had he of prayers and Applications to God 
 for any good thing needfull, when he lacked nothing,or for deliverance 
 from evill when as yet no evill was knowne in the. world ? What oc- 
 cafion could he have to praife God for Chrift, before he did fo much as 
 dreamc of Chrift or had any thought of him at all. As for natural! gifts 
 and bleflings, he was by them admoniflied and provoked every day 
 alike to love,ferve,honour and praife God, whei fore feeing the wor^ 
 and duties of the Sabbath are holy, and tend only or chiefly to the fu- 
 pcrnaturall and heavenly life,and to the eternall reft which Chrift hath 
 purchafed in Heaven for man, undoubtedly the law of the Sabbath 
 which exprefly commands fuch works and duties every feventh day, 
 is a pofitive fupernaturall and divine la w,not any diclate of nature im- 
 printed in mans heart in the creation. 
 
 Fiftly, every law of nature is common to all man-kind, and is writ- 
 ten as well in the hearts of heathen as of Chriftians, fo that the con- 
 fcienceof men who never heard of God or of his word, is amoni. 
 tor, to admonifh them of the duty which that law requires, and an ac- 
 cufer if they tranfgreffc that law, and men ha vc no more need to be put 
 in mind of thofe duties, then of any other which the law of nature re- 
 quires : But the law of the Sabbath hath no footeftep or impreflion 
 
 in 
 
•* The Doctrine of the Sabbath, 57 
 
 in the hearts of barbarous Heathen nations. It is quite forgotten a-Chap.i 
 mong them, and only Gods people who have his written Law and 
 Word continually read and preached,do keep the Sabbath: And God in 
 giving it to Jfrael m written tables, and in repeating i: often after- 
 wards, dill cols upon them to remember it, therby (hewing that it is 
 not as the Law of nature printed in mans heart, but is a Law given by 
 word and writing, and ftefifc thence karned, and therfore caiilyand 
 quickly forgotten. 
 
 Sixthly, Ifit were a naturall Law founded upon the Creation, and 
 binding man to keep a weekly holy day in thankfulnefie for his Crea- 
 tion, and for the creatures made for his ufe, then it fhould in all rea- 
 fon bind man to keep Holy the fix dayes in which God Created all 
 things, and especially theilxthday wherin God made man himfelfe 
 and gave him rule and dominion over all creatures. I or holy cele- 
 brations are kept weekly or yearly on the dayes in which the blef- 
 fings and benefits folemnized and .celebrated were Erfl: beftowedon 
 men. 
 
 Therfore it is not a naturall Law grounded on the Creation. 
 Lafr]y,Chrift came not to change the Law ofNature,norto take a- 
 way any part of the obedience therof,but to eftabli h and fulfill it in e- 
 very jot and titleas he himfelf teftiHetb,Ol'/"/?/ , .5 .17,1 8. 
 
 And yet the Law of the Sabbath io far as it requires keeping holy 
 the feventhday, as the. Fathers were bcund in the old Teflament* is 
 changed by Chrift and by his refurrection, in which he finilhed the 
 ; work of redcmption,and w<as exhibited a perfect redeemer. And the 
 obfervation of the feventh and laft day of the week is abolifhed. 
 
 And the firft day of the week even the day of Chrifts refurredtion 
 isfanitifedandfubititutedin the place of it, and fo was obferved by 
 theApoftles,or.d after them by all trueChriftian Churches fortheLords 
 day, and for the Queen and chiefe PrincefTe of all dayes, as the blefled 
 MznyxJgnatiti4C2i\s\t^EftftMC^[a^nefios^a£.7,\ t Therfore it is not a 
 Law of nature printed and engraven in mans heart. 
 
 I could slledge more reafons,but I hold this perfecl number of fe- 
 ven Efficient for this prefent purpofe. I will therfore proceed to the 
 next thing which is the difcovery of the feverall kinds of Laws,which 
 God hath given to men,and the brief defenption of every kind particu- 
 larly ,by which I fhajl come to demonftrate what kind this of the Sab- 
 bath is. 
 
 I CHAP. 
 
58 The Doctrine of the Sabbath. 
 
 Chap.i i 
 
 CHAP. XI. 
 
 The dift- T"" 1 ^ Laws of God which he hath given to men,are of two forts,ei- 
 inftion of **• t ^ ler Laws printed in m ins heart, which we call Laws of nature: 
 Gods Or els positive Laws,which God h.ith commanded in his word over 
 J mvs and above,or befides the Laws of nature^. 
 
 The Law of nature is that will of God which he as Lord and Crea- 
 tour hath imprinted in m ms heart in the Creation, even that na tut all 
 difpofition which God gave to man, when he made hirn in his own I- 
 mage,by which he doth inform man in the knowledge, and move him 
 to the pra&ifeofall duties which belong to him,and which he requires 
 of him,for naturall well-being and continuance in that life, and good 
 eftate wherin he was created. 
 
 The Law of nature may be diftinguifhed into two forts, the one is 
 Generall and indefinite, which binds man definitely in a generall bond. 
 The other is fpeciall and particular, which doth define and prefcribe 
 fpeciall and particular duties an d works to men. 
 
 The generall and indefinite Law is this.That man being Gods crea- 
 ture and having his whole being,life,motion and all things from God, 
 of free gift,is in duty bound to obey God to the utrnoft of his power in 
 all things whatibever God either by naturall light, or by his word ei- 
 ther hath revealed,or (hall at any time reveale and make known unto 
 ftim,to be his will that he fhould do them.Thebond and obligation of 
 this Law is very large,and reacheth through all Laws, and binds men 
 to do whatibever God commands by any Law whatfoever. 
 
 The fpeciall definite and particular Law of nature, is that comman- 
 ding will of God engraven in mans heart, and in his upright natural! 
 difpoiition, which directs man to know and mooves him to performe 
 fuch fpeciall kinds of duties and fuch particular works., as he ought to 
 do and God reveals to him and declares to be his will that he ihouki do 
 them. 
 
 Of t hefe fpeciall L a wsfome are primary, and fome are fecondary 
 Laws of nature. 
 
 A fpeciall primary Law of nature is the will ofGod,concerning fuch 
 fpeciall duties and particular w T orks, as mans own pure created nature 
 and naturall difpofition did direct, lead and moove him unto, which 
 'his, naturall reaion in the ftaje of integrity did ftiew unto him, 
 
 and 
 
The Doltrine of the Sabbath. 59 
 
 and his pure naturall will and affections did moove and ft ir him to per- Chap.* i 
 forme. As for example,to know and acknowledgeGod for his fole Lord 
 and Creator, and one only Gcd ; to lerve and worfhip him with fuch 
 worfhip and reverence as his pure reaibn taught him to be meet for 
 God, to think and fpeakeof God accordingly : to beare himielfe to- 
 wards the creatures, and to rule them according to thewifedome 
 which God had given him, to increafeand multiply and to repleniili 
 and fubdue the earth and fiich like. 
 
 Afecondary fpeciall law of nature, is a rule or precept concerning 
 fiich fpeciall and particular duties and workes, as mans owne right 
 reafon, or Gods word discovers unto him, to be in their owne nature 
 good and juft, and profitable either for his owne naturall being and 
 well-being, as die cafe now (lands with him fince his fall, or for 
 any other good end and life igree ibl e to C .oJs revealed will* As for 
 example, that men ftiould not live idle, but labour painefuily to pro- 
 vide for themfelves and families, this is a duty which was not known 
 to man before his fall, but ever knee the cutfe wherewith God curfed 
 the earth for mans finne, Gods word re it, and mans ow r ne 
 
 naturall reafon well informed, and his id affections well -.or- 
 
 dered doe naturally move him to the performance ot it for his naturall 
 well-being. 
 
 So divers negative precepts which forbid fiich evill and finnefull 
 deeds, as man never knew nor had any thought of them in the (late of 
 innocency, but now true naturall reafon, affection and confeience, 
 teacheth and moveth man to hate and abhorre them ; they are lawes 
 of this kind. 
 
 And if we fliouW extend the law of nature to the utmoft 3 as many do, 
 and bring under it every law which commands duties which are in 
 their own nature juft and honeft and very ufefulland profitable to the 
 doers and to others ; andferve directly and naturally for Go-is glory. 
 We might reduce to this kind of naturall laws, every pofitive morrall 
 and perpetuall precept commanding anyjuft or holy work and duty 
 which is juft in it felfe, though there were no expreffe commande- 
 ment given for the doing ofit in Gods word. A pofitive law of God is 
 that which God in his wifedome and by his word gives to man, by 
 which, he binds man to fome obedience which he of himielfe by his 
 own naturall wit and reafon would not have found out and difcerned 
 to be good and juft, neither would have done or performed by the in- 
 
 I 2 ftinft 
 
6o The Dettrine of the Sabbath. 
 
 Chap. 1 1 ftinft ofnature,and the motion of his will and afFeclion, for fuch an 
 end as God hath appointed them unto. 
 
 There are divers Laws and precepts of this kind, all which as they 
 require that which God juftly and wifely willeth man to do, and do 
 command things which are in refpecfl of the prefent ftate and conditi- 
 on good for man,fothey all are after a generail manner included in the 
 generail Law of nature,and it binds men to obey them nil. 
 
 Ofthefepofoive Laws there are divers forts: Some are Politicall 
 commanding things which tend to preferveand maintain good order, 
 fociety and peace,not only between God the Crcntour and man his 
 creature,but alfo between man and other creatures, and among men 
 themfelves.Such was the Law which God gave to man, when he com- 
 manded him under the pain of deatii to abftain from the fruit of the 
 tree of knowledge of good and evill,and that for a wife and juft end, 
 even to put man in mind that he wasuot abfolute Lord of all the via- 
 ble creatures,to ufe them at his pleafire,but that he was a fobordinate 
 Lord and Ruler under God, and that all other trees, herbs and fruits 
 which God allowed him to eat of, were Gods free gift, and alio to 
 teach him, that he was chiefly and above all to look to the fervice of 
 God and obedience of his will,and to omit the ferving of his own turn , 
 and the doing of that which his own will might moove him to do, 
 when God at any time fhould call him another way. And of this kind 
 are all the judiciall Laws,which God gave to Ifrael by CMofis for the 
 well ordering of their common- wealth,and all precepts of obedience, 
 which inferiours owe to fuperiorsin things lawfiill and that for peace 
 fake. Some pofitive Laws are Evangelicall and religious which com- 
 mand works and duties tending to an holy, heavenly and fupernaturall 
 end and ufe,fuch are all Laws and Commandements which God hath 
 given upon occafion of Chrift revealed to man, and in and through 
 Chrift which require duties, and fervice due to God zs he is mans Re- 
 deemer,and bind man as he expecls benefit by Chrift. the Mediator and 
 Redeemer,to fuch works and fuch obedience as come to be of ufe m re- 
 fpecl of Chrift. Thefe Evangelicall Laws are of two forts, i Some are 
 univerfall and perpetuall requiring necetfuy works and duties of all fuch 
 as are to be faved by Chrift, 2 Some are fpeciall and temporary, which 
 require fome fpeciall fervice and works of obedience,and them of fbmc 
 only,and for fome times,and in fome condition of the Church. Perpe- 
 tuall and univerf all, Evangelicall Laws which bind all Gods redeemed 
 
 ones 
 
The Dochine of the SabLitb. 61 
 
 ones, and require things necefTary to falvation by Ghrift, are the com- Chap.i i 
 mandements of God, by which he binds all men to repentance and re- 
 formation of life,to godly farrow and humiliation forfinne, tobe- 
 leeve in Chrift under penalty of loofing falvation, and of pcriftiing for 
 ever,and condemned and caft into Hell for their (ins. Spcciall or tem- 
 porary lavves are they which bind men, or all men offome ages and in 
 ibme times to fome fpeciall icrvice and worship, fit for the prefent 
 ftate and condition of the Church, or to fome duties and works which 
 for the time are profitable to guide and lead men toChrifr,and rherforc 
 are fanftihed of God and fet apart for that purpofe : fuch are the la wes 
 andcommandementsof facnficing and bringing offerings and firft 
 fruits to God, of oxen and fheep and other cleane beads and birds, and 
 of the increafe of the earthofome of which laws did bind all Gods peo- 
 ple from the firft promife of Chrift even all the fathers from Adam un- 
 till Mofes and all Ifraell untill the comming of Chrift, fuch laws were 
 that of Circumcifion given to Abraham^ as a feale of the covenant 
 which God made with him and his feed, and that of the PalTeover, 
 and of the firft borne, and all Leviticall ceremoniall lawes, given 
 toJfraell by the hand of Mofes, and fuch are the commandements 
 of Baptifmeand the Lords Supper, which bind all Chriftians under 
 the Gofpell. 
 
 There are alfo befides thefe feverall kindes of lawes, fome mixt 
 lawes, and of thefe fome are partly and in fome refpects natural!, 
 becaufe they bind men to fome duties unto which nature binds them ; 
 and in fome refpecls civill, for they require things which tend to 
 civill order and governement ; and partly in fome refpects alio 
 evangelicall, commanding things which tend to falvation in Chrift. 
 Some are partly morrall and perpetuall in that they require morrall 
 duties which are necelfuy and ufefull at all times to the end of the 
 world ; and partly ceremoniall and temporay in that they require 
 obedience in things which are ufefull only in ibme cafes and at fome 
 times. As for example the law which God gave from mount Sina, 
 and wrote it in tables offtone, it doth bind men not only to all mor- 
 rall duties which wore engraven in mans heart in the creation, to 
 wit,all duties which man did owe to God as to his only Creator, and 
 to men as fellow creatures ; but alfo to fuch further duties and degrees 
 of obedience as man doth owe to Gcd his only Saviour and Redeemer 
 in Chrift, and to men and Angels as his fellow iervsms brethcren 
 
 I 3 and 
 
62 The DoStrine of the Sabbath. 
 
 Chap. 1 1 and members of one and the fame foirituall body under the fame 
 head Chrift. 
 
 And therefore God prefTethand nrgeth obedience to that law, at 
 the giving thereof jupon this confideration and for this rcafon, becaufe 
 he is the Lord God the Redeemer and deliverer, who as he delivered 
 thenaturall I fraell from Egyptian bondage, fo by that typicall deli- 
 verance did forefhcw and prefigure the ipirituall redemption of all 
 the ipirituall Ifraell from all ipirituall bondage under finne, the world 
 and the Divell. 
 
 To love God above all, and a mans neighbour as himfelfe, to honour 
 Parents, and to fpcake truth of every one, to give leave to every one 
 freely to enjoy his own,and many fiich duties required in the ten com- 
 mandements are naturall,and nature bound man to them in innocency, 
 and in refpect. of them that law is naturall. 
 
 But to beleeve in God as a Redeemer, to vifit ^nd comfort the fick 
 and difixeiTed, to honour Parents, Paftors, Superiours, as fathers in 
 Chrift, and divers duties of negative precepts, as not to make Images 
 of God, not to pollute Gods name by vaine fwearing and fuch likc» 
 the knowledge and thoughts of which man had not in his heart by 
 nature in the creation, which come into the world by naturall cor- 
 ruptions, and man was not fub/ecl to them untill he was feduced 
 and fallen, and brought into bondage by Satan, they are poll tively 
 morrall, and as the law commands them, it is apofitivemonv-lllaw, 
 yea inreipeclof fomeofthem Evangelicall. And as reverence and 
 refpect. to civill Magistrates and men of higher place, as they arefii- 
 periousand men of greater power and authority ( which difference 
 and inequality came in by mans fall, and flowes from Gods distri- 
 bution of his common gifts in a different manner andmeafure) as I 
 lay this honour given to them as civil! rulers, ruling for our good and 
 the good of the common wealth, is commanded in this law fo it is 
 civil!. And laftly as all ceremonial! and religious ordinances, and out- 
 ward fignSfeaflYe fcrvice and worfl\ipfanSiriedbyGod, and appoin- 
 ted as moil: rit for the time and fealbn, receive their originall authority 
 and firfl: Strength from that law given from mount Sim, especially 
 from the cammandement which binds man to obey God as his Creator 
 and Redeemer in all ordinances fo far as he requires, fo and in this re- 
 IpecT: this law is cerernoniall and binds to obedience temporary, fit for 
 thefeafon and opportunity. 
 
 In 
 
The Dotfrine of the Sabkttb. 63 
 
 In like manner the commandement which the Lord Chrift: hath gi- Chap. 1 * 
 ven in the Goipell, for baptiiing of Chrift: ians, and for the adminiftra- 
 tion and receiving of the Sacrament of his body and blood, as they 
 command an outward Sacramentall wafhing with water,and a bodily 
 eating of bread and drinking of wine, which have beene of life only 
 fince the comming of Chrifl: , and not from the beginning, fo they are 
 ceremoniali and temporary. For what foe ver ordinances are in ufe in 
 the Church of God for a feafon only,that is,during the time of the Goi- 
 pell they are cerembrriall, becaufe to remaine only for a feafon, is the 
 true and proper iignification of the word Ceremonia : which is com- 
 pounded of the Greek words kcu$<k, which (ignifles a fet time or feafon, 
 and |Uor^,which (ignihes only, or rather ^m/v which Signifies to abide or 
 remaine.But becaufe the timfbf the Goipell is perpetuall unto the end 
 of the world,and they are commanded to be observed of all Chriftians 
 all the time ofthc Gofpell, in this reiped thefe Commandements may 
 be called univcrfhll and perpetuall. And as in thefe and all other cere- 
 monies ordained by God,there arc required behdes the outward bodily 
 rites and actions, many fpirituall duties, as inward reverence and holy 
 arrlctions of the heart,£uth in Chrift and thebleffed Trinity, beleeving 
 of the covenant, commemoration of Chrift and hisbenefits,confellion 
 ©f three perfonsinoneGod, and the eye of faith looking chiefly to the 
 fpirituall things Signified ; fo the commandement and law enjoy ning 
 them may juitly be efteemed pofitively and cvangellically morrall. 
 Thus much for the divers and feverall kinds of Gods lawes which he 
 hath given to men. 
 
 I proceed to that which is themaine thing here intended, that is, to 
 fhew what kind of law the commandement of the Sabbath is,and un- 
 der which of thefe feverall kinds it is comprehended. And in a word 
 1 hold it to be of the laft kind,to wit : a fnixt law that is partly natu- 
 rall,and partly po(itive : both civill and Evangelicall, and not only uni- 
 verfall and perpetuall, but alfo fpeciall and ceremoniall,and fo indeed it 
 takes part of all kinds of lawes which God hath given men,and which 
 are mentioned in the Scriptures,which thing becaufe the learned have 
 not heretofore obferved nor well considered, but ibme have caft their 
 "eyes upon the common ground of this law printed in mans heart in 
 the creation, and finding it among the ten Commandements which 
 are generally held to be the fumme and fubftance of the law of nature, 
 doe call it a law of nature. 
 
 Others 
 
6 . The Doctrine of the Sabbath. 
 
 Chap ii Others have confidered it as a fpeciall commandemcnt given by 
 God immediately after the Creation by word of mouth and not writ- 
 ten in mans heart, and doe call it a pofkive morall Law. Others have 
 confidered it as it commands red on the the feventh day, now alte- 
 red by Chrift, which reft was a (igne of Chriftsreft from the work 
 of Redemption and is a token and pledge of eternal! reft in Heaven, 
 and theruponholdittobeaceremonialiLaw: and hence arifith the 
 diverfity among Chriftians,and almoft civill warre between the Pa- 
 ftours of ieverall Churches, yea and among learned Freachersofone 
 and the fame Church ; Wheras indeed they *U hold the truth in part 
 but not wholly : They all erre in this, that they limit it every one,to 
 that fpeciall kind of Law, which he hath chiefly in his eye and upon 
 which he hath fet his conceit : Now n%ke it a mixt Law and proove 
 it manifeftly,and there needs no more contention, except fome men 
 will contend without caufe and againft reaibn out of a fpirit of con- 
 tention and contradiction. 
 
 Firft,this Law as ail other Lawsis indefinitely comprehended in the 
 generall Law of nature,for the generall Law written in mans heart in 
 the Creation,binds him to attend the will of God,and to be ready to 
 obey God his Creatour in all things whatfoever he either had already 
 declared,orfliouldatany timetocome revealetobehis will, and to 
 be a duty which he required of man. Andtherforetheobferving and 
 keeping of a weekly holy Sabbath &devoting of a feventh part of every 
 week to religious exercifes and to reft from bodily labour and common 
 worldly bu(inefle,being exprefly commanded by God and declared at 
 feverall times and upon feverall occafions to be his will,man is by the 
 general Law of nature bound to perform it,and in this refpecl we may 
 truly fay that the Law of the Sabbath is a Law of nature, included in- 
 definitely in that generall Law and di&ate of nature written in mans 
 heart in the Creation. 
 
 Secondly,though I cannot conceive that the keeping of an holy Sab- 
 bath weekly, was a thing fo diftinclly written in mans heart in the 
 Creation,that man of himfelf by the inftincr. of his nature, or by the 
 light ofhisreafon and morion of his will, would have fet either the 
 feventh day or any other of the feven day es of the week apart for reft 
 or other duties of the Sabbath, which God in the firft inftitution re- 
 quired,and commanded alfo in his Law given from Mount Sina : Yet 
 becaufe the keeping holy of a weekly Sabbath upon fiich grounds as 
 
 are 
 
\ ihc Dofirinc of the Sabbath. 65 
 
 arc mentioned in this text, and for fuch ends and ufes as God hath or- Chap.i 1 
 daincd, to wit: commemoration of Gods mercy and bounty in promi- 
 * fing Chrift, prcferving the knowledge and memory of the covenant of 
 eternall life, and reft in Chrift, training up of people in religion, the 
 fcareandworfhipofGod, and in holinefle, by which they are made 
 fit to ice and enjoy God in glory, becaufe I fay, the keeping holy of a 
 weekly Sabbath is inthefe refpecls a thing very good and profitable, 
 yea and necelTary for the helpe of man and for the repairing of his na- 
 ture corrupted. A man as now the cafeftands with him ftnee the fall, 
 inuft needs by the light of nature which remaines in him, know the 
 weekly Sabbath to be a thing very juft and a wife and holy ordinance 
 of God , and the particular law of the Sabbath comes under the fpcciall 
 andfecondary law ofnature.* 
 
 Thirdly, if we confider the law of the weekly Sabbath as it was gi- 
 ven by God in the firft inftitution, and in his blefting and iandtifying 
 of the feventh day, andagaine renewed and inlertcd among, the ten 
 Commandements given from mount Sma : and at other times upon 
 divers occafions repeated byc^f^andby the Prophets from Gods 
 mouth, If we alfo confider that neither the Sabbath it felfe, nor the 
 groundjiealbn and occafion of it, (to wit : Gods perfecting the crea- 
 tion, by premising and revealing redemption in Chrift, and the reft 
 which J have before prooved and demonftratcd ) were written in 
 mans heart in innocency,but were after mans fall revealed by God,and 
 thereupon the holy reft commanded to be kept on that day which God 
 above other dayes hathbleffed andfandified. We may truly affirme 
 that the commandement of the Sabbath in thefe refpe&s is apofitivc 
 law ofGod, and not a law of nature requiring fuch particular duties 
 as man of himfelfe without Gods pofitive commandement would 
 haveobferved. Yea the word (Mememofemember) fb often added to 
 the precept ©f the Sabbath,as appeares Sxod.io.%. doth plainly fhew 
 that the keeping holy of a w r eekly Sabbath, was not a thing printed in 
 mans heart, for then it had been vaine and needleffe for God fb often 
 to ufe this word Remember^ and to put them in mind of this duty by 
 Mofis and the Prophets, mans own confeience would have been his 
 daily and continuall monitor and remembrancer, and his owne 
 thoughts would have beene ready to accufe him for every omiffion 
 and neglectof it. As the Apoftlc teftifies of the work of the law writ- 
 ten in mans heart, /^w.2.15. 
 
 K, ; Fourthly, 
 
66 "The Doctrine of the Sabbath, 
 
 Qiap.il Fourthly, if we confider the law of the Sabbath as it commandeth 
 man, together with his children, fervants and labouring cattell to reft 
 from their wearifome labours and bodily paine ; which came in by fin, 
 and by mans fill, together with fervile fiibjfection and difference of 
 the Mafter and fervant, which weekly reft and intermiffion from 
 toyle and labour granted to fervants and cattell by their Mailers as well 
 astothemfelves, makes very much for good order in every ftateand 
 commonwealth, and for peace and fociety among men, and in every 
 family, and ferves for an excellent civill andpohticallufe, foit is in 
 ' the judgement of many learned and godly Divines, not without good 
 realbn held to be a civill and politicall law. 
 
 Fiftly, if we confider. Firft the time of Gods firft inftitution of the 
 Sabbath,as it fals under Chrift,even upon t^he ieventh day of the world, 
 in which Chrift. was promifed to redeeme man who was fallen in the 
 latter end of the (ixt day, as is before fhewed. Secondly, if we confider 
 the ground and reafon of Gods inftitution of the Sabbath and of fin- 
 clifying the feventh day, even Chrift promifed to become the feed of 
 the woman,and to breake theferpents head, by whofe acluall underta- 
 king and beginning to mediate firman, God did perfect the mutable 
 work ofcreation,and fetled the world in an higher eftate of perfection 
 fupernaturall, and did reft in Ghrifts mediation, being that which was 
 able to give full fatisfaction to his juftice. 
 
 Thirdly, if we confider that in the firft inftitution, the Sabbath day 
 was fanclified and blefled above the other fix dayes : that is, was fet 
 apart to heavenly and fupernaturall ufc; which cannot be imagined but 
 in and under Ghrift in whom all things aire fancTrified. We muft needs 
 know and confeffethat the commandement of the Sabbath even in 
 andfromthe firft originall and inftitution, is alaw Divine and evan- 
 gelicall, commanding fuch an obfervation and fervice, as is of 
 ufe onely in and under Chrift, and mainly tends to lead men to fal- 
 vation in him. 
 
 Sixtly, if we confider the necelTity of refting one whole day in eve- 
 ry weeke from all our worldly affaires. Firft that with one confent 
 the Church and congregation of Gods people may all generally meet 
 together in their fet places of holy aflemblics, to heare and lcarne the 
 Doctrine of falvation and word of life, and to honour God with pub- 
 lick holy worfHp and fervice, and with joynt prayers to call upon him 
 in the name and mediation of Chrift for all bleflingf. Secondly, that 
 
 every 
 
• The Doctrine of the Sabbath, 67 
 
 every man may inftrucfr his family in private alio at home, and by con- Chap.i T 
 (lant cxerciiing of them a whole day together in religious duties eve- 
 iy weeke, may make them to grow and increale m grace and religion 
 and in knowledge and skill to order and direct all their weeke day es 
 labours to Gods glory,their own falvation, and the comfort and profit 
 of their Chriftian brethercn. Without which religious obfervation 
 once every week at the leaft., efpecially upon the particular day of the 
 week, which God hathblefted with the mod memorable work be- 
 longing to mans redemption, it is not pofliblefor people to be well 
 ordered in a Chriftian Church, nor Gods holy worfhip to be cither 
 generally known or pubiickly pradifed, nor the vulgar fort of Chrifti- 
 ans tobe brought to the knowledge and profeflion and practife of true 
 religion nccef&ry to falvation : Thefe things I fay con(idered,we mult 
 neceffarily grant that the law of the Sabbath is an Evangelicall, uni- 
 verfall and pcrpctuall law,fuch as the commandements or beleeving in 
 Chnft,repenting from dead works, reforming of our lives, worthip- 
 ping and invocating of God in the name and mediation of Chriit, and 
 by the motion and direction of his holy Spirit-, all which commande- 
 niems bind all Gods people of all Churches and ages from the firft day 
 wherein Chriit was promifed in one meafure or other. So that with- 
 out obedience in fome degree unto thefe Evangelicall lawes, it is not 
 poffible for any man to be and to continue a true child of God, and to 
 attaine f«l\ r.trionin and by Chrift. 
 
 And this law thus far and in thefe refpects coniidercd, can no more 
 be abrogated and abolilhed, then Gods covenant of redemption and 
 falvation made with man- kind in Chriit, but all man-kind even every 
 one whofeekes falvation in Chrift, is at all times and in all ages bound 
 to obferve this law of fanctifying a feventh day in every week, and of 
 refting from all worldly affaires, that they may ferve and worihip and 
 feekGod in Chrift. 
 
 Laftly, if we confider the Lords Sabbath as it is fignificative, even a 
 fignetous oftheeternall Sabbath in Heaven, and as it is in refpectof 
 the particular day of the week and fome ceremoniall worfhip ufed in 
 it, changableand mutable according to the changes and motions of 
 Chrift the foundation and Lord of it, and according to the feverail 
 cftates of Gods Church, and Gods feverail difpenfations of themi- 
 fteries of falvation, and feverail way es of revealing Chrift in the old 
 andncwTcftament, and before and after the comming of Chrift in 
 
 K 2 the 
 
68 The Dottrine of the Sabbath , 
 
 Chap.u theflefh. We muft of neceflity confeffe, that the law of the Sabbath is 
 inthefe refpe&s a Ceremoniall law, commanding things which are 
 temporary and mutable, and fitted for fome times and feafons only. 
 
 Firft as it commanded the feventh day of the week to be kept holy, 
 as the moft holy day,/becaufe therein Chart was promifed to be the 
 redeemer of the world,and God refted in his mediation, and perfected 
 the creation by bringing in redemption, which was the greateft blef- 
 iing of the old Teftament. And as it required hallowing of the day by 
 fecrifices and other outward fervice and worfhip, which were types 
 and figures of Chrift to come, and by preaching and rehearling the 
 promises ofChrift out of the law and Prophets, beleeving in the Sa- 
 viour to come and meditating on the eternall reft in Heaven; So it was 
 a ceremoniall and temporary law, and did ftand m force and bind all 
 Gods people to the obfervation of the laft day of the weeke, all the 
 time of the old Teftament untiil Chrift was fully exhibited a perfect 
 Redeemer in his refurrection. And it was not in the power of the 
 Church to change the Sabbath to any other day of the week, that 
 power refted in Chrift the foundation and Lord of the Sabbath. It alio 
 bound the fiiithfull of thefe times, to the ceremoniall fanclincation, 
 and to that typicall fervice which looked towards Chrift to come, 
 as well as to the feventh day only and no other, during that nonage 
 of the Chinch. { 
 
 Secondly, as the law of the Sabbath ( which' requires that day to be 
 kept for an holy reft in which God hath revealed the greateft blcffing 
 and lo hath bleffed it above all other dayes of the week) doth now ever 
 fince the perfecting of the work of redemption in Chnfts reiiirrecVon, 
 bind all Gods people to keep for their Sabbath the firft day of the 
 week which byChrifts vidory over death obtained fully in that very 
 day, became the moft biefled day above the feventh day and all other 
 dayes of the week. And as under the name of hallowing and keeping 
 holy the Lords Sabbath, it enjoynes fuch worfhip as God requires of 
 his Church in her full age and more perfect eftate, to wit : fpirituall 
 iacriflccsof praifeand thankfgiving, preaching and teaching faith in 
 Chrift crucified and fully exhibited a perfect redeemer, praying unto 
 God in the name and mediation of Chrift, and feeking acceffe unto 
 the father in him by one Spirit. And as this law impofeth this holy 
 weekly Sabbath, tobeapledgto the faitbfull, of that Sabbathifme of 
 eternall reft in Heaven which rcmaineth for the people of God, as the 
 Apoftle teftificthjH^^ p. So 
 
V TheDottrweof the Sabbath, 69 
 
 So this law is likethecommandementsof Baptifmeand the Lords Chap.i 2 
 Supper. It is ceremoniall commanding iiich duties to be performed, 
 and fnch a day to be obferved as are fitted to the time and fcafon of the 
 Gofpcll, and yet it is fo ccremoniall, as that it is alio perpetuall, bin- 
 ding all Chriitians during the feafon Mid time of the Church in the 
 new Teftament and under theGofpell, that is, perpetually to the end 
 of the world, untill we come to the cternall reft in Heaven. And as 
 there (hall be no changes in Chrift, nor of the (late of the Church un«- 
 till Chrift (hall come in glory to receive us into that eternal! reft : So 
 there (hall be no change of the Sabbath to any other day of the week, 
 neither hath the Church or any other whatfoever, any power to alter 
 either the day or the fan edification and obfervation or it,no more then 
 to brinf* in fuch an other change in Chnft.and fuch an alteration of the 
 eftate of the Church, as that was from Chrift promifed and obfeurcly 
 revealed in the old Teftament,to Chrift fully exhibited, and with open 
 race fhewed in the Gofbell, and from the Church in her nonage under 
 the rudiments of the world, to the Church brought to full age by the 
 Goipell preached and received in all nations. 
 
 • CHAP. XII. 
 
 NOw having difcovered the fevcrall kinds of laws, and commande- 
 ments which Cod hath given to men, and having Die wed what 
 kind of law this is which God hath given for the obfervation of the 
 weekly Sabbath, and how and in what manner it binds the fonnes of 
 Adani'm all ages,fome in one kind and fome in another, and Adam and 
 all his pofterity in fome relpecls. There remaines yet for all that hath 
 been faid before, »one fpeciall point to be more fully prooved. That is 
 concerning the change of the Sabbath from thefeventh to the firft day, 
 what ground and warrant we have for it,and how the law of God (by 
 which God fet apart the feventh da) 1 in the firft inftitution, and ftill in 
 the fourth Commandement and other repetitions of that law byMofis 
 mentions the feventh day for the weekly Sabbath)can bind us Chrifti- 
 ans to keep holy the Lords day,or warrant us to make it our Sabbath. 
 
 For the more full manifeftation and proofe of this point, and fatisfv- 
 ing of all doubts : I will by the light ofGods facred word, and by tnc 
 helps which I iWl find in the writings and fayings of the beft learned 
 korh ancient and moderneChriftian divines,, do my bsfl endeavour to 
 
 K 3 friew 
 
7° TM Doctrine of the Sabbath. 
 
 Chap.i 2 fliew and proove that the Lords day, which is the firft of the weekend 
 the day of Chriits refurrection, the ftttett d.\y of all the feven to be the 
 holy weekly -Sabpatb of Chrililins ; ThatGod before and in the firft 
 giving of the law of the babbath, did intend and forefee the change 
 and the grounds of the change of it to the firft day ; that God by Chrift 
 hath changed it. And that the law of the Sabbath in the maine duties 
 which it requires, is more fully and in abetter and more excellent 
 manner obeyed by Chriflians in their obfervation of the Lords day, and 
 keeping it for the holy reft : then it was by the fathers of the Old Te- 
 ftament,in their keeping of the feventh and laft day of the week, for 
 their holy reft and weekly Sabbath. 
 
 Firft to proove the convenience and fitneiTe of (he Lords day . to be 
 the Sabbath under the Golpell above all other d?yes, we have di- 
 vers arguments. 
 
 The firft I frame thus. That day which is the firft of day es, and the 
 firft fruits of time efpecially of the time of grace, is the fitteft to be the 
 Lords holy day above all other dayes oftheweeke, in and under the 
 time of grace. The Lord himfelfe teacheth this for a plaine truth, re- 
 quiring the firft fruits of all things for an holy c ffering to himfelfe un- 
 der the law, and from the beginning when he taught Adam, and A- 
 dam did teach his fonnes Cain and ylie!l,to bring facrifices of firftlings 
 and firft fruits for offerings to him,</<?».4. Now the Lords day which is 
 the firft day of the week is the firft of all dayes in the world. In it God 
 began the creation, made the higheft Heavens which is the place of 
 bleflednefte and the heavenly Hoft, aifo the common made and matter 
 of the whole vifible and inferior world, and the chiefeft and m oft 
 glorious element, the light, that is, the fiery Heavens ; with the firft 
 beginning of the creation, this day began, andfo it is the firft fruits 
 of all times created, and although in the creation, and during the 
 ftateof innocency the firft fruits were no more holy then the reft of 
 the lump, or malle, and fancTifying of things to holyufe, came in by 
 Chrift and with the firft prom ife of him, and the firft time of Chrilt 
 revealed being the feventh day, was to be the holy Sabbath all the 
 time in which Chrift was onely promifed and not given : Yet now 
 feeing by the refurreclion of Chrift, in which Chrift was exhibited 
 a perted Redeemer, and became the firft fruits of them that fteepe, 
 the firft day of the weeke and of the world which was onely the 
 firft fruits of time before, is by Gods providence become the firft day 
 
 and 
 
Sf The Declriw of the SMdth. 7 l 
 
 
 and firft &Mts of the time of grace under Chrift a perfea Redeemer. Chan.i' 
 Thetforctjie firft day which is now the firft fruits bftimc both in ths 
 
 creation and under perfect red cm prion, which doth perfect andferi- 
 ctifie the creation,is now the fitteft of all thed wes m the weeke to be 
 the Lords holy Sabbath. And it is againft all re ifon for any to thinlcany 
 other day lb fit to be offered up for the firft fruits of every week, ani of 
 our times toGod, as this day which is the day of the Lord ( hriit, who 
 is the true firft fruits of all creaturrs, and doth fanctifid the whole 
 Hiaffe and lump of man-kind, and all other creatures which are ga- 
 thered unto God in him. In which day Chrift aroie from death and 
 became the firft fruits of them that deep : that by the virtue of his re- 
 furrection he might ianctifie the very grave to them that Qeep in him, 
 and might raife them up as to grace in this life, fo alfo to glory at the 
 laft day in the generall refurrection. 
 
 Secondly that day wherin the place of eternall reft and of the ever- 
 lafting Sabbath (which after this world ended, remaines for the people 
 of God) was created and brought into being, and wherin eternall reft 
 was purchafed, and the way opened into that reft, muft needs in the 
 judgement ofreafonablemen be the fitteft day for the weekly Sabbath, 
 which is to all Gods people a iurefigne and pledge of eternall reft and 
 of their everlafting Sabbath in Heaven, which weekly Sabbath is to be 
 kept holy and fanctified by meditations on Heaven and heavenly reft, 
 and by iuch holy exercifes of religion, as do fit and prepare us for the 
 life of glory in Heaven.Now the firft day of the week is the day wher- 
 in God created the place of eternall reft, even the higheft Heavens, 
 which are from eternity decreed and ordained to be the place in 
 which his elect mall keep their eternall Sabbath after this life. - 
 
 In this day alio Chrift arofe from death, perfected redemption, and 
 reftedfrom thatworkeby which he procured eternall life and Hea- 
 venly glory for Gods people, upon this day he opened the way to the 
 Holy of Holies, and made his firft enterance both in his own flefh,and 
 alfo for all his members into that life eternall and that reft which they 
 with him (hall enjoy in the heavenly manfions.Therfore undoubtedly, 
 this day of all the dayes of the week moft fit and worthy to be kept an 
 holy Sabbath of reft, and to be fanctified with meditations on Heaven 
 and heavenly glory, and with other exercifes of religion which fit 
 men for eternall reft in Heaven. 
 
 f Thirdly, that day wherein God firft created the light of this inferi- 
 or 
 
72 
 
 The Doctrine of the Sabbath 
 
 ciT^TTorviiiblc world, and whcriii the light of the vifiblc Heavens did {hine 
 ' forth, when it is once bleffcd with the nf ing up of a greater and more 
 glorious light, even the Son of rightcoufnes-It is ofall daies become the 
 fitteft and moft worthy to be the Lords holy weekly Sabbath, which is 
 to be hallowed by meditating upon the inheritance of the Saints in 
 lbht,and by fuch holy exercifes as tend to make men meet to be parta- 
 kers thereof Now the firft day of the week, the Lords day is the day 
 wherinGod firft created the light of the vifible world, even the fiery 
 Heavens which {hine forth ever fince, and give light to theinferiour 
 world,fo it is teftified gen % T.3 .And on this day Chrift theLord,thc Son 
 of ri^hteoufneffe did rife up, and did bring to light immortallity and 
 eternall life,and became the great and glorious light of the world. 
 
 Therefore this day is the fitteft and moft worthy to be the holy 
 weekly Sabbath, and to be fpent in meditation upon, and feeking for 
 the inheritance of the Saints in light. 
 
 Fourthly, that day which hath not only the f .me grounds and reafons 
 in it, upon which God firft founded the Sabbath, and fandified the fe- 
 venth day, hut alio divers additions of the fame kind which make the 
 grounds and reafons more forcible and excellent, that is, moft fit and 
 worthy to be the holy weekly Sabbath ; and fuch is the firft day of the 
 week, and hath been ever fince it became the Lords day, by the Lord 
 Chrift his refurredion. For proofe wherof confider the grounds and 
 reafons upon which God fandified the feventh day. 1 .Gods ending or 
 perfecting his created work. 2 .Gods refting from that work. 3 .Gods 
 blefTmg of the feventh day by revealing on it the greateft bleiTIng, far 
 above any given in the creation. Thefearethe grounds here laid down 
 in my text, which are rehearfed againe by God in the fourth comman- 
 dement of the law. And another reafon drawn from the end and ufe of 
 the Sabbath is alfoadded,£#.3 1. 13.^.20.1 2. to wit .that the Sabbath 
 mi^ht be a (igne and token from God that he is their godVvho dothfin~ 
 ttifiethem, that is, by giving his Holy Spirit with all fiving graces in 
 this life unto them in Chrift, doth fit them for the fruition and fight of 
 history in the eternall reft in Heaven, and fo makes the weekly Sab- 
 batli a pledge of the eternall Sabbath in the world to come alfo. Now 
 the godly learned heretofore who had no thought of founding the 
 Sabbath on Chrtft proihifed on the feventh day of the world, they do 
 underftand Gods ending of his work, to be cither the fimftiing of the 
 creation on the feventh day by adding fome perfection or natnrall blef- 
 
 fing 
 
^ 
 
 The Dotfrine of the Sdbath. 7? 
 
 fingto the creatures more then he had given on the fix day es. OrChap.u 
 elie that Cod had already ended and perfected his work before the 
 feventh day, and for this caufc blefled and fanctified the feventh day for 
 a memorial! of the creation of the world, and all things therein made 
 perfect and compleat and fo appearing on that day. And by Gods 
 refting on the feventh day from all his work which he created and 
 made, they und er (land nothing elfe but/Jodsreftofmeereceflation, 
 and becauie this was the dny wherein God having finifhed his work, 
 and made all things good, had no occafion to work any more by way 
 of creation, but refted from making more kinds of creatures. There- 
 fore God commanded man to reft after his example every feventh day, 
 and to keep it for a weekly Sabbath. And by Gods blelTing of the fe- 
 venth day, they do underftand Gods fan&ifying of it tobeafigneand 
 pledge of the cternall reft. 
 
 Thefe being the grounds and reafbns (in the opinion oftbe learned) 
 upon which God f inclined the feventh day, are in a more excellent 
 meafure to be found in the ffrft day of the week.on which day the Lord 
 Chrift role from death. For firft the Lord Chnft who is the Lord of the 
 Sabbath, on that day ended a greater work then the creation, even the 
 great work of redemption which on that day he did perfect and fmiih, 
 by the laft and higheft act of it, even his rcfurreetion in which he got 
 the victory and triumphed over death the laft enemy, and over him 
 who had the power of death, that is the Divell, and did fhew to the 
 world that he had fully paid the ranfome & price of mans redemption, 
 fatisficd juftice, and wrought and fulfilled all righteoufnes, fufficient to 
 juftifie all that beleeve in fim, and to fettle them in Gods favour for c- 
 ver.So that here is a better ending and finifhing of a better work then 
 that of the creation was, which did perfect the mutable work of crea- 
 tion, and fo here is a better ground of fanctifying the day in w r hich it 
 came to paiTe,as divers learned writers have rightly obferved. 
 
 Secondly, on this day the Lord Ghnft entered into a better reft, then 
 any from the creation can be: he refted from all his laboures,paines and 
 fufferings,and all works which Gods infinite juftice required for mans 
 redemption by way of fatisfaction,£fc£.4.io. 
 
 And he took polTeiTion of eternall reft for himfelfe as the head, and 
 for his body the whole Ghurch and for every elect member thereof. 
 
 So that this refting is a far more excellent ground and reafon of the 
 fanctifying of this day to be the weekely Sabbath. Yea though I do 
 
 L by 
 
74 The Doftrwe of the Sabbath. 
 
 Chap.i 2 by Gods perfecting of his work,underftand his perfecting of the work 
 which was marred and defaced by mans fall, even the work ofcrea- 
 tion,and his making of it more perfect and co:npleate,by his promilin"- 
 of Chrift, and by Chrifts undertaking and beginning his acluall medi- 
 ation, andfirft bringing in of fupernaturall perfection ; AndbyUods 
 reding I underftand his reiling lb fully and wholy in Chrifts media- 
 tion, and in his fatisfactiou undertaken for the repairing and per- 
 fecting of the world, which man by his fill had brought under vanity 
 and corruption, that he put from him all thoughts and purpofes of 
 going about any new work of creation for the repairing thereof, and 
 io is laid to reft, as I have before fully prooved : Yet I muft confeife 
 that on the Lords day, which is the firft of the week, in which Chriit 
 did rife from death, God did more frfly and excellently perfect all his 
 work and brought in a reft, which doth fo far excell tint petering 
 of his work and reftingfrom creation on the firft feverith day, as the 
 actuall performance of a promife, and giving a id fulfilling of a good 
 thing promifed,undertake:i and begun,do:h e^cell the promife and the 
 undertaking and beginning of it. And therfore I will be bold upon 
 thefe grounds and premiss to conclude with .the bed learned both of 
 the ancient Fathers and modern e divines, That there is moreconveni- 
 ency and fitneffe in the Lords day, cbeitrft day of he weeke to be the 
 Lords holy weekly Sabbath now nnder the Gofpell. And there are 
 more excellent grounds and fare fea&ns for the fan&ify ing of it, then 
 any which are named or can be found in the feventh day which was 
 the Sabbath of the old Teftament : yea this day by means of Chrifts re- 
 furreftion to glory in it,is thefureft pledge and token which outward- 
 ly can be given to Gods Church and people, that God who raifed him 
 irp,is by him fully kppcafed, fatisried and reconciled to his people, and 
 is the Lo-d who doth fanftirle them and will bring them to glory. 
 
 And thus 1 pafT: from the conveniency and fitnes of the Lords day, 
 which is the n>ft of the week,to mew the change of the Sabbath unto 
 that day both in Gods intention and purpofe from the beginning, and 
 alfc actually in the fulnefle of time by the glorious refurreclion of the 
 Led Chrift upon that day. 
 
 Where by Gods afliftance I fhall make it appeare. That this change 
 of the Sabbath to the Lords day is no humane invention, or Ecclefi- 
 afticall tradition, but a thing which God the law-giver did purpofe 
 and intend from all eternity, and foretold by the Trophets, and by 
 
 divers 
 
\ The Detfrine of the Sabbath. 75 
 
 divers fignes forefhe wed of old, and in fulnefTe of time did by his Son Chap.12 
 Chrift the Lord of the Sabbath,command and actually bring to p«fTe. 
 
 For S t . AHgufiine and divers other learned men have heretofore r erm.if. 
 obfervcd.That God by fome notable things which he in his wifedome de u W ore - 
 made to concurre in the firft day of the creation, did plainly forefhew 
 in the beginning before the feventh day was fanctified, or the law of 
 the Sabbath given, that it was his purpofe and will, and he in his eter- 
 nall counfell had determined to advance in rulncfle of time, that day 
 above all other dayes of the week to the honour of the holy weekly 
 Sabbath, to be a day of meditation on the eternall reft in Heaven, and 
 a pledge to his people of the everlafting Sabbatbiime, which there 
 remaines for them, and to be the firft fruits of their time ufEred unto 
 God in C hi ilt and landified in him. 
 
 Thofe notable things are the three things before named. 1. That 
 God made that c. ft fruites of all time. 2. Created in it the 
 
 pUce of eternall reft the higheft Heaven, in which the blefled Saints 
 (hall enjoy their blefled 5 abbath wherofthe weekly Sabbath is a figne 
 and pledge to them in this life, 3. In it he created the light of this 
 vifible work', which things concurring in one and the fame day :(Cod 
 in h : s vvifcdoiicfo ordering it, who doth nothing in vaine but every 
 thing for fbme v\ ife purp< 1 . ) 2nd being good reafons to proove, and 
 grounds to make that day the fitteft to be fandrificd in Chrift, and 
 : the Chriftian Sabbath, as i have before noted, the learned fern 
 thence do gather,and not without good reafon : Tha f om t' e begin- 
 ning Gcd intended for this day the honour of his weekly Sabbath, in 
 the rime of the glorious : . ofpell. 
 
 Secondly, divers of the Ancients have olferved. That God rain- 
 ing Manna firft from Heaven to liraeii on the firft day of the week in 
 the wild :rncfle : a<- we read Exod 9 i6 t did thereby foreihew th.it this 
 was the day w hich he had appointee: to be the da) of the Lord Chrift, 
 even the day wherinhe who is the heavenly M anna and bread of life 
 fhould be %x\ en from \ [eaven in his incarnation, and the day in which 
 hefhould come out of the fornace of tiery afflictions, and be made a 
 a< & nouriftiment by his refurrecTion,able to ked our foules 
 I] lo life eternall. And from hence they infer, with the appro- 
 bation of dixc-sgravv: D' vines and flhoolemen of later times, that 
 God d id of old intend and purpofe to make this day (in the times of the 
 Gofpellaf tcr Chnlt tuily exhibited and given unto us, to be the bread 
 
 L 2 of 
 
76 The Do Brim of the Sabbath. 
 
 Chap. 1 2 oflife and heavenly Manna ) his holy weekly Sabbath and day offpiri- 
 tuall provifion, wherin Chriftians mould make their weekly provifion 
 of fpirituall food,and heavenly Manna to fc^d their fbules. 
 
 Thirdly, divers of the Ancient fathers have obferved, and divers 
 both Schoolemen and godly Itarned writers of the reformed Church 
 therein conlent with them, That the Lord did of old by his Spirit 
 fpeaking in the Prophets, foretell the change of the holy Sabbath 
 from the feventh to the firft day of the week, the Lords day, and day 
 of Chrifts refurrecTion. The blefTed Martyr Ignatim (who lived and 
 was growne in the knowledge of Chriftian ity in the time of the 
 Apoftles,and before the death of S\John the Evangeliftas he himfelfe 
 teftifies) doth in his Epiftle to the CWagntfians, not only arhrme that 
 the Lords day is the Queeneand fupreme Lady of all dayes, but alfo 
 endeavours to proove, that God from the dayes of old had ordained 
 it to be the true Chriftian Sabbath, and did foreiliew fo much by the 
 words of the Trophet T> avid in the title of the fixth Pfilme, wherein 
 it is called a Pfalme unto the eighth day, that is, in honour of the Lords 
 day, which as it is the firft of the week, counting from the creation 
 every week feverally by it felfe, and the feventh if we begin our ac 
 count with the next day after the Lords day, as the J ewes did with 
 the next after their Sabbath. 
 
 So if we reckon forward from the beginning of the creation into an 
 other week it is the eight day. And alfo learned Augufline and others 
 of the fathers,as alfo divers late writers do in this point concurre with 
 him, and affirme that God moovingZ>^^/Wto make fuch honourable 
 mention of the eighth day, did forelhew his purpofe & will,to change 
 that day by Chrifts refurreclioninto his holy Sabbath. Some alfo from 
 Godsinftitutionofcircumciiion on the eighth dayafrerthe birth of 
 the child which was to be circumcifed, do gather that the eight day, 
 after the birth of the world, to wit,the Lords day was before ordained 
 of God to be not only the day of Chrifts refurreclion and viclory over 
 (in and death by which fin mould be cut of and deftroyed, but alfo the 
 Chriftian Sabbath, and £o both a fpeciall day of circumcifing their 
 hearts to the Lord in the ftate of grace, and alfo a pledge of the fulncffe 
 of mortification and fan&ification in the day of the laft refurreclion 
 . » and of entrance into the eternall Sabbath in Heaven. For this purpofe 
 tempore. ^° $% ^Hften and many other learned men in all ages fince even to 
 ij#. this day, doalledgethe plaine words of David, P/2/.i 18.34. where 
 
 having 
 
V The Doctrine of the S Math. 77 
 
 having Prophetically foretold the glorious rcfurreJtion of Chrift, how Chap. 1 1 
 
 after that the Jcvves had crucified and put him to death, he fhould rife 
 
 up to be the head corner {tone even the rock and foundation of the 
 
 Church ; (for fo our Saviour, MM.21.42. and the Apoftlc, Atts4.11. 
 
 do expound T)av Swords) he immediately atfirmes, that this is the 
 
 day which the Lord haHo madejfce Vcillrejoyce and be glaiin it. That this 
 
 is the day of the Lord Chrift,as V.Johno.i\%\x,Rev.\.\o.\Wich the Lord 
 
 had made.That is,in his decree hath already appointed to be his holy day, 
 
 ttv (that is in the timeoftheGofpell when this (tone is become the 
 
 head of the corner ) Vci/l reioyce and be a Ud in it : that is, rejoyce before 
 
 the Lord with all joy and ferve him, be glad in him with Sabbaticall 
 
 and holy folemnity, and if we confider well the matter and fubltance 
 
 of the 92. r Pfitme, which is intitkd a Pfalme for the Sabbath, we (hall 
 
 fee that it ismoft fit for the day of Chrifts refurreclion, fetting forth 
 
 the fruits thereof plainely and after a lively manner, to wit : the folid 
 
 joy of Gods people, and the flourifhing ftate of the righteous in Gods 
 
 Church,and exalting of the home of Chrift the true Mefllah and King 
 
 of the Church. 
 
 Fourthly,if we confider the diverfity and difference of thing? which 
 are commanded in the law of the Sabbath,and are to be oblerved in the 
 weekly Sabbath as it was inftituted by God at the firft, and againe re- 
 vived in the fourth Commandement,if we call to mind that the law is 
 a mixt law, commanding fome things which concerne the very fub- 
 ftance and being of the holy Sabbath, unto which it binds men perpe- 
 tually ,fuch as are a fit proportion of time one day in every weeke, reft 
 and ceflation from common works of this life, and fancTification of it 
 by religious exercifesand devoting it topublick afTcmblies and holy 
 worfhip. And other things it commanded which were typicall and 
 ceremoniall,and were to have their full accomplishment in Chrift,and 
 to be in force only untill the full exhibition and revelation of Chrift a 
 perfect Redcemer,all which I have largely (hewed before, and the beft 
 learned have ever held. It will upon theie grounds necelTarily follow, 
 that there mull: be a change of the Sabbath from thefeventh day, and 
 in refpecl: of the tipicall and ceremoniall worlhip,at the full exhibition 
 of Chrift, into a day and a worth ip more fit for Chrift given and re- 
 vealed, and for the times of the Gofpell. 
 
 Firft it is generally held by the beft learned, That God by fancTi- 
 fyingthc feventhday and commanding his holy Sabbath to be kept 
 
 L 3 every 
 
78 The Dotfrine of the Sabbath. 
 
 Chap.i 2 every week on the feventh day, did tlierby fhew, that in hiswifcdom^ 
 he faw it fit and neceflary for man to obferve this proportion of time 
 and to devote one day in every week, both to bodily reft and a total! 
 ceflation from his own worldly labours,pleafures and dehghts,nnd alfo 
 to holy and heavenly meditations, and to religious exercifes and holy 
 aflemblies. And in theferefpects they call the law of the Sabbath nam- 
 rall,morrall and perpetuall,and they proove it thus. ' 
 
 Firft becaufe nature it felfeand common reafon and experience do 
 , teach, that ever fincc mans fall it is naturally neceflary for mans health 
 andwellbeing, and for the preferving and upholding of the life and 
 ftrcngthofhis labouring and toy ling cattell, that he, his fervantsand 
 cattell,{riould have one day es reft in feven. And that without this pro- 
 portion of time dedicated to holy aflemblies, and exercifes rf piety, 
 the faving knowledge of God, and true religion and piety cannot well 
 be upheld, fraile men would by little and little forget God,become ig- 
 norant of heavenly things,and fo of the way to eternall reft ; if it were 
 left in mans power to chute his own time; feme would choofe none at 
 all, the reft fir the moft part would differ from that time which fume 
 thought fit.Others would refufe it as inconvenient,and fo there woul*' 
 be no fet ordinary aflemblies,' -ods worfhip would grow out of ufe. 
 
 Secondly, true piety tescheth us ; that we ought to think our Hives 
 bound in confeience to give and devote fo much of our time at the 
 leaft to pious exercifes, as God, in whofc hand we and our times are 
 did require of his people in the obfeurer times oftheOldTeftament 
 for the keeping of religion and his worfhip on foote, fir prsfen in> of 
 the knowledge" and memory of his good n ■■$ -and benefits, and forthc 
 fanfhfying of their weekly laboures and his creatures to their uf>. and 
 of themfelves to him, that they might be feted to feehim inglbry 
 For the abundance of grace lhed on us by the -of>dI, is a bond and 
 obligation to us of much more ferviceand obedience which we owe 
 to God. Now God required of them every feventh day to be kept 
 holy, and that was the leaft which any of them m my age were 
 bound to dedicate to his worfhip. And 'therfore true piety tinds us 
 much more to keep an holy weekly Salt nth. 
 
 'I hefe are arguments and proofes, foificicnt to fatisfie any man who 
 doth not perverfly refill and rebel lagainf! thclawofnature.Butletme 
 here give a caveat by the way: That wh-^n the learned call the Sabbath 
 and the law of it natural!, we are not to conceive that by naturall,they 
 
 mean 
 
The Doctrine of the Sabbath. 79 
 
 mean a thing written in mans heart in the creation, which man was Chap.i 2 
 made to perfbrme and obey limply as a re .fo able creature and naturall 
 man ( For man was not mjidefir the S S6dth 9 Mark^z.ij. ) Neither did 
 he toyle and fweat or need a fit weekly reft : either did he need a 
 weekly folemnity to help his memory, or to Itir up his affections, as I 
 have before proosed. Biitth.it they undcrftand by inturall, that which 
 the very Light of naturall re Jon (bewes to be moil convenient and ne- 
 ceffary for men now corrupt, and which fo fooneas it is commanded 
 and revealed by Gods word appeares fo neceffiry in the very nature of 
 it,both for mens foules and bodies,that without ic they cannot have or- 
 dinarily any well being on earth, nor dcape Hell and come to Heaven 
 after death. This expofition learned Zanchyu gives of his o wne and 2tn . h nbt 
 other Learned mens Speeches, when they call the law of the Sabbath fo oeca*' 
 naturall. lf/aith he,it were {o naturall as things written in mans heart log. tbefi* 
 in the creation,then the Heathen Gentiles would hare fdt themfdves 
 bound by it, and would have {heaved it in their practice in foine mea- 
 fure mote or lefie. Neverthelefle the concluiion of Zanchym, mid other 
 learned Dr. incs is firme and fure, upon the former prermfes, to wit : 
 That Gods Gift commandement of the Sabbath, doth oerpetually bind 
 all Gods people to the worlds end, to keepe a weekly'Sabbath, even a 
 feventh day in every weeke holy to the L rd. 
 
 Secondly, it is a thing uni\ erfally held by all true Chriftian writers, 
 that the Sabbath as it was limited to the feventh day of the week, and 
 was tobe obferved by bodily Sacrifices morning and evening, and by 
 worfhip which confided in outward rites which were types and fi- 
 gures of things which have their accomplilhment in Chrift, fo it was 
 ceremonialhtemporary and changeable. The common ground of the 
 fanctifyingofthe feventh day and tying the Sabbath to it,is held com- 
 monly to be Gods reft on the feventh day from the work of creation. 
 And this is fuch a ground as in the fulnes of the time was to give place 
 and did give placebo a better reft anfing,& brought in by the rinifhmg 
 of a more excellent and glorious work of Gods goodnes and bounty e- 
 ven the work of mans redemption-! he worfhip of God on the Sabbath 
 of the feventh day in the old Tcftament, by double Sacrifices and fuch 
 rites were but vanilhing (hadowes, the fubftance of them was 
 Chrift, andtherfore they were to ceafe when the body and fubftance 
 came in. And the particular day it felfe and the reft tied to it w.«s a 
 tipe and figure of the death ofChrift,andofhis reft in the grave, and of 
 
 the 
 
80 The Doffrwe of the Sabbath. 
 
 Chap.13 the reft and eafe which Chrift by his death fhould bring to all Gods 
 people from the but den of legall rites,and from the guilt of fin and hor- 
 rour of confcience, which as an heavy load did preffc them down, and 
 from the maiTe of corruption like a weight hanging faftonthem, all 
 which Chrift abolifhed by his death and redemption,and fo put an end 
 to the Sabbath,as it was tied to the laft day of the weeke. 
 
 This being commonly held for a-certaine truth by the learned Fa- 
 thers,and writers of all ages after them untill this day, prooves fo far as 
 their authority and reafon will reach: that though the keeping holy of 
 a weekly Sabbath is a perpetuall day, to which all Gods people are 
 bound in all ages : yet the particular day was mutable,and another {pe- 
 ciall day was to be appointed and confecrated by him who is the Lord 
 of the Sabbath, wherein an holy reft fitter for the time and ftate of the 
 new Church muft be kept, with better fervice and folemnity. Inftead 
 of bodily facrifices, there muft be offering up of Spirituall facrifices of 
 praifes,prayers,almes and works of piety and charity: for flaughtering 
 of beafts, there muft be mortifying of corruption by holy contrition, 
 and killing of all brutifti lufts and carnall pleafures and delights, by fe- 
 perating our felves and fequeftring our minds from them. I nltead of 
 darke fhaddowes of the laws and obfcure promifes of Chrift to come, 
 there muft be the light oftheGofpell {Lining in the Church and prea- 
 ching of Chrift crucih*ed,and raifed up and fet at Goils right hand, and 
 there muft be feeking of Gods face in his name and mediation, and of 
 accefle unto God in him by one Spirit. 
 
 Now what day can any man conceive in any reafon fo fit as the 
 Lords day, the flrft of the week: wherin we Chriftians keep our weekly 
 Sabbath ? This undoubtedly is the moft fit and convenient of all dayes, 
 as I have largely before prooved. Yea that this undoubtedly is the only 
 particular day which Gods law binds us to keep holy all the time of 
 the Gofpell,even untill we come to the eternallreft in Heaven, I will 
 as briefly as I can proove and demonftrate in the laft place, and fb con- 
 clude this point of fanclification of the Sabbath, as it is the worke of 
 God the law-giver, and is diftinguiihed from mans duty and work of 
 fandhtication. 
 
 CHAP. XIII. 
 
 1 Argh- •TPH E firft which is the maine fundamentall argument, is drawnc 
 went. JL from the foundation upon which God hath from the beginning 
 
 builded 
 
The D$tfrine of the Sabbath. 8 1 
 
 builded and furely fetlcd the weekly Sabbath.lt is a thing mod ccrtaine Chap.i 3 
 and undeniable, that whatfoever things are infeperably joyned and 
 cleave faft together, they ftand and nioove together, thfc one cannot 
 moove to any place,but the other of necefiity muft moove with it. 
 
 Whatsoever is nrmely letied on a rock and infeperably fattened to it, 
 and rounded on it,muft needs moove with the rock and cannot moove 
 to any place but where the rock is mooved, upon which ground 1 ar- 
 gue thus: That which is from the beginning founded upon Chrift,and 
 16 furely lit led and rirmely budded upon him by God the founder of all 
 things,that it cannot be feperated,it muft needs moove and change the 
 place with Chrift, and cannot be mooved nor change and remoove to 
 any place but only to that unto which Chrift is remooved,The weekly 
 Sabbath from the lirft inftitution is founded by God,firmly builded and 
 fure letied upon Chrift the Redeemer,and is infeperably joyned to him. 
 Therfore it cannot moove nor change the place,nor be rernooved from 
 the feventh day to any other day of the week, unles Chrift the Redee- 
 mer change his day and moove together with it, and if he doth change 
 his lblemiu: day, it muft needs be changed and rernooved with him to 
 the fame day. The proportion is undeniable:the aflumption alibi have 
 fully proo\ ed before, in the laying open of the grounds of the Sabbath: 
 and therfore the conclulion is a moft manifeft truth, That whenfbever 
 Chrift changeth his day and choofeth another, the Sabbath muft needs 
 be changed to the lame day. Which conclusion fully prooved,I lay it 
 downe for a good ground and argue thus upon it. 
 
 That day which Chrift leaveth and palleth from it unto another, 
 which he chocf bdi for his fpeciall and particular day. From that day 
 the Sabbath alio is changed and mooved, and the other day which 
 Chrift hath chofen, becomes alio immediately the particular day 
 of the holy weekly Sabbath. Now the ieventh day which was the 
 fpeciall day of Chrift in the old Teftament, becaufe on it Chrift was 
 promifed a Redeemer of the world, and did firft undertake openly 
 and actually to mediate for man, is now ceafed to be Chrifts pe- 
 culiar day, he hath left it, and hath chofen the firft day, and made 
 that his fpeciall and peculiar day above all other dayes of theweeke, 
 when in it he got the victory over death, and by hisrefurrc&ion en- 
 tered into his glory and eternall reft ; and of a redeemer in promife, 
 became a redeemer indeed, and fully perfected mans redemption. 
 Therefore ever fincc hath the weekely Sabbath beene rernooved to 
 
 M the 
 
82 The Dottrine of the Sabbath. 
 
 Ghap.i 5 the firft Jay, and that is the peculiar day of the weekely Sabbath. 
 
 . Secondly, that God did from the beginning purpofe in himfelfe,and 
 
 2 r & H ~ by many evidences did declare his intent, to cfcmge the Sabbath from 
 Ment ' the feventh to the firft d.iy, andaifoin the firft mititution of the Sab- 
 bath, and in the giving of his law for the keeping of it, did intend to 
 bind us under the Gofpell to tbekwping of our weekly Sabbath on 
 the firft day of the weeke, as he bound the fathers to the feventh day 
 in the old Teftament.I proove from the determinate goynftU and fore- 
 knowledge of God concerning the^changes which he foreknew and 
 determined to bring to palfe, in the foundation, grounds and preroga- 
 tives of the Sabbath from the feventh to the firft day of the week. It is 
 a thing which all men who have any true knowledge -of God muft 
 needs know and acknowledge for an undoubted truth,that God whole 
 wifedome is inrinite,and his wife providence ordereth and difpoferh ail 
 things,doth never any thing in vainc, he never layes the foundation ita 
 any place but. there alio he intends the building, he never brings in the 
 proper caufes any where or m any time, but then and there he intends 
 to bring in and to produce the proper effecls of them, and whatfoever 
 commandement God gives to men to performe Ibme fbeciajl duty 
 upon fome fpeciall grounds,and for fome lingular caufes,occaf ions and 
 reafons, by that commandement he binds them to performe the duty 
 whenfoever and wherelbever he lliewes the grounds and reafons to 
 them,and gives and o/Fers the caufes and occahons. 
 
 So tliat if it be made to appeare unto us,that now under the Gofpell, 
 God had according to his own determinate counfell and foreknow- 
 ledge changed the foundation of the weekly Sabbath, and rcmooved it 
 and all the grounds, reafons, occalions and prerogatives of it, from the 
 feventh day to the firft which is the Lords day, we muft needs fee and 
 acknowledge, that it was the purpofe, mind and will of God to make 
 the Lords day our weekly Sabbath, and in Ins giving of the rirft law. of 
 the Sabbath,which in the maine fubftance of it is perpetuall,to bind all 
 his people after the full exhibition of Chrift to the laft refurreclion, to 
 keep the holy weekly Sabbath on that day. 
 
 Now thefe things may fufficiently appeare by the opening and proo- 
 vmg of divers things before, which I have oblerved out of this tex^and 
 by urging and preilingthem home to this prefent purpofe a little more 
 foily nere againe, I {hall put them out of all doubt and queft ion, and 
 make them manifeft and cleare to all who do not wilfully (hut their 
 
 eyes 
 
7 he DoZtrine of the Sabbath. 8 j 
 
 eyes agfifnft the truth. Firft, that the foundation of the Sabbath is Chrift Chap.i 3 
 the Redeemer, and that all the true and proper grounds, reafons and 
 occaiions of keeping one day in every week holy to the Lord, are only 
 to be found in Chrift and came in with him I have before fully proo- 
 fed. And as God firft promifed Chrill to become the feed of the wo- 
 man.forthe Redemption of man-kind, and Chrift did undertake for 
 man to mediate for him on the firft feventh day of the world, and ther- 
 upon that day was fanctified to be the weeky Sabbath : So God had in 
 his immutable counfell determined to exhibit Chrift a perfect redee- 
 mer, and by him to perfect mans redemption on the firft day of "the 
 week, and fo to remoove Chrift the foundation from the feventh day 
 of the week to the firft day, together with all other grounds, rea- 
 fons, occasions and prerogatives of the holy Sabbath. What greater 
 change could be or ever was heard of in Chrift the maine foundation 
 both of the Sabbath and of the univerfall Church, then when of a Re- 
 deemer promifed on the feventh day, and lb continuing all the time of 
 the old Teftament while the fathers beleeved only in him promifed & 
 not yet come;he became a Redeemer fully exhibited in his rcfurrection 
 on the firft day of the weeke,and changed the ftate of the Church, and 
 bringing her from thenon-nage andchildilli eftate of bondage under 
 the rudiments of the world,and legall rites.and carnall ceremonies, to 
 the fulnes of her time which Gcd had appointed, and to her full age in 
 the new Teftament. And hereby that firft day of the week became 
 the chiefeft day of the Lord Chrift, even his fpeciall and particular 
 day, and came to have all the fubordinate grounds and high pre- 
 rogatives of the Sabbath. For in it God perfected his work which 
 he had made in the creation by the work of redemption, not promifed 
 and undertaken only, as in the feventh day, but by a better kind of 
 perfecting and ending, even by redemption fully finimed, on that day 
 Chrift refted from that greater work ofredemption, and declared by 
 his refurredion, that he had made full 1 atisfaction for man-kind to the 
 juftice of God, and that God refted in his fatisfaction, now actually 
 made and performed, by a more excellent manner of refting then 
 that wherewith he refted on the feventh, in that fatisfiction only 
 undertaken and promifed, on that day Chrift got the victory over 
 death, hell, finne, the world and the Divell, and becomming im- 
 mortall not fubject to die, or fuffer any more, entered into the glorious 
 ftate of exaltation and into his eternall reft, and made way for men to 
 
 N 2 that 
 
84 The DoUrine of the Sabbath, 
 
 
 Chap. 1 3 that eternall reft wherof the Sabbath is both a lively pledge, and alfo a 
 powerrull meanes to fit men for it. And in all thefe refpe&s God blef- 
 fed the firft day of the week,with a blefling far above his bleXTing of the 
 feventh day, for that was the promife and undertaking only, this was 
 the performance and perfecting of redemption : and therfore fo far ex- 
 cels that, as the giving of a great gift and perfecting of a work ex- 
 ceeds the promife of that gift and undertaking of that work.Now that 
 this remooving of the maine foundation of the weekly Sabbath, to- 
 gether with the fubordinate grounds, occalions and prerogatives of it, 
 from the feventh day to the Lords day, the firft of the week, came to 
 patfe by the determinate counfell, foreknowledge and providence of 
 God, and that from the beginning and in the firft giving of the law of 
 the weekly Sabbath, God did purpofe and intend this change, itap- 
 peares moft plainly by divers reafons. Firft becanfe God is no idle 
 ipe&ator, but the provident Lord and difpofer of ail things, which 
 come to pafte in the world, and nothing can come to parte but fo as he 
 hath appointed, and in the time and feafon which he hath determined. 
 The flood and generall deluge by which the old world was deitroy- 
 cd, came to parte in the very yejre and day which God had prefixed, 
 and did foretell to Noah one hundred and twenty yeares before. The 
 endoflfraels peregrination and fervitude in JF.gypt, came to parte jaft 
 at the end of fbure hundred and thirty yeares, in the fame day which 
 *Sod had determined and foretold to Abraham^ xod.\ 2.41 . 2nd fo the 
 deliverance of the Jfraelites out of captivity, and the decree for their 
 veturne came out at Gods appointed time, which he had foretold by 
 Jeremiah the Propbet,D^.o.2.2^. And the particular time of Chrifts 
 fatisfaclion and attonement for linne, and bringing in of eternall 
 righteoufnerte, was determined by God, and came to parte at the end 
 ©f the feventy fevens of yeares, as it was revealed to Davie/1 in the 
 fame Chap.iq.vcr. And in a word the very time of Chrifts refirrecli- 
 en,by the virtue whereof we are fully redeemed, and fhall in out very 
 bodies be raifed up to life eternall and reft in glory,as the Apoftle tefti- 
 fKS,Rom.6.$, 1 ^V.15.13,21. Thil.$.iQ. & 1 Pet.1.3. It was de- 
 termined by God before the foundation of the world, as the words of 
 S K . Peter do uSew, 1 Pet. 1.2. Secondly, God in the very creation and 
 from the hrft beginning of the world, did foreftiew that he had a pur- 
 pofe to honour the firft day of the week above all the other dayes, and 
 to make it the Lords day and Chriftian Sabbath by the refurredion 
 
 of 
 
The Do chine of the Sabbath. 85 
 
 ofChrift. InthathemadeitthenYftfruitesoftime, and in it created Chap.13 
 the higheft Heaven, the place of the cternall Sabbath, and brought 
 forth the light of this inferiour world, by which naturall prerogatives 
 he made this day thefitteft of all dayesofthe week, to be the day of 
 ChnftsrefurrecTion, wherin he theSunofrighteouiheflfeand light of 
 the world rofe up with healing in his wings, and became the firft 
 fruites of them that fleepe, and by virtue whereof he will bring the 
 faithfull into the eternall reft, whereof the weekly Sabbath is a pledge 
 and will make them partakers of the inheritance of the Saints in light, 
 as the Scriptures teftifie, 1 CV.15.20. Colof.1,12. 
 
 Upon thefe premifes before prooved at large,and here againe preffed 
 home to the purpofe, he concludon folio weth neceflarily:that it was 
 the purpofe, intent and will of God, to make the firft day of the week, 
 the Lords day and the Chriftian Sabbath, and in the firft inftitution of 
 the Sabbath, and by his firft law of the Sabbath ( which in the maine 
 fubftance of it is perpetuall ) to bind all his people in the time of his 
 glorious Gofpell, to obferve that day only for their holy weekly Sab- 
 bath ; untill they come to that whereof the Sabbath is a lively pledge, 
 even the eternaU reft of glory in Heaven. 
 
 Thirdly whatfoever tends mod to the perfect fulfilling of any fpeciali ^ Arm- 
 law and commandement of God given to man, and is manifestly mjide menu 
 known to man to be moft agreeable to Gods will revealed in that law, 
 and to the ends andufes which God openly pretendeth therein, that 
 man is chiefly bound to do by that law and commandement. This is a 
 moft certaine and undoubted truth. For Gods generall commandement 
 is, that we love him with all our heart, and worfhipand fervehim 
 with all ourfouleand all our ftrength,£>^f.6.5.& y^f.22.37. 
 
 Now the will of God revealed in this firft inftitution,and fanftifying 
 of the Sabbath, and in the fourth Commandement of the law, is often 
 repeated and urged by MofesycA the Prophets, is more perfectly ful- 
 filled in the right fancTification of the Lords day under the Gofpell, 
 then it was in the obiervation ofthefeventh, the Sabbath of the old 
 Teftament, and whatfoever necetfary duty God in the law of the Sab- 
 bath requireth of man from the beginning, or whatfoever end and ufe 
 he openly pretendeth, his law of the keeping of the holy Sabbath that 
 is more fully obtained, effccTed and brought to pafle by an holy iancti- 
 flcation of the Lords day, and by keeping it an holy Sabbath to the 
 Lord now under the Gofpell. Therefore by the law of the Sabbath 
 
 M 3 ' given 
 
g^ jhe Doctrine of the Sabhath, 
 
 Chan 13 given at the firft,and by the fourth Commandement repeated and ex- 
 phned 3 Chriftians are bound to keep the Lords day which is the firft 
 of the week for their weekly Sabbath. 
 
 If any man doth make doubt of the aiTumption in this fyllogifme;It 
 is eafily proved by a particular enumeration,both of the particular fiib- 
 ftantiall and neceffary duties which Gods word requires in the Sab- 
 bath ; and alfo of the ends and ufes for which God requires an holy 
 Sabbath to be kept every feventh day. 
 
 The firft main duty from which the feventh day acquires the name 
 of Sabbatlvs reft and ceiTation from all worldly labour s,pieafures and 
 delight ,wherin man is to withdraw his mind from worldly cares and 
 fecular affairs,which concern this fraile earthly life, and is to give reft 
 and refrclhing to his own body,and to the bodies of his children, fer- 
 Yants,(trangers,and toy ling cattell 3 as appears,£ W. 20. 1 o. Ifi.sS.13. 
 And the proper end and ufe of this reft is. Firft to admonifh man 
 that he mull not place nor feek felicity in this world, nor iince his fall 
 and breaking of the Covenant of works by his difobedience, hope for 
 any happiiKiTe or felicity either here or elle where to be purchafed by 
 his own works of Righteoufnes, which he either is,or was able in the 
 firft creation to performs in his own perfon. Secondly, to fhew that 
 Gods juft wrath appeafed by Chrift, and the fting of death and the 
 curfe and bitternes of mans forrows, and toilfome labours w r hich God 
 impofed on him for his tranigreiiion,is taken away, and God will not 
 have his people to torment their bodies with continuall toile, and 
 painfull labour,but to e*fe and refrefhthemfelveswith a weekly reft. 
 Thirdly, to make men take notice that God hath a provident and fa- 
 therly care of his creatures both men and beafts, hates all merciles cru- 
 elty and oppreffion of their very bodies.and will have them fo refrefh- 
 cd and eafed that they may laft the longer, and go cheerfully through 
 their weekly labours. 
 
 Fourthly, to fliew that in Chrift upon whom the Sabbath is founded, 
 there is fpirituall reft and eafe and refreshing of the foul/rom the hea- 
 vy burden of fin, and the miferies of fin, to be found of all them who 
 being heavy laden do flee to him,and in him place their hope and con- 
 fidence. 
 ' Fiftly , to put us in mind of Gods rcfting in Chrifts mediation from 
 the work of creation, and that he hath wholy given over all purpofes 
 and thoughts of repairing the world, and reftoring man fallen and cor- 
 rupted 
 
The Doctrine of the Sabbath. 87 
 
 rupted by any work ofcreation,and hath fct his mind on another kind Chap. 13 
 of work,even the work of redemption by Chrift,and the new creation 
 ofheavenly ipiritnall and fupefnaturall graces and perfections in m;n 
 by his holy Spirit. 
 
 \Sixthly,tobealigneandmemoriallof Chrifl: his full perfecting of 
 theworkofmansredemption,andofhis perfect iatisfuTion made to 
 the jufticeofGod for fraile finftll men. 
 
 Laftly, to be a token and pledge of the etcrnall reft in heaven, and of 
 the fabbatbifme which after the labours and troubles of this lift, the c- 
 lecT and faithfull people ofGod iliall enjoy for ever in the world to 
 come. 
 
 Now there is no day in all the week, in which this firft main duty of 
 the Sabbath can lb well be performed, for the ends and ufes, as on the 
 Lords day which is the Chriftian Sabbath .The feventh day never yeel- 
 ded half lb much light and helps to Gods people in the old Teftainent 
 for thefe purpofes, as the Lords day doth to us under the G of pell. For 
 the Lords day in which Chrifl: arole from death, and entered into his 
 glory, and perfected the work of Redemption, it difcovers Chrifl: the 
 main 1 oundation of all reft,and even of the Sabbath it felf more plain- 
 ly unto us, and in it being beautified and adorn :d with fo manyblef- 
 fings and prerogatives which Gods word gives to it, we may as in 
 a clcare glaffe fee and behold Chrifl: with open face, we fee in Ins rc- 
 furrecTionGods iuftice fully iatisned, his wrath appeafed, redempti- 
 on fully perfected, Gods refting in Chrilts mediation,eternall reft pur- 
 chafed by Chrifl: for us, and gained to himfelf, and Heaven opened urv 
 to us, and fin, death and hell already overcome and conquered. And 
 therfore there is no day by many degrees, fo fit as this day of Chrifts 
 refurre&ion to make us reft comfortably in our bodies and minds from 
 worldly cares, and bodily labours, and iu our ibulesand confeien- 
 ces from the burden of finne and the guilt therof. No day or time 
 can & plainly (hew unto us, that our felicity is not in this world, 
 nor to be obtained and purchafed by the righteoufnclTe of our ownc 
 works. This lets before us Chrifl: raifed for our juftification. This 
 fhews Gods aboundant mercy and companion to us, and that lie 
 hates all cruelties and oppreflions. And this is a fpeciall meanes to 
 bringustothearfurance oftheblefled hope and etcrnall reft refer, ed 
 in Heaven for us. And therfore the firft main duty with all the parts 
 therof,and the fpeciall ends and ufes of it, are more fully performed 
 
 and 
 
g g The Dotfrine of the Sabbath. 
 
 Chap 1 3 an(i obtained in the obfervation of the Lords day for the holy weekely 
 Sabbath, then they poflibly can be now by us, or could be of old on the 
 Sabbath of the feventh day,by the fathers in the old 1 eftament. 
 
 Thefecondmaine duty of the Sabbath is, fan&ifying and keeping 
 of it holy to the Lord,which comprehends in it many fpeciall and par- 
 ticular duties, i . Setting of their affcclions even their joy and de- 
 light whcly upon God and heavenly things. 2. Honouring and vvor- 
 {Lipping of God in their hearts with holy thoughts and meditations, 
 by their lips with holy pray ers,praifes and thanksgiving, in their out- 
 ward adions by preaching, hearing, reading and repeating of Gods 
 word,and folemne commemoration of his promifes, mercies and blcf- 
 iings in the word and Sacraments. % . Teaching and learning all holy 
 duties which tend to bring us neerer to God in Chrift. 4. "Offering 
 fpirituall facrifices to God of fvveet favour, fuch ^s are aimefdeeds and 
 works of mercy and charity, wherby others may be made to tafte of 
 Gods goodnefie,and ftirred up to laud and praife his name. 
 
 All thefe are comprehended under the maine duty of ianctifying the 
 holy Sabbath which the Lord commands exprefly in the law,ana they 
 are commended to us by the Prophet, I [a. 5 6. 4, & 58.13. And the pro- 
 per end and ufe of this duty and all the parts theroK is. Firft to make 
 us fet our arFeclionson things which are above and not on things be- 
 low, and to ftir us up to leeke eternall life and heavenly happineffe in 
 Chrift only,and in him cruciried and raifed up. 
 
 Secondly, to continue and increaie in fraile men the knowledge and 
 memory of Chrift, and of the way to eternall life and blefledneffe in 
 him, which without keeping holy of a weekly Sabbath, would faile 
 and ceafe among the fons of men. 
 
 Thirdly, to beget and increafe true grace and holinefTe in men by ex- 
 ercifing holy duties of religion ; and lb to bring them by juftification 
 and adoption, to the right of inheritance in Heaven, andbyfanclifica- 
 tion to fit them for the poflelTIon of it. Now the obiervation of the 
 Lords day, in which Chrift arofe, is fuch as may fir more powerfully 
 and effcdually moove men to the performance of thcfe duties, and 
 lead men more direclrly to the proper end and ufe of them, then the 
 old Sabbath of the feventh day either now can,or of old could do when 
 it was mod: in force. For it had no other light or life in it, but onely 
 from obfcure promifes, and darkc fhaddowes through which Chrift 
 was feene as things farre offare feene, and in the ftarre light nights. 
 
 But 
 
The Dolirlne of the Sdbatb. 8 9 
 
 But the Lords day the firft day of the week, hath light and life from Chap.i % 
 the Sun of righteoufnefle Chrift who in it rofe up to be the light of life 
 to all nations, and hath brought life and immortality to light by the 
 Gofpell, and difcovered to us the kindnefle and love of God and the 
 riches of his goodneiTe, in giving grace and fhedding his Spirit on us 
 abundantly hcre,and fo fitting us for glory hereafter. And therfore this 
 day mull needes be of great force and power,fnr above the feventh day, 
 to make men fet their afcetions on God and heavenly tbings,efpecially 
 upon the inheritance incorruptible and undefiled which fadethnot 
 away ,referved in Heaven for us, unto which God hath begotten us by 
 the refurre&ion of Chrift from the dead,i Pct.i.^. It is aiip powerfull 
 and excellent to incite ami ftir us up to honour God in our hearts, by 
 the due coniideration of bis goodnes and mercy. Alio it much furthe- 
 reth us to proclaime the high praifes of our God and king, and to make 
 prayers and fupplications to him. Behdes to make us helpfull unto 
 otherSjin fceking after their falvation . And thus we may fee what are 
 Sabbath duties>even the works of piety, mercy,chaiity,e^r. pleafingto 
 God,and by which others may tebrought to pyne with us,in lauding 
 and prailing God,and we our (elves fitted for glory. 
 
 Upon thefe points fo fully prooved. The conclufion folio wes necef- 
 farily : that the law by which God firft inttituted the Sabbath on the 
 firft feventh day of the world, doth bind us under the Gofpell to keepe 
 the Lordi day for our weekly Sabbath. 
 
 I oarthly, that day which God hath made mofl honourable, and hath Arvum. 
 given it a moft honourable name and title above all the dayes of the 
 weak, to that he hath given the prerogative to be the weekly Sabbath, 
 and hath made it his d^y of holy reft. "For it is a property of the Sabbath, 
 to be the Lo v ds holy and honourable day, as the Evangelicall Prophet 
 IfiiJ) Ihe wes,//2.5 8. 1 3 . and making of it honourable, is making of it 
 the Sabbath. Now the firft day of the week is the day which God hath 
 honoured above all dayes, by the glorious victory of Chrift over death 
 and over all enemies and powers ofdarknes,and to it he hath given the 
 moft honourable name and title : For the holy Evangelift and divine 
 Apoftle St.Jjhn, who was the intimate, beloved and bofome Difciple 
 of the Lord, and did belt know his mind,cals it the Lords day. Rcv.i. 
 io,that is, the day which the Lord hath made the day of great joy and 
 gladnefieto his people, as T>*vid foretold, Pfal.n2. which day the 
 Lord Chrift hath appropriated to himfelfe and his honour, and honou- 
 
 N red 
 
go The Dotfrine of the Sabbath. 
 
 Chap. 1 3 red with his own name, as he is the Lord God, one Jehovah with the 
 Father. For the Greek word (xJ?n*)Z<W,is in refpecT: of the roote from 
 whence it is derived,the fame in fignification with Gods proper name 
 Jehovah,and mod commonly in the new Teftament, is tiled to expres 
 that facred nana?. Therfore it is now under the Gofpell made by God 
 himfelfe the weekly Sabbath. 
 
 The fifth argument is grounded upon the words of our Saviour,/*^?. 
 I 2.8.& Mar k. 2.27, 2$. Where be £\\th,diat doe Sabbath Was made fir 
 man ,and not man fir doe Sabbath. Therfore heaven as he is the finite of man, 
 or Cj$d made man ,is the Lord of die Sabbath. 
 
 The firft claufe,to wit: {the Sabbath Was made fir man,) lotes out unto 
 
 us two things. 1 .That the Sabbath was firft instituted for man,everi by 
 
 r^eafon of the Sonne of God promifed to become man, and fo he is the 
 
 foundation of it. 2, That it was made for man, that is, for the man 
 
 Chrift,and for the benefit of all man- kind in him,fbr his honour and the 
 
 advancement of his kingdomc among men, and for the good of men, 
 
 both naturall and civill, in re/pec! of weekly reft, and refrelliing, and 
 
 alfo fpirituall,as knowledge,in(truclion,growth in grace and holiucfle. 
 
 The fecond claufe ( nat man fir the Sabbath) fhewes that the 
 
 Sabbath is not one of thofe things which man was made to obferve 
 
 in the creation, neither is the law of it written in mans heart :nthe 
 
 creation : it was the fall of man and his corruption, which caufed 
 
 him to ftandin need of a weekly reft, and of holy Sabbath exercifes, 
 
 to worke good in him, and to bring him rieerer to God. And being 
 
 made for mans ufe, he may in cafe of neceffity difpence with outward 
 
 obfervations of the Sabbath : and the fame muft give place to works of 
 
 neceflity which cannot beromitted either without lorTe of life,or fomc 
 
 certaine loffe or mifebiefe.' 
 
 The third chuk(Therfire is the Sonne of man Lord alfo of the Sabbath) 
 doth give us to underftand that the tile of the Sabbath was founded on 
 Chrift promifed to he Lord of the Sabbath, and was in and under him 
 made man, neceffary for the profit of man corrupted ,not for man in in- 
 nocency. Therfore Chrift the Son of man is Lord of the Sabbath,that is, 
 he hath the true proper right and propriety in it, for to make it ferve 
 for his ufe being the Lord and pofleflbr of it,and he hath authority and 
 power over it,lo that it is at his command, either to be or not to be in 
 ufe,either the feventh day or upon fome other day of the week. Now 
 we never read, that Chrift exercifed any Lordftup over the Sabbath as 
 
 he 
 
The Dotfrine of the Sabbath. 9\ 
 
 he is the Son of man,cither to command it or to change it, but only in Chap.i 3 
 thcic two refpecls. I irft that he brought it firft into the world by un- 
 dertaking to be the feed of the woman and the ion of man, and Co it 
 was fetlcd on the feventh day, in which he was promifed during the 
 time of the old Teftament,while he was a Redeemer promifed. 
 
 Secondly,that he by his rcfurreclion in which he perfected redemp- 
 tion, did cenfecrate the firft d^y and made it the mod: honourable day, 
 fit to be the Sabbath of the new Teftament, and alfo gavecommande- 
 inent to his Apcftics fo to otdaine in all Churches. B elides this Lord- 
 fhip and power of Chrift as fonneof man over the Sabbath, we can- 
 not conceive or imagine any other. Therefore undoubtedly he hath 
 changed it to the {lift d:y of the weeke, and as Lord of it hath given 
 commandement for this change and alteration. 
 
 Thehxth Arg.is drawne from Gods fanclifying of the Lords day by £ Arm- 
 his Sonne Chri't more fully and excellently then he did the feventh rnent. 
 day in the iirft inditution of the Sabbath. For feeing the making of 
 the feventh day to be the holy Sabbath, is the faniftifyingofit,asthe 
 words of my text fnew,and alfo the words of the laWjiF.xW.20.13. It 
 muft needs hereupon be granted, that what day God by his Son Chrift, 
 hath in all refpecls more fully and excellently fanclified, then the fe- 
 venth day was fan&irled w r hen God made it the Sabbath, Tha: day 
 God by Chrift hath made his holy Sabbath, and foitis worthy to be 
 efteemed, andfo is to beobferved in the new Teftament. But now 
 it is moll certainc and manifeft : That the Lord God by his Son Chrift 
 hath in all refpeds more fully and excellently f inclined the firft day 
 of the week, in which Chrift arofe from death ( as appeares by divers 
 things which I have formerly touched.) Firft he in that day more 
 abundantly revealed his holinefte to the world, in that he declared 
 Chrift our Redeemer and the head of the whole bojy the Church, 
 To be the Sonne of CJodW'ith power , according to the fftirit of ho line fie bj 
 the refurreclion fiom the dead, Rom. 1.3 . 
 
 Secondly, he then opened as it were the flood-gates of Heaven, that 
 holinefle might be more abundantly with his Spirit powred out upon 
 all flefti, when Chrift was raifed up and exalted by Gods right hand, 
 that he might fhed his Spirit on all forts of people of all nations, as we 
 read. ^/.f.2.33. Yea in that in the fcaft of Penticoft which wasthc 
 firft day of the week, and the 49. day after Chrifts refurreclion, the 
 Holy Gboft was lent downe upen the Apoftles to fan&iiie them, and 
 
 N 2 to 
 
9i The Dofirine of the Sabbath. 
 
 Chap. 1 3 preach the Golpell unto all nations which they prefcntly did, and the 
 fame day converted 300o.foules,herein he (hewed his holinefTe more a- 
 bundantly then before. 
 
 Thirdiy^It is pioufly held by many Divines,that among other things 
 which after his refurrection Chrift {pake to his Difeiples, concerning 
 theKingdome ofGod,that is the Church under the Golpell : this was 
 one, namely, of the keeping of the holy Sabbath, and holy affemblies, 
 or gathering of the Saints together upon the nrft day of the week: For, 
 immediately after,the Apoftles obferved that day, and alt Churches in 
 all ages fince have followed their example. Therfore it is God who by 
 his Son Chnft hath made this firft day , that is,the Lords day the week- 
 ly Sabbath of Chriftians. 
 
 I might here add for further proofeof this truth, an obfervation of 
 divers godly and learned writers, to wit; that our Saviour fimcti&d 
 the firft day of the week more then any other day by his pra3ife and 
 example,in that he did mod commonly appeare to the Difeiples after 
 his Refurreclion,and came amongft them when they were aflembled 
 together on that day, and taught *\m\ inftrucled them and breathed on 
 them,fo weread,Z-#^.24.i3,3<5.d"/^ 20.19^22. 
 
 7. Argu. Seventhly ,That which the Apoftle taught by word and writing and 
 ordained in all Churches of Chnftian Gentiles,and confirmed by their 
 conftantpraclife, is undoubtedly a Commandement which they recei- 
 ved from the Lord Chrift,foit appears,v4#. 15.28. where they profefle 
 that what they prefcribed to the Chriftian Churches was the dictate 
 and fentence firft of the Holy Ghoft,and then of them joyntly. And our 
 Saviour tels us that the Holy Ghoft leads men into all truth by fpea- 
 king his word only to them and calling it to their remembrance,^^ 
 io\i3,i4.therforeit was Chrift his word and ordinance.St. Tau/zlfo 
 grafefleth that he delivered unto them fuch traditions as he received 
 from the Lord, 1 £V. 11.25. And again he faith, 1 Cor. 14. 2, 7. If any 
 man thinhe himfelfto be a Prophet ,or ffirituall, let him hnow^ that the things 
 which f write unto you are the Qommandements of the Lord, Now it is 
 manifeft in the Golpell, and in the writings of the new Tellament : 
 that it was a conftant pra&ife of the Apoftles to keep their aflemblics 
 with one accord on the firft day of the week,fo we read,^/?. 20. 1 9, 2 6 
 Att.t.i ,2 .and in thofe their affemblies the Lord Chrift prefented him- 
 felfe to them bodily „and by the vifible appearance and powerfull ope- 
 ration of his Spirit. Alfo Afi. 20.8. St. Taul on that day kept an holy 
 
 Affem- 
 
The Dotfnne of the Stbbatb. 91 
 
 AfTembly at Troat, and there he preached and adminiftred the Sacra- Chap. 1 3 
 ment of the Lords Supper and performed holy exercifes of the Chrifti- 
 an Sabbath. And the fame Apoitle gave a precept and commandement 
 to the Corirtthians^sen the fame which he there frith he had ordainod 
 in the Churches of gal.itia, i£V.i6\ 1,2. to wit, that they fhoald 
 obferte the firft day ofthc weekend in their Holy aflcmblics on that 
 day offer up pleating Sabbath Sacrifices, that is do good and diftribute 
 to the i.ecellitics of the Saints, with facb Sacrifice? God is well pica- 
 &d 3 Hdr. 13.16. 
 
 7 hei fore undoubtedly it is the ordinance and commandement of 
 Chrift, which the Apoftle received from him.That the firft day of the 
 week fhould be the holy Sabbath, and the day of weekly holy Aflem- 
 blies to all Chriitians.The eighth argument is drawn from the blefllng °' Ar g H - 
 of (lability wherwith God hath bleflsd the Sabbath of the firft day, the 
 joy and comfort and great benefit which moft godly and religious 
 Chriftians find in it, and the tedioufnes of it to carnall people, and the 
 loathfomneffe of it to allfuch as are oppofites to Chrift,and alien - from 
 his grace. This is moft true which grave and learned Gamaliell fpake 
 in the counfell of the high Priefts and Elders of the Jews. That which 
 is of men and not an Ordinance of Gcd, if it concerne Religion, it 
 will come to nought, it cannot continue in force, nor profper any long 
 time,^<^.5.38. And furely if the Chriftian Sabbath, and keeping holy 
 of the firft day of the week were an invention of men, and not the or- 
 dinance of the Lord Chrift, it could not prevaile and ftand in force in 
 all Chriftian Churches,and.in all ages by an uniforme confent without 
 interruption. The moft godly zealous, and religious Chriftians, would 
 find no folid joy and comfort in it,not any blefling from Cod in their 
 religious observation of it. And the world of carnal! men who hate 
 Chrift and his ordinancesAVOuld not be ib oppodte to it,as to hate and 
 loath k.For the world lovethhtr own.But all carnall worldlings and pro- 
 fane perfons, do 10 hate it,as they hate Chrift, and it is loathfome and 
 tedious to them, and notwithstanding many and great o/>pofitions of 
 profane perfons.Yet we fee it ftands firm in all ages fince the Apoftks, 
 and in all Chriftian Churches.None but Herctiks have rejected it, and 
 all godly Chriftians find folid joy and abundance ofblellings in the ftri- 
 deft obfervation of it.Therforc it is moft certainly no humane inventi- 
 on, but Chrifts ordinance, It is he who hath made the firft day of the 
 week his own holy day ,and our weekly Sabbr.th. The o. A rg.is drawn 9. Arga. 
 
 N 3 from 
 
94 Tb* Dottrine of the Sabbath. 
 
 Chap.13 from the manifeftation of Gods wrath againft the open profaners of 
 the Lords day> and from the great and fearfull judgements, which 
 God hath in former ages, and doth 0:111 execute on the deipifers and 
 polluters cf the Chriftian Sabbath. It is certain that the Lord doth 
 not cut off or confumemen in wrath, but for fome notable fcandalous 
 fins and tranfgreftions againft fome expreffe Law and Commande- 
 ment,he makes no men examples of vengeance by fudden and fearfull 
 deftruclion, and notable plagues, but for fome notable 1m, and all no- 
 table fins are tranfgreflions of Gods Law, committed againft his re- 
 vealed will and word. Now as the Hiftories of all ages do arfjord 
 many examples of fearfull judgements iuddenly executed and infix fl- 
 ed on wilfull prqfitners of the Lords day in former times. So 1 could 
 rehearfe and relate above thirty examples of Gods vengeance, which 
 he hath rhewed openly in this Land within the fpace of two ycares, 
 upon fuch as have fhewed open contempt of this Chriftian Sabbath, 
 fome of which he hath ftricken with fudden death by his mediate 
 hand,others he hath devoured with waters,and fome he hath cut effoy 
 furfets which they got in dancing and drinking on the Lords day, and 
 fome he hath fired out of their houfes in the midft of their drinking and 
 jollity,and confumed all their fubftance. And thefe judgements have 
 iuddeniy and unexpectedly befallen them in the very a<ft of their tranf- 
 greiVion, while they were in the midft of their aclions,very bufle about 
 their owne wor!<s,fports and pleafures. And by thefe things it is as 
 cleare as the light,and manifesto our eyes and outward fences, that 
 God is mod fevere againft the profanation of this day,and that it is ap- 
 parent that his Son Chrift made this day his holy Sabbath, and com- 
 mands all men to keep it. Laftly,we have cleare teftimoniesboth from 
 the Apoftles themfelves, that the day wherin Chriftians keepe their 
 Sabbath,even thefirft day cf the week is the Lords peculiar day,7t>z>.i. 
 10. And alfo from all the moft ancient Fathers and learned Chriftian 
 writers which fuccceded the Apoftles in the next enfuing ages, that 
 the Lord Chrift changed theholv Sabbath to this day ,confecrated it by 
 hisrefurrecTion,and that all Chriftian Churches from the time of the 
 Apoftles kept their holy reft in it, and devoted it to publike exercifes 
 of Religion,and of Gods worfhip and counted ittheQueen of d.iyes, 
 the fupremc Lady and PrinceiTe, and worthy to be obferved and fin- 
 cl ified with Sabbaticall folemnities. Ignatius cals it,*i fa<ii\ifa £ »**- 
 rop T ~v fotfrv. Spifi. admagnejios. Jnfim Ulfartyr i.Apol. fag.Jf. 
 
 defcribes 
 
The Doftrine of the Sabbath. 95 
 
 defcribcs the obfervation of it in his times, and tels us, that Chri- Chap. 13 
 ftians fpent it in reading, preaching, prayer, adminiftration of the 
 Sacraments, offering of almes, and other publike worihip of God in 
 their pubkk aflfemblies,befidcs private exercifes of Religion. Tertullian 
 alfo acknowledged"! this firft. dayes Sabbath and none other \lib.adverfus 
 gent.f./\\ .& 1 5 5 .EufeUns lib.^.Eccie.Htfior .cap. 2 2 . brings in the pro - 
 fefiion of Dionyfius C or inthus, who faith thus.Tbuday \\c kept holy the 
 Lords day. St.<zAuftin in his 119. Epiftle, and in the 2 2.Booke, 
 T>e fivit. Del. Cap. 30. & Serm. de verbis Apoftoli. 15. And ma- 
 ny other which it would be a tedious thing here to rehear fe, e- 
 fpecially feeing I have before mentioned divers of their teftimo- 
 nics, which tend to this purpofe , and fhall produce fome alfo 
 hereafter. Now upon all thefe Arguments laid together, I hope 
 we may boldly and confidently conclude againft all both Jewifh Sab- 
 batarians,who retain the old abeli.Tied Sabbath of the feventh day; and 
 alfo unchriftian Antifabbatarians who deny the Lords day to be the 
 Sabbath under the Goipel,that this is the weekly Sabbath which Gods 
 people by Gods Law and Chrifts appointment are en joyned to keepe 
 holy to the Lord. 
 
 And that this Sabbath of the Lords day, cannot be changed but 
 muft fond firme,and be ftill in force among all Gods people untiil the 
 end of the world and the laft Refurrection, I will briefly demonftrate 
 and fnew by two plain reafons which I ho oe none will deny, and thus 
 I frame them. The firft is grounded on Chrifts words, Markji. verf. 
 sS.thusI frame it. 
 
 That Which hath Chrifr, as hee is become the Sonne of man, Lord 
 of it, muft needs exifl and have a being; under him as Hee is the 
 Sonne of man, that is in the time of the Cj off ell. The Sabbath hath 
 (fhrifi the [on of man Lord of 'it, Afar £.2.28. T 'her fore it continues in being 
 under £foift, 
 
 Whatfoever ordinance of God is given to his people to be unto 
 them a token and pledge of fome great bleJTing and future good pro- 
 rnifed, that God will have them to keepe fafe and to hold fift, untiil 
 they receive the blefling and come to the full poffeflion of it. This 
 is manifeft by the Types and Sacraments of the Law,which could not 
 be aboliihed nor without finnc purpofely neglected untiil Chrift was 
 fully exhibited,of whom they were fignesand pledges,and he was the 
 body and fubftance. And we find by daily experience, that the loo- 
 
 flng 
 
9 $ The Doff rive of the Sabbath. 
 
 Chap.14 fingor carting away of the pledge, is the forfetting or foregoing of a 
 mans right wherof it is a pledge : If vve will receive theblefling we 
 muft do the condition of it. Now the observing of a weekly Sabbath 
 is not only a figjne of ecernall reft in Heaven,but alfo a token and pledge 
 of it,given in the beginning, together with the firft promife of Chrift, 
 and conveyed over from the fathers to us,andfetled on the day where- 
 in Chrift arofe from death,and perfected mans redemption. That it is 
 a pledge of the Sabbathifme which remaines for the people of God 
 the Apoftles words imply, Heb.4.9. And the belt learned have ever 
 held it to be our pledge of eternal! reft in Heaven. As Auften Tom.±. 
 J0>u*ft.i62.and lib.contra Adim<tntKm.c*j>.\ 3 .and divers others. Ther- 
 fbre the holy weekly Sabbath upon the Lords day muft be obferved by 
 all Gods people, and the law of the Sabbath binds them taerunto per- 
 petually to the end of the world ; and to the day of rcfurreclion to glo- 
 ry. And thus I have fTniftied the Doctrine of the fanclihcation of the 
 Sabbath,as it is the proper act. of God,even his Operating of the feventh 
 day to be an holy reft,by his word and commandement. 
 
 CHAT. XIIIJ. 
 
 Of mans "TpHE thing which now folio weth next in order,is mans fancWying 
 fantttfir- X the weekly Sabbath and keeping of a feventh day holy to the Lord, 
 c £ton of w hi c }-,God hathimpofed on him for anecefftry holy duty, when by 
 Lflf word andcommartdementheblefled and fanctified it, as here we 
 
 *"• read in the words of my rext.For Gcds fanctifying of dayes,times and 
 places, is not any ihfuntig of his holy Spirit into them as he doth into 
 his Saints,even holy Angels and men,but his giving of a law and com- 
 mandement to men to obferve and kcepe them after an holy manner, 
 and to ufe and imploy them to holy, heavenly and firpernaturall ufe, 
 even to divine worfhip and exercifes of piety and religion, as I have 
 before prooved plainely. And in that God fan&ified the feventh day, 
 that is,ga ve a law in the beginning to man to keep and obferve it for 
 an holy Sabbath as my text iliewes. Therforc it is a neceflary duty im- 
 pofed by God upon man (o to obferve and keep an holy Sabbath every 
 feventh day, or a feventh day in every week, and that duty of mans 
 finclification and keeping holy the Lords Sabbath, comes now in or- 
 der to be handled, which is here neceflarily implied and included in 
 the words of my tsext.In the opening and handling wherof, J purpofe 
 
 to 
 
The Do&riM vf the Sabbath. 91 
 
 to proceed in this method and order. Firft I will {hew that this duty Chap.i* 
 of ian&ifying an holy Sabbath to tbeU>rd, isimpofed by this ad of 
 God on all man-kind, and the children of men are bound unto it from 
 tlic feventh day of the world, after the firft beginning of the creation, 
 unti.ll that laft day of the generall refurre&ion and judgement, in 
 which they (hall be called to an account and reckoning of all things 
 which they have done in this life. Secondly,! willilicw how far,and 
 upon what termes and conditions men are bound to this duty by Gods 
 law,given for that purpofe in his act of lanciifying the Sahbath.Third- 
 ly I will (hew more fpecinlly the lLeciall works wherinthefendtifi- 
 cation and obfervation of the weekly Sabbath confiftetb. 
 
 The duties are of I hrec forts. 1 . Some are common to all Gods peo- 
 ple in ail ages horn the beginning, and all ftatcs and conditions of the 
 Cburcb,both in the old and new Teftament. 
 
 Some arc proper to the fathers of the old Teftament, while the Sab- 
 bath was limited to the laft dsy of the week, and grounded upon 
 Chrift promifed only. 3 . Some are proper to the Church and people 
 of God under the C of pell in the new Teftament, when the Sabbath is 
 changed to the firft day of the week, even the Lords day, andbuilded 
 upon the finifliing of mans redemption,and Chrift fully exhibitcd,and 
 Cods refting in Chrifts fatisfaction confummated, which is a more 
 excellent ground. Of all thefe in order. 
 
 Thehrft point(concerning the obligation ofallman-kind to the kee- 
 ping of an holy wcekely Sabbath frcm the firft feventh day ofthe 
 world unto the laft refurrec"tion,when the elect and faithfull mall both 
 in their feules and bodies,enter into the eternall reft in Heaven ) may 
 beprooved by divers Arguments. 
 
 Ky firft Argument is drawne from the law by which God here in \ % ArgH* 
 my text did firft bind man to this duty : and thus I briefly frame it. 
 1 hat duty which God harh enjoyned by a commandement given to 
 our firft parents, without limitation, exception or exemption of any^ 
 that he hath inapofed by his commande&snt upon Adkm and all his 
 feed and pofterity in hisloynes, and they are all bound unto it to the 
 worlds end. 
 
 1 he fan&ifying of a feventh day in every week,& keeping it an holy 
 Sabbath, is a duty injoyned by a Commandement which God gave to 
 Adam without limitation or exemption of any of his feed and pofteri- 
 ty . Therfore it is a duty impofed by God upon all man-kind, and they 
 
 O arc 
 
9 8 The T>ottrine of the Sabbath. 
 
 Chap.14 arc bound unto it in all ages untill the end of the world. 
 
 Thefirft proportion cannot with any colour of reafon be denied: 
 if any (hall objeel: that God gave to Adam upon the promife of Chrift 
 a law of facriricing cleanebeafts,and offering firftfruites which bound 
 him and his feed in his loynes : and yet they are not bound by it in all 
 ages,but only untill thecomtning of Chrift: and his offering of himfelf 
 a Sacrifice which is the fubftance of all facrifices, and after that men are 
 bound no longer to that duty .1 anfwer,that though the laii of facriikes, 
 and of other fervice and worfhip, which were types and fhado ws,was 
 given to Adam upon the firft promife without expreffe limitation, and 
 reached to his feed in his loynes,and as Cain and Abe!l y fo Noah, Abra- 
 ham and all thePatriarches 3 and people of God were bound to that duty 
 untilCbrift,yet there was a limitation in the things commanded,which 
 being types and fhadows only of Chrift promifed, were of no ufe, 
 but only while Chrift was yet expected, and not actually offered up a 
 facrifice of perfect attonement,and Gods people had need of fuch types 
 and figures to lead them to Chrift. Therfore this Objection doth not 
 toucb,nor infringthis proportion which ipeaks of a law, and of a duty 
 which is of ufe to all mankind in all their genera tions. 
 
 The alTumption alio is manifeft. For here we have a La w given to 
 Adam, when all mankind were in his loynes,commanding a duty even 
 the fanctifying of a weekly Sabbath, which hath beene and is, of as 
 great ufe after Chrift as before. I or 3s the Ifraelites were bound unto 
 this duty by God,£.W.i 6. 2 3 , 2 8.& 2 o. 8.even in all their generations, 
 as appears,^. 1 7.2 1. foalfoGods people are bound to it under the 
 Gofpell,whither they be ftrangers which joyn themfelves to the Lord, 
 and lay hold on his Covenant, I ft. 5 6.6,7.that is,Churches of the belei- 
 ving Gentiles,or naturall Ifraelites after their long hardnefle, in the laft; 
 daies, converted to Chrift the repairer of the breach and builder up af 
 the old Vvafte -places after many venerations, I fa. 58.12,1 3, 1 4. And I 
 do not think there is any rnon profeiTing Chriftianity dare be fo impu- 
 dent as to afSrm,that anyof Gods people in any age are exempted from 
 the holy duties by which the Sabbath is fanctiried, and a feventh day in 
 every week kept holy to the Lord,or that we in thefe evill and penllous 
 times have not as much need of them, for the upholding of true Religi- 
 on,and for the increafe of grace and godlineife in our hearts. Therfore 
 undoubtedly all mankind in all generations and ages are bound to keep 
 a weekly Sabbath. 
 
 My 
 
ihe Doctrine of the Sabbath. 99 
 
 jYy fecond Argument is drawne from the duty it felfe, of keepingChap.14. 
 holyafeventh.day weekly to the Lord, and thus I frame it. Every i.Argu. 
 duty impofcd on Adam and his poftcrity by Gods Commandement 
 which ism it fclf perpetually holy and juft, and of as great ufe to all 
 men in all ages,and as neccflarily in all refpe&s as it was in Adam when 
 God firft cnjoyned it by his Law ; that belongs to all mankind,and all 
 the pofterity of Adam are bound therunto in all ages to the end of the 
 world. The keeping of an holy weekly Sabbath,and fancTify ing of a fe- 
 venth day in every week,is fuch a duty .T her fore it belongs to all man- 
 kind,and ail Adams poftcrity arc bound to it in all ages to the end of the 
 world. 
 
 The proportion is fo manifeftly true, that there can be no exception 
 againft it,to deny it is to deny that greateft of Gods commandements, 
 which faith that Gods people ou?,ht tofeare the Lord, and rvalke in hi* 
 wayes,andto love andferve him with ail their he Art ,and with all their foule, 
 andwitii all their might.Deut, 6.5. & 10. 12. For whofoever exempts 
 himfdf,or others from a duty which is perpetually holy and juft, and 
 ufeflill and neceffary for all men,he in fo doing, refufeth to ferve God 
 with all his heart, fouland mighr,and teacheth others to tranfgrede that 
 great commandement. The r.ffumption alfo is an undoubted truth. For 
 firft there can be no time nor age named fince mans fall and corruption, 
 which brought nil mankind under the bondage of hard and toylfom la- 
 boured eating his bread with the Aveat of his face,wherin the reft of 
 one day in every week is not ufe full, profitable, and needfull for mens 
 bodies and moft juft and equall to be granted to their labouring fervants 
 and toy ling cattell, the very light of naturall reafon requires it for the 
 common good, and wel-being of all men.He who denies this to himfelf 
 and to his children,iervants and cattell,he is an unjuft and unmercifuH 
 man,not to be numbered among the righteous who arc good and mer- 
 cifullto the life of their bea&s fProv. 12.10. 
 
 Secondly Juft ice and equity require, that feeing the life of man is a 
 pilgrimage on eartb,and hereon earth there is no abiding place for him, 
 nor any felicity ,true reft,or perfection to be found but in Heaven; man 
 fhould not fpend all his time,and all his thoughts and ftudies in, and 
 about the things of this world, but that he fhould have a fet time at 
 leaft one day in every week,wherin he refting and ceafmg fromworld- 
 ly cares labours and delights, fhould wholly devote himfelfto hea ven- 
 lymeditations,andtoholyexercifes, which may fit him and prepare 
 
 O 2 bim 
 
ioo The Dottrine of the Sabbath. 
 
 Chap. 1 4 him for the place of reft, teach and direct him in the right and ready 
 way tberunto, and enable him to walke wifely therein, Whofbever 
 thinks it too much to confecrate one whole day in fovea unto reli- 
 gious exercifes which may fit him for eternall lire, he is undoubtedly 
 mod unequall in his judgement and a judge of unjuft things. Thirdly, 
 it is a thing not only good and holy in it felfe, that man ofhis own ac- 
 cord, and much more being commanded by God, (Kould devote one 
 whole day in every week to the immediate worfhip of God, in thank- 
 fulncs for bis creation and redemption, and theuie of Gods creatures 
 reftored to him in Chrift with fomc advantage : But alfo very uiefoll 
 and ncccflary for the feafoning of mans weekly labours with juftice 
 and piety, for the continuance and increafe ofholincffe and religion 
 in his heart, and for the enlightening of his mind, reclifying ofhis 
 will, fanclifying ofhis affcclions, and fitting him to undertake and be- 
 gin all his weekly laboures in the feare of God, to direct them to the 
 right end, andtopetfecl andfmifh them happily by Gods favour and 
 bleiTmg. If any man ftrdl dare to deny this,we may juftly feare that he 
 is rude and ignorant of thole heavenly and fpirituall things, wherof all 
 Gods people have continually experience in themfelves. And the con- 
 ftant practice of Gods people who in all ages have obferved and kept a 
 weekly Sabbath holy to the Lord, and therby have profited in all piety 
 and holineSjWili convince them of groiTe blindnes andftupidity.^^ 
 no doubt did every feventh day devote himfelfe to Gods worfhip, and 
 taught his firft fons, C*i*e znd Abtll to bring their offerings to God, 
 At the end of dries that is, every lad day of the week, for that is the moft 
 proper fence of the words in the Hebrew text, &***4< 3 ,4. And fo foone 
 28 the pofterity ofSeth begail to multiply and increafe, they gathered 
 themfelves into a Church, and were called the children of God, or 
 Gods people, and hereby they werediilinguifhed from the carnall and 
 profane progeny offaine, and then they be began to invocate and call 
 upon the name of the Lord,that is, to worfhip God in publick aflfem- 
 blies, Gen.$.i6. Wheras zAdam, Abelland Seth had invocatedand 
 worfhipped God in their own private families only, now the faithfhll 
 feeing multiplied did frequent publick ailemblics, which could not be 
 but in fct places and at fet times, furcly every week on the feventh day 
 which God had bleffcd and fanftified. 
 
 Alfo after that general) apoftacy which came in by unequall marria- 
 ges of the formes of the foithfullwith the daughters of the profane, 
 
 and 
 
The J>ocirtn€ of the Sabbath . i o g 
 
 and the deftru&ion of the old world with the flood ; righteous Noah Chap.14 
 who was faved in the Arke with his ramify, immediately after began 
 to obferve the holy reft of the feventh day, for it is IKcfi that the 'Burnt 
 efering Vvhkh he offered on the Alt or ^ of every cleave beaft andcleanefinU 
 nnto the Lord^xs a fweet {nulling facrifice of 'reft , that is 5 facrifkes of the 
 Sabbath. TheHebrew word in the text there ufed, with the emphati- 
 call particle H fignifiesthc mod notable reft, even the reft of the holy 
 Sabbathjwhcrin man refteth in memory of Gods reft,in the fetisfa&ion 
 of Chrift ; alfo his people the Ifraelites before the giving of the 
 law from mount Sinai by Godsowne voyce, did obferve the Sab- 
 bath and were admoniflied by CMofts fo to dee, Exod % 16. 23. 
 
 And they who refted not, but went forth to gather. Manna are rc- 
 proovedby God, as tranfgrefTors of his lawes and commandements, 
 ver.2$. And although we do not read of any Sabbath kept by Abraham 
 and the Patriarchies before Mofes ; becatife the Church of the faithful* 
 was but fmallcomprifed only in their families, which could not keep 
 any great and pubheke Sabbath affemblies, worthy of record in the fa- 
 cred Hiftory : Yet undoubtedly they had their let time as well as Cct 
 place of Cods worship, even a weekly Sabbath according to the law 
 which God gave to Adam when he blefled and fan&ifled the feventh 
 day. But 1 (hall more fully fpcake of thefe things hereafter. And here 
 upon thefe grounds I conclude, that the affamption of this prefent ar- 
 gument is manifest and the conclufion which thence flowes is cer- 
 taine, to wit : that the pofterity of Adam in all ages are bound to this 
 duty of keeping a weekly Sabbath holy to the Lord. 
 
 A third Argu. is drawne from the ground upon which God foun- 3 Argu- 
 ded the Sabbath', and commanded the duty of keeping it holy to him- rnent. 
 feffe. For if theground of the duty ftand- firme throughout all gene- 
 rations, and do belong to all men of all ages, as well as to Adam who 
 had the commandement given to him, and the duty impofed on him 
 by God. Then the duty aho belongs to all men of all ages unto the end 
 of the world. And whofoever do clay me anyintereft in theground 
 of the duty, and expect profit by it, ought to acknowledge that the du- 
 ty belongs to them alfo, except they can fhe w fome fpeciall difpenfa- 
 tion from God hirnfelfc. Now the ground upon which God founded 
 the Sabbath, and impofed the duty of keeping it holy, is fuch as doth 
 equally belong to all men. For if we cleave to the bare letter of the 
 text ( as divers Commonly do ) and take the ground of the Sabbath to 
 
 O 3 be 
 
102 
 
 The Doffrine of the Sabbath, 
 
 Chap. 14 be no more but this, that God finifoed the worke of Creation on the 
 feventh day, or having finished it and made every creature good and 
 perfect before on the fix dayes, refted on the feventh from creating 
 any things in the world. Then we mud withall confefle, that this 
 ground belongs equally to all mankind, for all men of all ages have 
 intereft in the benefit of Gods creating the world,and making al things 
 fo perfeft,that he had no more to do but refted on the feventh day.But 
 if that be the true and proper ground which! have before laid do wne 
 and prooved, to wit : Gods perfecting of the Creation, which left all 
 things good but mutable ; by bringing in redemption which Chrift 
 promifed,did on the fe :enth day , take upon him to perform in mans na- 
 ture:andGods refting in the al-iurrlcient fatisfaclio wbicbChrift under- 
 took to make for man,and which faved God the labour of a new Crea- 
 tion,and making new creatures, and of repairing by way of creation 
 the breach which mans fall had made in the world;and in the creatures 
 made for mans ufe:This ground doth belong to all mankind in all aecs, 
 we now under the Go fpell have as great, or rather greater intereft in 
 it^thcn Adam or the Fathers in the old Teftament. And - bv -virtue of 
 this prom ife . of Chrift, -and by meanes of his- undertaking to bee 
 mans Mediatour, and of Gods refting in fcis mediation, all living 
 men, and all creatures made for the ufe of man doconiift, and have 
 theirbeingin this worLi, Colof.1.17, and God by him (the wor,d 
 of his power being nude man and fully exhibited a perfeft Re- 
 deemer) doth fuftaine and uphold all things, Hcl> % i.V And al- 
 though the circumftances of this ground, are with the times and 
 ages of this world mutable, and there, is a great change f Iorn 
 Chrift only promifed and undertaking mans redemption, to Chrift 
 fully exhibited a perfect Redeemer in his Refurredion 1 Yet the 
 ground it feife, even Redemption Ly Chrift, is ftill the fame: 
 The promTe of Redemption which was made to our flrft parents 
 on the feventh day being the greateft blefting, which was revea- 
 led to mankind in the old Teftament, procured to that day the 
 honor of the weekly Sabbath in all ages before the comming of Chrift; 
 And the full exhibition of Chrift,and the perfecting of Redemption in 
 the refurre&ion of Chrift,on the firft day of the week, did merit, and 
 jM-ocure to that day the honour of the Chriftian Sabbath in all ages un- 
 der the Gofpell For God did not reft fo much in the undertaking of 
 Redemption on the feventh day, as in the acluall performance and full 
 
 perfect- 
 
• \ The Dottrwe of the Sabbath. 103 
 
 perfe&ing of it,on the hrft day of the week, the fore-fight of the full Chap.i * 
 performance made the promife a ground both of Gods reu\ and of the 
 Sabbath in the old Teftament. And if Chad had fafcred, dyed, and 
 bin fwallowed up of death and corruption in the grave, and had not 
 gotten the victory over death and all the powers of darknefTe in his re- 
 furreclion, then had we remained in our has, and all our preaching of 
 Chrift and all our Faith in him had bin vain, 1 Cor. 15. 17. It was 
 Chrifts refurrectio;! which confurrimated the great work of mans re- 
 demption,and on the day wherin he aroie from death, did he reft from 
 that great work,as God on the feventh day did from the work of crea- 
 tion, and confecrated that day to be the Chrift i an Sabbath. But yet all 
 this while Redemption both promifed and undertaken,and alfo a^ual- 
 ly psrformcd is the fime common ground of the holy weekly Sabbath : 
 And Chrift is the fame Redeemer to all mankind, and the only Medi- 
 atour and Saviour, Teflerday and to day and the fame for ever, Heb. 1 3 .8. 
 And the duty ofkeeping an holy weekly Sabbath is grounded on him 
 throughout all ages, who is the common Saviour and Redeemer of all 
 mankind. Therfore all men of all ages are bound to this duty, and none 
 exempted from it in any nation age or generation. 
 
 Fourtbly,that which God hath given "to all mankind in Adam, for a 4* drgtt. 
 perpetuall fignc and pledge to them of future benefit, which he hath 
 promifed and hath in ftore for them, that they are bound carefully to 
 keepe untill they fully obtaine the blciling and benefit promifed, for 
 if he that hath given a pledge, doth take it away from them to whom 
 he hath given it, this is an evident figne that he hath altered his mind 
 and purpofe of giving the benefit to them. And if they doe at any 
 timeloofe this which is the. pledge, or willfully cad it from them, 
 they have no evidence or token any more to aflure them of the benefit, 
 nor any witneffe of the covenant, or -fignc wherby to challenge the 
 bleiTing. 
 
 Now the holy weekly Sabbath is ordained ofGod,and given in A- 
 ^wtoallmankindtobea figne and pledge to them of fpirituall and 
 cternall reft in Chrift, which they inall never fully obtain untill the laft 
 refurrecftion in the end of the world : For the full reft and Sabbathifme 
 wherofthe Sabbath is a pledge,doth till then, ftili remaine for them, 
 #^.4.o.And they fhallnot enter into the full poffcfiion of it untill the 
 hft rcfurreelion. And Gods giving of himielfe unto- his people to be 
 their God, which doth&nflitfe them wherofthe Sabbath is a figne,to- 
 
 ken, 
 
I0i - jfa Votfrine of the Sabbath, 
 
 Chan 14 ken and plcdgeunto them as he himfelfcteftificth, ^^.31.15. is not 
 P * fidly mamfefted, nor perfected until! they be fully fanctified both in 
 foules and bodies at the laft day, and made fit to fee and enjoy God,and 
 to reft with him in glory for ever. It is true which the ancient Fathers 
 have obferved and taught, that the old Sabbath as it was limited to the 
 feventh day of the week, was a figne of the fpintuall reft of the faithfull 
 from their own finfull works, and of their ikd fail red upon Chrift by 
 faith, when they are regenerate and renued by die Holy (-heft, which 
 is (bed on them abundantly through Jelns Ghrift vnder the Goipeil, 
 T*t.i .5,6.and therfore that old Sabbath of the feventh day of -the week, 
 is fo far-folfilled in Chrift, and hath the accompli fhment m him : But 
 becaufe the fulnetfe of etemall reft whereof tire weekly Sabbath abfo- 
 lately confidered is the (igne^nd pledge, ftaaii not be obtained untill 
 thelaft refurredionofthe Juft, when by ver-tue of Chrifts refurreclion, 
 their bodies mall be railed pat of the duft and be made like the glo- 
 rious body of Chrift, which they ft ill expect in hope.Therfore the kee- 
 ping of a weekly Sabbath as a pledge of that perfect eternall reft, ftill 
 belongs to all Gods people, and they are bound to keep it on that day 
 oftheweeke in which Chrift aroie, which day by his refurreclion is 
 made a fure pledge that they (hall be railed up in the perfect image and 
 fonilitude or his refurreclion. 
 . Fifthly ,that which is ordained by God and gi\m to men,to fit. them 
 
 $ . ArgHn £ or eterna n ^ft i n Heaven, and to be a fpeciall meanes to conduct and 
 •lead them in the right way thereunto, and which of it felfeis very 
 good, profitable and excellent for that purpofe ; That Gods word and 
 willp and every mans reafon guided by the word, binds him to obferve 
 and keep, %nd to hold himfelfe constantly and perpetually unto it, un- 
 till he comes to the end of his race, even the eternall retl in Heaven. 
 This is a truth undoubtedly. For the Scriptures command us to run our 
 race unto the end, and to omit no meanes which may helpe to eternall 
 life : and experience teacheth us, that the neglert of the ready way and 
 meanes of gaining the price is the way to look it. Now the keeping 
 of an holy weekly Sabbath after the beft andftricteft manner ,by refting 
 from all worldly buftnefle, ib far as our weaknefle and neceility will 
 fuffer,and devoting our felves to Gods holy mediate worfhip, as pray- 
 er, reading and hearing of Gods word both in private andpublick 
 affemblies, and to ferious meditations of heavenly things, is in it felfe 
 one of the moft powerfull meanes to beget and jwcreaie faith, andatt 
 
 holy 
 
The T) olivine of the Snbhdtb. 150 
 
 holy faying graces in us, and God hath ordained it, for to conduS and Chap. 7 5 
 lead men on in the right and ready way to eternall reft in Heaven. 
 Therefore Gods word and will revealed, and every mans own reaibn 
 guided by the word , binds all men to it in all ages, until! they come 
 to eternall reft in Heaven, 
 
 CHAP. XV. 
 
 THE firftpoi it being thus prooved. The feeond thing before pro- 
 pounded foliovves : that is, to fnew how farre, and upon what 
 tearmes and conditions the fonnes of AcLzmzrz bound to the duty of 
 keeping a weekly Sabbath by Gods commandement, given in the lan- 
 ctifying of the feventh day here recorded in my text, where God is 
 laid to fznftifie the feventh day^ that is : by giving man. a law to keepe it 
 holy. Firft for fuch fons c£*(dam as are borne and live in the Church of 
 God,and have the meanes to know Gods word, and to obey bis law, 
 there is no queflion to be made, it is clearethat they are bound to 
 know and to keepe thiscommandementofC-od, and to feperate one 
 day in every wcek,even that which God hath bleifed above all the reft, 
 and to devote it to holy and heavenly exerciles,ce?fing from all world- 
 ly cares daboures and delights,and fo to keep it an holy Sabbath. Tirft, 
 as they are Gods creatures, and God hath thus far declared his mind 
 and will, that men in imitation of him their God who refted on the 
 feventh day and aifo for the refreshing of themfelves, their children, 
 fevants and cat tell in their bodies, ("houfd reft from worldly labours : 
 and for the comfort cf their lbu!es,fhonld fpend it in holy and ipirituall 
 cxercifes, and in the worlLip of him their maker and pfefertet : even 
 the gcnerall law of nature binds them to this ditty. 
 
 Secondly,as God hath revealed himfeife a Redeemer and Saviou r cf 
 man-kind by promifmg and giving Chrift: So thcyare much more 
 bound to keep all his commandements to the utmclt of their power, 
 efpecially this of the Sabbath, which God ordained to be a memoriall of 
 redemption and el er nail reft, to be found only inChrift promifed on the 
 feventh dw,and in fulnes oftimc given and exhibited. ] f they bel -eve 
 that Chrift is their Redeemer,and that they are bought with the price 
 of his blood,and are no more their o wn,but his who hath bough t th . m , 
 this binds them to gloriMe God with their foules,and bodies alio which 
 are Gods,: (for, 6, 20. And this they cannot do,except lbme timcbelet 
 
 P ap^rt, 
 
io6 The Doctrine tftbe Sabbath. 
 
 Chap. 1 5 apart 3 at leaft one day in every weck,to celebrate in holy a{Temblies,the 
 gracious goodneiTe, bounty and love of God to them in Chrift, and to 
 Ancrific and fit themfelves for him in all their weekly works, and for 
 the intending and feeking of him in all the laboures of their hands. 
 Thus much the Lord fhewes in his law given and expounded by LMo- 
 fesfDeut.%.\ 5 . Where he tells Ifraell,that he gave his commandement 
 to them of keeping holy his Sabbath, for this end, that they might re- 
 member their flavery in Egypt, and their deliverance by his mighty 
 hand and ftretched out arme. Upon which words we mud: neceflarily 
 infer, that if God bound them by his commandement-,urging them and 
 prelling them often to keep the Sabbath day, for a memoriall of their 
 deliverance from temporall and tipicall bondage, and thankfulnefle to 
 him for it, then much more were they, and all Gods people (till are 
 bound, to keep holy the Sabbath day, in thankfulneffe and for a me- 
 moriall of fpirituall deliverance from fin, death and Hell, and that on 
 the day of the Lord Chrift, wherein he is promifed or fuliy exhibited. 
 Thirdly, becaufe there is none of all the fons of men who live in the 
 Church,and know the word and law of God, and difcerne their owne 
 frailty ,but know how hard it is for them to continue in grace, and in 
 the knowledge of Chrift, and in the undcrftanding of the mifteries of 
 godlineffe, without often exercifes of religious duties, as well in pub- 
 lick as in private,and without much hearing andpublick inftru&ion in 
 the word and law of God. Therefore every rationall manmuft needs 
 know and acknowledge himfelfe bound by the light ofreafon, and his 
 naturall appetite of his own rmppines, to ufe all means for continuance 
 and increafe of grace and of heavenly knowledge in himfelf needfull to 
 falvation,efpecially this keeping of a weekly Sabbath which he rinds by 
 experience to bea means to hold him fall: to Chrift.But if any who live 
 ana 1 are borne in the Church,in fuch times and places wherin they have 
 fufficient means to know Gods revealed will and law for the keeping 
 of an holy Sabbath weekly ,do through negligence and idlenes, malice, 
 or pervcrfenes,remaine wilfully ignorant of this law and will of God, 
 as well as divers alicnts,Th is ilhall in no cafe excufe themmeither doth 
 it free them from the bond of this duty, no more then it doth from the 
 bond of any other la wes of which they are willfull ignorant, but God 
 will punim them, both for their failing in this duty, and for their 
 wilfull (hutting of their eyes and eares, and refufing to know his will 
 and law. Now becaufe a great part of man- kind even of Adws 
 
 pofterity 
 
I 
 
 I 
 
 The Doltrine ef the Sabbath. 107 
 
 pofterity do» live out of the Church, and many nations for many ages Chap, 1 5 
 even all Pagans and Heathen Infidels never heard of the Sabbath,nor of 
 Gods word which requires the weekely obfervation of it. We are in 
 the fecond place to conlider, whether this law ofGod,and this his blef- 
 {m* and fanctifywg of the feventh day, doth in any refpe&bind them 
 to this duty. And firft that ignorance of the law doth not exempt them 
 from the duty,it is manifeft by platne reafons. 
 
 Fiift, becaufethey had meancs from AdamzrA their firfl progeni- 
 tors to koow this law,for when the earth was divided into feverali na- 
 tions and countries, the fathers and firft founders of every nation did 
 know, that God had in fan&ifying the feventh day, given this com- 
 mandement to our firft parents and their feed in their loynes :But they 
 by wilfull negled of this duty brought the law intooblivion,and their 
 children rejoycing to follow their licentious wayes, and to put farre 
 from them all thoughts of this duty, and all regard of this law, became 
 wilfully ignorant of Gods will, yea they fcorncto hearken to Gods 
 word if it be brought unto them. 
 
 Sccondlymo ignorance which is not invincible,but might be avoided 
 by due care and diligence, can exempt a man from any duty which 
 God hath commanded all man-kind to performc: Our Saviour tells is, 
 that he which fails of his duty put offimple ignorance, and doth not 
 his Lords will becaufehe knew it not, fhail be punifh--d and beaten 
 though with fewer (tripes. Bccaufe God is the Lord ofalI,every man 
 ought to enquire after and learne his will: And therfore Heathen peo- 
 ple though they know not this law, fhall be beaten for neglect of this 
 duty, becaufe they ought to know God„ and to learne his will, who 
 gives them life,breath and al thing?. And if they who 63 through fim- 
 ple ignorance,muft be puniihed though in a lefts meaflirc then wilfjli 
 profanersjt muft needs follow,that they are bound to the duty though 
 not fo {tricTly, nor in that manner and meafureas they who live in the 
 Church,and in fuch times and places, where they know, or may know 
 the law and word of God. 
 
 Thirdly, all man-kind even the mod barberous and lavage nations, 
 as they have thcirbeing, and all gifts of nature, from Gods creating 
 hand and power.So they have all thefe things continued unto them by 
 the mediation of Chrift,and by a common and univerfall vertue of him 
 the Redeemer, they are upheld in life and health and ftrength in this 
 world : And Chrift as mediator procures all thefe things to them,afcer 
 
 P 2 a 
 
io8 The Doctrine of the Sabbath* 
 
 Chap, 15a fecondary manner for his elects fake, which are either to ipring after 
 many ages out of their loynes, or to receive benefit of their laboures in 
 fubdumg the earth, making it habitable and fit for his people to dwell 
 in,and fo preparing a place for his Church or the like, in this reiped; 
 God is called //;? Saviour of all niftni but effecia.'ly of them that do heleeve. 
 Of all, in as much as he preferyes them in natural! life, but of the fiirh- 
 rliTf, fully and perfectly in that he fives them from ctemall death,and 
 he!3,a:id brings them to lire eternal! . And hereupon it is,that all things 
 are fud to be and to confift in, andbj.andfir Chrift £ol, 1.17. and he is 
 laid to be a ranfoine for all men, that is, reaching to all in fome mea- 
 flire, manner and degree, even to infidels to obtaine common gifts for 
 thein,and to the elect perfectly to redeeme them. Now they who par- 
 take the benefit of Chrift the bleifed £c^d promifed to Adam, they are 
 bound to the duty which God requires in thankefulnefle for it, and for 
 a continuall commemoration therof. 1 herfore all man-kind even the 
 mod barbarous, are bound to the duty of keeping an holy Sabbath 
 weekly, though they do not know that which binds them to it, and 
 leads them to the performance therof. 
 
 Fourthly, Gods blelling of a feventh day, and fanc*tify ing it by his 
 commandement given to our firft parents, is as eahly to be learned and 
 knowne, and kept in memory, as many other things of ieiT: moment, 
 which Heathen Infidels do iearne and know,and keepe in memory for 
 worldly refpects.As for example,to meafure the times of the world by 
 Yeares,and Yeares by Months,and Months by Weekes,and Weekes by 
 feven dayes, this becaufe the Heathen find to be very commodious 
 for worldly and civill refpecls, t herfore they are carefuil to Iearne and 
 remember it and all fuch things. Audit is as ealie and as poflible to 
 Iearne and know Gods law concerning a weekly Sabbath, and they 
 would and might Iearne it,if they w T ere as carefuil for their ibules, and 
 to ferve God,as they are for their life, and to ferve their owne hilts and 
 t his world . And if they would travell,and fend abroad into far coun- 
 tries to Iearne heavenly knowledge and holy behavi our, as diligently 
 as they do to iearne humane knowledge and worldly wifedome, art 
 and skill, they could not be ignorant of Gods law concerning the 
 weekly Sabbath: But they refufe to Iearne this, as they do to Iearne 
 true religion, and (hut their eyes againftit, as they doe againft the 
 knowledge of Chrift. Therefore asTurkesand other infidels, who 
 Jqve Gods word profiled in their Countries, Cities and among them: 
 
 ^though 
 
The Doctrine of the Sabbath. icp 
 
 though they cannot rightly cell upon God, nor beleeve in Chrift with- Chap,i<> 
 out preaching of the word\which they will notlooke after but fcorne 
 it: Yet they arc bound to repent and beleeve, and (hall perifhfor 
 re jeering ipd not ufiiig the meanes to get faith. So it is with other 
 .infidels further cf£ theyfball perifhfor not ufing fuch meanes as arc 
 in their power, wherby they might come to know this and other 
 duties which tbeyare bound to performc in thankfulneffe for Gods 
 graelpus proipife of Chrift the Redeemer, and for the common be- 
 which they receive through him. 
 
 CHAP. XVI. 
 
 THE third thing which I propounded concerning mans fanctifica- 
 tion of the Sabbath, is the confederation of the duties wherin it 
 doth conf ft, which are of three forts. Firft fomc are fuch as are com- 
 mon to all Gods people in all ages of the world, and they be duties 
 which are ncceflhry to the being of the Sabbath. 
 
 Secondly, fome are proper to the Sabbath of the feventh day, while 
 the 1 ruherkmctcrtlicold Tcftament did expect Chrift prom i fed, and 
 were to keep tfjeir. Sabbath in memory ofthepromife of Chrift made 
 to our firft parents on, the laft day of the wcek.Thirdly fomc are proper 
 to us who U ye under the Gofpell fince Chrift fully exhibited a perfecT 
 Redeemer ;ajad after' the buriall of Afofes, that is: tne utter abolition of 
 all kgall ih; do wes, together w r ith the materiall temple of the Jewes. 
 The duties com mpn to all are fucli as are neceftary to the being of ail 
 holy Sabbath at all . times,and they are three efpeciaily.The firft is a reft 
 and ccf&tion from all fecular affaires and worldly pleafiires,cxccpt on- 
 ly fuch as are neccflary for mans w el- being, and cannot be omitted or 
 deferred without great hurt and danger of mans health and life, and of 
 the life and ftfety of the creatures which God hath made tor mans 
 uk. 1 he feebnd is fsncl ideation of the Sabbath, with fuch holy exerci- 
 frs of religion and of Gods wcrfhip, as God requires in that age and 
 ftate of the Church in which they live. The third is finctifying of that 
 day of the week which God hath bit fled and honoured with greatcft 
 blellin<2s above all other dayes, and wherin he hath 1 lore fully revealed 
 his holineflb, and opened the fountaine of holines for the fanclifying of 
 his people. Concerning the firft, to wit , reft and cefCuion from all 
 world!} affiles and bodily delights, there is a? doubt made by fome, 
 
 P * whether 
 
no The Dottrint of the Sabbath. 
 
 Chap.itf whether it doth equally concerne all Gods people, as well Chriftianj 
 under the Gofpell,as the Fathers of the old Teftament.Divers are of o- 
 pinionthat Chriftians have more liberty and are not fo ftriftly bound 
 to reft from all worldly ?ffurs and bodily delights, as the Fathers were 
 before Chrift.But for the clearing of this point we are to note three 
 fpeciall things. Firft, that reft and ceftuion from all fecular buil- 
 nefle,and worldly paftimes is a duty of the Sabbath which generally 
 belongs to all men in all ages who are bound to keep a weekly Sabbat h 
 or holy day by virtue of Gods fancHfication of the feventh day.For,ftrft 
 the very name (Sabbath) which God gave to the day, fignifies reft and 
 ceffation,and puts us continually in mind of this duty. And whofoever 
 cals it by the name Sabbath,doth therby acknowledge it to be a day of 
 reft. Secondly, a main ground of Gods firft inftitution or" the Sabbath, 
 the reft from all works of Creation wherwithGod refted in Chrift the 
 feventh day,who on that day was promifed and took upon him to be 
 mansMediatour (as hath bin proved before out of the 'words of this 
 Text. For Chrift the ion ofGod undertaking to repaire the works of 
 creation, w T hich were defaced by mans fall,and to reftore al things by a- 
 nother kind of work then creation,evenby incarnation, bbedience,fuf- 
 fering and fatisfaftion for fin in mans nature,and for the red emotion of 
 the world)did bring unto God the Creator,reft and cefTation from any 
 more creation of new kinds of creatures. And upon this grourid,even 
 this perfecting of his work ofcreation,by bringing in redemption,and 
 in memory and for a figne of Gods refting in Chrill promifed,God. fan- 
 cied the feventh day to be an holy weekly Sabbath,and bound man to 
 this duty of reft on the Sabbath day from all fecular bufineffe. 
 
 Thirdly,inall ages whenfoever God repeated the law of the Sabbath, 
 or urged the obfervation of Neither by 'Mofes or the Prophets we ftiall 
 obferve that reft and ceffition is injoyned, as Sxod. 20.10. The feventh 
 day u the Sabbath, in it thou (halt doe no manner of work?, & Exod. 31.14 
 Thou {halt do no manner ofworke therm, & Exod, 33.2. D etit. 5.14. Who- 
 foever doth Any vporke on the Sabbathjhallfurely he fut to death. They might 
 not gather Manna on theSabbath day £xod. 16.2 8. they who went out to 
 feeke Manna are called tranfgreflburs. And all the Prophets which in 
 after times made mention of the Sabbath, urged reft and blamed all 
 fervile works which concern this life, as 7/2. 58. 1 3 Jer. 17.27. Nehem. 
 13. 17. 
 
 Fourthly, we in thefe latter daics,have as much need of reft and more 
 
 then 
 
The Do Brine of the Subbath. in 
 
 then men in former agcs,and the greater hopes and more cleare eviden- Chap, i^ 
 ces of reft and glory in Heaven which we have,do more bind us to reft 
 from worldly cares, and to let our minds on Heaven where our hopes 
 are.Thefe are ftrong arguments to proove that reft upon the Sabbath 
 day,is a duty which generally belongs to all men in all ages, which is 
 the firft thing fcrving to fatisfie the former doubt and to prove the firft 
 generall duty. 
 
 Sccondly,Godsfanctifying of the Sabbath, and his fiift commande- 
 ment given to Adam for the keeping holy of the fevemh day -.binds all 
 men,in all ages,to keep a weekly Sabbath to the end of the world, as I 
 have before proved,and therfore the duty of reft belongs to all. 
 
 Thirdly, they who hold the law of the weekly Sabbath to be but for 
 atime,andthat it is now abolifhed, they can fhew no Scriptures to 
 warrant their opinion.That place which they object, CV. 2.1 6. fpeaks 
 not in the lingular number of the weekly Sabbath,inftituted here in my 
 Text. For though the day be changed upon weighty reafons and good 
 ground. 
 
 Yet the Sabbathifmeftillremaineth to the people of God, not only 
 theeternall, and heavenly, but alfo the temporall Sabbath on Earth 
 which leads to the heavenly .The words of the Apoftle fpeake of thole 
 Sabbaths or holy dayes of the Jews, which were typicall,and fhadows 
 of things to be exhibited in Chrift,fuch as were thefiift and laft daies 
 cfthe PaiTeovct,Penteccft,and other great yearly feafts. The word 
 Sabbaton,bcing oftheplurall number,implyes (o much,and the naming 
 of fcafts,dayes,and new moons, which were fhadows of the law, give 
 us juft came to conceive that the Apoftle intends only the feftivall and 
 not the weekly Sabbaths. Or if we fhould grant that the weekly Sab- 
 bath is ment,among the rcft,which theFathers obferved on the feventh 
 day.Yct the Apoftle calsit a fhadow,only in refpect of the particular 
 day of the promife of Chrift, which day is abolifhed and gives place to 
 the firft day,in which the promife was fully performed, and Chrilt be- 
 came a perfect Redeemer actually in his Rtfurrection. 
 
 The Anti-Sabbatarians have only two objections which have fome 
 fhew and colour of reafon at the firft hearing. ^ • ^ 
 
 The firft is,that if it had not bin the mind and will of Chrift, that the J 
 weekly Sabbath fhould be continued and removed to the Lords day, 
 under the Gofpell,then would he cither by himfelf,or by his Apoftks, 
 have given fome exprefle commandement to thatpurpoie, which they 
 fay,hedid not. To 
 
"2 The Docfrine of the Sabbath. 
 
 Chap. 1 6 Tothislanfwer. Firft, that our Saviour fpake fully to this point, 
 
 Anfw when he laid that he came not to destroy, but to fulfill the LawJt remains 
 
 therfore on their part to fhew,that the commandement of the Sabbath 
 
 is no part of the morrall law,or els they do but beat the aire and labour 
 
 in vain. 
 
 Secondly ,the Apoftles themfelves kept their holy aflembh'es,and or- 
 dained in all Churches of the beleeving Gentiles that pnblike affein-- 
 bhes fhould be kept and exc~cifes cf the holy Sabbath performed ordi- 
 narily on the firft day of the week,as I have before prooved from Atl, 
 2o.& i Cor. 1 6.i,2. And whatfoever they ordained was the comman- 
 dement of the Lord, i fir. i q.vtt.iy. Thirdly, whilethe firft Temple 
 was yet Handing in the dayes of the Apoftles, and Mofes was not yet 
 buried and quite taken out of the way, it was not convenient that the 
 Apoftles fhould change the d^y of the Sabbath among the beleeving 
 J ews;yea they themfelves in Inka and all pi >ces among thej ews,kept 
 the feventh day among the Gentiles the Lords day. 
 Object. We never read that the Lords day was called a Sabbath in the Primi- 
 tive times next after the Apoftl s, lor ftnce,by any but only by Je with 
 AnCwer Sa bkatarians. 
 
 J ' Kowfoever thefe adverfaries,put on a bold impudent face, to colour 
 and countenance thi^ objefliomyet herein they publihh a manifeft un- 
 trutlv.For Ignatius immediately after the Apoftles faith, That the QhrU 
 ftlans mnffi keep their holj Sabbath:not after the manner of the profane 
 Jews of thole times, with cxcelTive feafting,dancing, and fuch carnal! 
 iports and pleaiures,nor on their feventh day :but on the Lords day, the 
 day of Chrifts Re far reft ion, which he cals the Queen and fupream La- 
 dy of dayes, as 1 have formerly (hewed. 
 PTotog.in 5 a j nt Hilary faith, Nos in prima die per fj Eli Sabbat hi fiftivitate late- 
 m ' mur (i. e.) We (fhriftiansreioyce in thefeftivity of our perfect Sabbath on 
 the firft day ofthewecke. St. Auguftine in the 251. Sermon de tempore. 
 Having rehearfed divers notable bleftings and prerogatives with 
 which God of old honoured the firft day of the "week the Lords day, 
 doth there am'rm,that upon thofe grounds the holy Doctors of the 
 Church, to wit,the Apoftles , Who were taught by Chrift andinsfiredby 
 the Holy Cjhofi in all things which they decreed and or dained, have by their 
 decree remove I or rather transferred all the glory of the Jewijlj fibb*uhijme y 
 unto the Lords Day. And immediately he adds this exhortation, Let ru 
 Chrift ions therfore obferve the Lords day, and let us fundi fie it [0 as of old 
 
 the 
 
The D citrine of the Sabbath. 113 
 
 tl: e law- diver commanded H:e fathers concerning the Sabbatiofiy in£ . From Chap. I 
 evening to evening frail ye celebrate the Sabbath. And farther he faith, 
 tiat if We from the evening of the Jertes Sabbath the ft tar day, to the evening 
 of the Lords day fiecjuefter oar J elves fiom all rurall Works , and all fee td or 
 bufineffe, and devote our [elves only to GodsWorpnp, then We rightly ftn- 
 tlifie the Lords Sabbath y accoraing to the words of the law : (Tejhall not doc 
 any Workjri it. 
 
 Alio Pftlr/i.i i .He affirmes,that keeping of the Sabbath is one of tltc 
 things which belong to the love of God,and thus he exhorts e\zry true 
 Chnftian. Obfcrva diem Sabbati ncficarnaliter, nonjudaicls delicijs&c. 
 that is 3 obferve the day of d:e Sabbath ^ot carnally With Judaic 'all 'delicacies , 
 fir they abufe their rest, and rest to naughtineffe, fir indeed it tt better that 
 men piould diggc all the day then dance at they do : But do thou meditate on 
 the reft in Cjod, and doing all things fir obtaining tliat reft, abslaine from 
 fervile Worke. 
 
 And in his q.Traclat.uponJohn. He faith, Wee are mere fir icily com- 
 manded to keep the Sabbath then t he f ewes : For We are enjoy ned to keepe it 
 sfiritually . J ewes keep it carnally in luxury and drunkenneffeyand it Were fat- 
 better that their Women Jhould be bufiedin Working all the day in Wool I, then 
 dance. The true Christian keeps the Sabbath sfiritually,by refiainingfirom 
 fervile Work. Thefc and divers other teftimonies of the Ancients ("hew 
 fufficiently the falfhood and vanity of this Objection. And that in the 
 judgement of the mod godly and learned fathers, the law ofGod bin- 
 deth us to keep the Sabbath holy on the Lords day weekly. It is true 
 that fome part of the feventh day was by reafon of great multitudes of 
 Jews abounding in all countries, fo frequent and fo commonly known 
 and called by the name of the Sabbath, and that name was fo proper to 
 the Saturday in thole times,that if any had called the Lords day by that 
 name, his words would have been underftood by the hearers, of the 
 J ewes Sabbath,except he had expounded his meaning, as thofe fathers 
 before named do in their fpeeches before mentioned . And againe the 
 Jewes were fo fuperftitious in obferving their Sabbath, fo contrary to 
 the Chnftian fanclifying of the Lords day, even with feafting, dan- 
 cing and profane pomp, that the name of Sabbath through their abule 
 of it, grew diftaftfull to godly Chnftians, even as in our time the old 
 namcCatholike; by reafon of the Antichriftian Papifts, falfly u/urping 
 and appropiating it to their Apoftaticall Church and falfe religion, is 
 gro wnc to have an ill found in the eares of reformed Chriftians. And 
 
 Q_ therfore 
 
11^. ^e Dottrine of the Sabbath. 
 
 Chap.itf therefore the Ancients were very fparingin calling the name of the 
 Sabbath, and feldome did they call the holy weekly reft of Chriftians 
 by that name, except only in cafe when they oppofed it to the Jewifti 
 Sabbath,and preferred it far before their carnall obfer vation. 
 
 But wheras in this Objection, the afperfion and reproachfull name of 
 Jewifh Sabbatarians is laid on all them who call the Lords day the 
 thrift ian Sabbath, and urge the i'anctihcation of it by the law of God. 
 This is a point of fuch notable impudency andintemperancy, that it 
 deferves thefcourge and whip of Eccleiiafticall cenfure and punish- 
 ment to chaftife and correct, rather then any arguments of reafbn or 
 divinity to convince fuch raylors.l or in the Homilies which are com- 
 prehended and commanded in the Articles of our Religion, bylaw 
 eftablifhed ; the Lords day is frequently ftiled by the name of Sabbath, 
 even no leffe then eight times in one Homily, which treateth of the 
 time and place of prayer. 
 
 And both there, and in the writings of the mod godly Divines,and 
 builders of our Church 7 Gods people are urged by the law of God 3 even 
 the fourth Commandement to keep holy the Lords day, for the Chn- 
 ftian weekly Sahbath,and in our divine fervice after the publick rehear- 
 fmg of that Commandement in the congregation, are enjoyned to pray 
 in thele words, Lord have mercy upon us, and incline our hearts to keepe 
 this law. And thus you fee the firit generall duty of the Sabbath, to wit: 
 Refting from worldly affaires clearely prooved, and that while there 
 is a Sabbath or weekly day of holy affemblies under the Gofpell, all 
 men are bound to obferve this reft. 
 
 The fecond generall duty neceiTanly to be performed in the keeping 
 of the Sabbath is fanetincation, which is by mens devoting of them- 
 felves wholy to divine worfhip, and fuch religious actions as God re- 
 quires in the times of theChurch in which they live,fuch as are publick 
 affemblies for prayfing God,praying to him,preaching,reading,expou- 
 dtng and hearing of his word, commemoration of his great works,and 
 rehearfmg of his promifes for common edification. Alfo private pray- 
 ers^ meditations on heavenly things,domefticall instructions and the 
 like. All thefe are neceftary Sabbath duties to be obferved of all men in 
 all ages,both under the old and new Teftament.Firft the words wher- 
 in Mofes here in my text defcribes Gods hrft inftitution of the Sab- 
 bath,proove this fully. For here it is faid that God fanctihed it, that 
 is, fet it apart for holy cxercifes, in the performance wherof men do 
 
 fanctitie 
 
7be Doctrine of the Sabbath. 1 1 5 
 
 » _ „ ! 1 
 
 fcnftificit.Forfanftifying is cither by infufion of holmes into the thingChap.i 6. 
 fanftificd,or fetting it apart to holy ufe and exerciie,but it had no noli- 
 nefle infofed into it,as I have elfe where prooved. Therforc it was ian- 
 ftifcd by confecration,that is,fetting apart to holy ufc. 
 
 Secondly,* is called the holy Sabbath, that is, fuch a day of reft as 
 is to be kept,£W.i6.2 3. before the giving of the fourth Commando 
 ment,as Mofis (he wes laying,^ morrow ii the reft of our holy Sabbath to 
 the Lordjhzl is,this is a reft not of idlencffe, but rirom common affaires, 
 that men may be exercifed in holy duties only. 
 
 1 hirdly,in the giving of the law from mount Si**,God commands 
 exprefly, that all his people do remember to fandifie and to keep holy 
 the Sabbath,wbich cannot be but by exerciie of holy duties and perfor- 
 mance of holy fervice and worfhip unto God,£*W. 20.9. 
 
 Laftly,in all the Scriptures of the law,which fpeakeof the Sabbath in 
 the old TeftamentJt is called the Lords holy Sabbath. And fan&ifica- 
 tion of it is required,as appeares.-EW. 3 1 . 1 5 .& 3 5.2. Dent, 5.1a. And 
 in the Evangelical! Prophets, which fpeak of the Sabbath both of old, 
 and alfo in thelaft dayes of the Gofpell,it is called the Lords holy day, 
 7/2.5 8. 1 3 .& 66.2 3 . and it is faid,that all ftefn,that is true Chriftians of 
 all nations, Shall from one S Math to another come to ftorjhip before the 
 Lord.& ^^.44.24. They [hall hallove the Sabbath. 
 
 But here fome perhaps will object That none can truly fan&ifie the Q ,- « 
 Sabbath, nor performe any holy duty, who are wholy carnall and un- ie 
 regenerate, and have not the Spirit ofGod dwelling in them and fan- 
 difying them, and fuch are many even in the bofome of the true 
 Church. And therfore fandifkation of the Sabbath, cannot be a generall 
 duty performed by all men, nor required of all, but is a fpeciall duty 
 proper to the elect Saints who are truly fan&ified, others were never 
 able to fanctifie the Sabbath, and therfore it is not a duty which God 
 can juftly require of all in generall. 
 
 1 1 is true indeed,that as a bitter fountaine and corrupt can fend forth <^ n f w - 
 no fweet and pure water, fo no naturall man can performe a true and 
 holy duty. Holincs is a fupematurall gift of the Holy Ghoft, and lie it 
 is who enables men to performe all works which are internally holy : 
 But as there is a two-fold fandification,the one internail,\v hich is the 
 work of the Holy Ghoft in men; the other externall, which is the con- 
 fecrating and fetting apart of things naturall and artinaall tobeimoloy. 
 cd to an holy ufe, and to fupernaturall ends, fo alfo there are two forts 
 
 Q^2 Of 
 
ii6 The Doctrine of the Sabbath. 
 
 Chap.16 of holy exercife. Some which are internally holy, as holy prayers and 
 praifes and all works of true piety, which only holy men performe,by 
 the power of the Holy Ghoft working in them and moovingthem. 
 Others are only externally holy, by outward confecration and fepara- 
 tion,becaufe they are appointed to be done for holy ufe, and to be ufed 
 Irt the worfhip of God, fuch are all outward religious duties, as facrirl- 
 cing and fuch like, performed by Hypocrites and carnall profeffrrs in 
 the old Teftament.fuch as fain 3 SattI and Elies wicked fons were. And 
 reading, preaching,fet formes of prayer, and gefuires of worrhip per- 
 formed by hypocrites ,both before and under the Goipell. Thefe later 
 are in the power of hypocrites and unregenerate men, who by a com- 
 mon gift and generall grace, are enabled to performe far more in this 
 kind then they do, or are willing to do. Now though all men cannot 
 performe the firft,yet fo for as they are able they are bound to performe 
 the latter fort of duties, among which are the externall fanclirlcations^ 
 of the<£abbath, as frequenting holy and publick aflemblies> Ringing of 
 rfalmes, joyningwith the Church in publick prayers and the like: 
 which as they are able to do,fo they are bound to do, and f they rcfufe 
 in fuch things to conforme them fel ves, they are punimed both by God 
 for difobedience to his law,and alio by the cenfures of the Church.The 
 third generall duty neceflanly required of all in the observation of the 
 Sabbath is : that they keep for their holy Sabbath that very day of the 
 week, whether it be the firft or ieventh, which God hath bleffed above 
 all other dayes with the greater! bleiling, and which he hath fanclified 
 above all other dayes, by more full revelation of his own holirtes to the 
 world,and opening of a more wide doore of holincs for the fandlifying 
 of all his people. This I proove. Firft mod plainly from the words of 
 my text, which defcribe Gods iirft inltitution of the Sabbath. Firft by 
 bleiling it above other dayes with that greateft of blelTings even the 
 promife of Chrifb a perfecl Saviour and Redeemer of man-kind* Se- 
 condly,by fan&ifying it in revealing his holineffe to man,and fanttify- 
 ing man by his Spirit and the promife, and therupon appointing it to 
 be kept holy. As 1 have fully before prooved. 
 
 Secondly, The Lord God himfelfe, both in giving the law from 
 mount Sinai, and often repeating of the fourth Commandement by 
 Mofes, frill urgeth the obfervat ion of the weekly Sabbath upon this 
 ground; becaufe he hath on that day redeemed them out of the houfe of 
 bondage with a mighty hand and ftretched out zxvnzfDwt.*) . 1 5 . and 
 
 in 
 

 The Doffrme of the Sabbath. 117 
 
 in other places : for indeed on the Sabbath he redeemed them and fan- Chap. 1 7 
 edified the firft borne to himfelfii; aW. i 3 .From whence wc conclude, 
 that Gods blefling of a day above other daies with greateft bleflings,is 
 a a ood ground for the keeping of it for his holy Sabbath, and fo alio is 
 Gods fan&ifying of it by more fpeciall holmes. Thirdly it is manifeft, 
 that all extraordinary and yearly Sabbaths which God commanded If- 
 raell to keep holy, fuch as the firft and fa enth dayes of the feaft of the 
 Pafleover,Pentecoft and of Tabernacles, were all enjoyned to be kept 
 and obferved in memory of greater bleflings given on thofe dayes, and 
 ofGods fandtifying them by more full revelation of his holines. And 
 thcrfore much more is the obfer vat ion of the continuall weekly Sab- 
 bath grounded upon greater bleflings given, and holines fully revealed 
 on that day of the week which is to be obfcrved for the Sabbath: and in 
 whatfoevcr age,time or ftate of the Church men do live,they are bound 
 by the firft institution of the Sabbath, and by the firft law which God 
 then gave for the keeping of it, as toobferve an holy weekly Sabbath, 
 fo to obferve it on that very day of the week, which God hath at that 
 time and in that age revealed, and declared to be the day which he hath 
 bleflcd and fanclified above all other dayes of the week.As for example, 
 while Chrift was promifed a Redeemer of the world, find was not yet 
 given, the day of the promife whet in he was firft promifed, and did 
 undertake and begin to mediate for man, was the mod btefled day 
 which God had fancTified and bleflTed with the promife, which w T as 
 the greateft blefling revealed and made knowne in the old Teftament. 
 But when an other day of the w T eek comes to be blefled with a greater 
 blefling,even the giving of Chrift,and the full exhibition of him a per- 
 fect Redeemer, then is that the day which God hath fanctified above 
 aM dayes, and then the law and the words of the firft inftitution bind 
 men to keep that for the holy Sabbath. And thus you fee the generall 
 duties which God requires of all men in generall which are neceffary 
 to the being of the Sabbath, and without which there can be no right 
 obfervation of a weekly Sabbath holy to the Lord. 
 
 CHAP. XVII.** 
 
 THE fecondfort of duties now follow, to wit : thofe which were 
 proper to the people of God in the old Teftament, unto which the 
 Fathers were fpccially bound before the comming of Chrift while he 
 
 Q^3 was 
 
x x 8 The Dotirine of the Sabbath 
 
 ___ — — — — \ 
 
 Chao.17 ^ vas y^ onl y promiied and not given a perfect Redeemer. They alfo 
 though they coniift in many particulars ; yet may be reduced to three 
 cluefeheads. Firft, to reft and ceflfation. Secondly, to fan&ihcation. 
 Thirdly ,to cbfervation of the feventh and laft day of the week for their 
 holy weekly Sabbath. 
 
 Firft,conceming reft from all worldly aiFitres, and ceflation from 
 bodily exerciies fuch as delight and refrefh the outward man only,and 
 are directed to no other end, there are different opinions among the 
 learned. Some hold that the Fathers under the Law, were bound more 
 ftri&ly to reft from bodily exercifes and worldly affairs on their Sab- 
 bath,then Chnftians are on the Lords day under the Gofpell,!nfomuch 
 that the ftrict bond of reft unto which the Law tied them, was an hea- 
 vy yoke,and a part of the bondage under which they groaned. 
 
 Others are or opinion that their reft being no more but from worldly 
 affairs and bodily exercifes Serving only for bodily delight and worldly 
 profit ,was the very fame unto which all Gods people were bound in 
 all ages,and are ftill under the Gofpeil. T here are reafons brought on 
 both fidesrbut all Scriptures and reafons being well weighed, I doubt 
 not but they may be brought to agree in one truth : If only one thing 
 wherin both ikies agree,and which both miftake, be removed,nameJy, 
 a conceit which both have of a more ftrid and religious exaclion of reft 
 and ceftation 3 then indeed was required in the Sabbath of the old tefta- 
 menr. 
 
 They who hold the firft opinion, bring many teftimonies of Scrip- 
 ture which feem to impofe iuch a ftrict reft and cei&tion on theFathers 
 and the Israelites under the law,as is by common experience found to 
 be an heavy burden,hard to be borne,and even intolerable. As for ex- 
 ample,<?W.9.i6 3 23 . Where Mofes fpeaks thus unto Jfrael, This 
 is that Which the Lord hathfaid, Tomorrows the reft of the holy Sab- 
 bath unto the Lord, bake that Which ye will bake to day, and feeth 
 that ye will feeth, and that which remaineth over, lay up for y oh to be 
 keptuntill the morrow. Hence they conclude that the Fathers were re- 
 ftrained from baking erfeething any meat on the Sabbath day. Alio ver. 
 2 9. Where Mofes faith,^? no mango forth of his place, bat every man a- 
 bide in his place on the feventh ^ry.Hence they inferre, That the Fathers 
 might not walk abroad on their Sabbath. Like wife from the words of 
 the Law,£*0.2o.io.^# it thou (halt not do any worl^thcy gather that the 
 Ifraclites might upon no worldly occafion do any work on the Sabbath 
 
 . day, 
 
The Doctrine of the Sabbath, i 19 
 
 day, not fo much as make a plaifter or medicine for a fick and wounded Chap. 17 
 man. And fo the learned Doetours of thejews underftood the Law,and 
 obfervedit, as they (lie wed by their repreving ofChrift for healing a 
 difeafed perfon by a word only and no other labour. Alfo, Exod.^ 1.14, 
 X5.& 3 5. 2 3. all kind of work is forbidden under pain of de;\th.JVtaojoe- 
 vtr doth Any worketherinfhall be put to death faith the Lord, Yea, he for- 
 bids to kindle a fire through their ha ; nations on the Sabbath day, and 
 Numb.i 5.35. The man that was found g nhermg [ticks m the wilder- 
 nefie on the Sabbath day, was by Gods appoint ment ft one d to death by 
 the Congregation^ N r eh .13.17 '. It was called profaning of the Sabbath 
 when men ibid any wares or vi:tuals,and when ftrangers of other nati- 
 ons brought in wares and fi(h on the Sabbath day to be fold. Alfo Amis 
 8. 5. They whofe minds were fo fet on worldly affiirs,that they longed 
 till the Sabbath was paft,and had their mind on felling corn and wheat. 
 The Lord [wear es by the excellency of Jacob, that he will not forget to re- 
 venge their doings : From thefe Scriptures divers both of the Ancients 
 and latter Divines have concluded that the hw of the Sabbath in re- 
 fpecT of reft and ceffation, which is exacted in the old Teftament, with 
 fuch rigour and upon fuch grievous penalties, was an heavy and intole- 
 rable burden,and therforcis abolii"h:d by Chrift,in refpect of that torall 
 cefTation and ftri& reft. 
 
 Others on the contrary do hold, that as Chriftians have more cleare 
 evidence and hope of eternall reft in Heaven, and the Spirit which 
 makes them more fpiriruall,(hed on them more aboundantly through 
 Chrift,fo they ought to be more reftrained from love of the world, and 
 from care of earthly things. And therfore by the law of the Sabbath 
 are bound rather more ftrictly, then the Fathers in the old Teftament, 
 to reft and ceafe from al worldly cares,and all labours and affairs of this 
 life on the Lords day, which is confecrated by the refurredion of 
 Chrift,to be the weekly Sabbath of all Chriftians. 
 
 But if thefe Scriptures be diligently fearched, and all circumftances 
 well weighed.lt will appeare upon good reafons, that both fides are 
 miftaken,and that the fore-namedScriptures do not import any fuch ri- 
 gorous reft orburdenfomecefiation.For,f]rft of all, though the Thari- 
 fees #nd other ftricT feels and Rabbinicall Doctors, and Expounders of 
 the law,did of latter times a little befbre,& at the appearance of our Sa- 
 viour in the flefh, expound the law fo ftriclly in refpect. or the car nail 
 & littcrall fenfe,that therby they laid hea\y burdens upon men, as oik- 
 
 Saviour 
 
120 . The Be chine of the Sabbath. 
 
 ...ey 
 had liberty to go out of their places, and dwellings a Sabbath dayes 
 journy, which was as their Rabbines write two thouiand eubtte$ a that 
 is, as fom crake it an Italian mile, and in the opinion of others two 
 miles. And 2 Kin* .11.6,7. It is recorded that the Priefts. and peo- 
 ple went in and out,to and from the houfe of the Lord on every Sab- 
 bath day. . 
 
 They did alfo kindle fires for Sacrifices and burnt off-rings, which 
 they did offer unto God double, morning and evening every Sabbath 
 day, after they had killed and drefled the Beans, and this (accor- 
 ding to the ftricl: fenfe and itrained exposition of the Law, which 
 the Scribes and Pharifees gave of it) was a breach cf the Law, 
 and prophanation of the Sabbath, as bar Saviour fhewes, LM&. 
 
 Secondly, the Scribes and Pharifees did not expound the Law,as for- 
 bidding all bodily works; for they did circumcife children and apply 
 medicines to heaie the fores of the circumcifed on the Sabbath, when 
 it happened upon the eighth d?y after the birch of children, as our Sa- 
 viour alfo fhewesj^.7.2 3. They kd their oxen and alTes to the water, 
 and if a Sheep, or Oxe, or Afle did fall into a pit they did pull it out on 
 the Sabb;<th,becaufe thefe were works of neceflity,Z#4 1 2, . 1 5 . & 1 4. 5 . 
 And the chiefeft. and flricleft of the Pharifees did make great feafts and 
 invited many guefls,and our Saviour himfelfamongft the rcft,who did 
 not refute to take part with them,£#£.i 4.1. And did obferve how the 
 invited guefts did choofe out the chiefeft room es,ver.7- Which fbe ws 
 plainly that dreffing of neceflary and convenient meat was not forbid- 
 den by the law on the Sabbath day, neither did the Pharifees fo ex- 
 pound the Law. 
 
 1 hirdly ,for the places of Scripture before alleadged Jet us take a par- 
 ticular view of them in order,and we frnll fee -that they are much mi- 
 ftaken.l : ir(t,that placed aW.i 6. 29. doth enjoyne every man to kecpe 
 Ills place,and not to go out of their campe to gather 'Manna on the fe- 
 venth day, the reafon prefixed fhews this plainly„to wit, becaufe God 
 gWQthemon the fixth day Manna Efficient for that day and the J event b. 
 The expofition which fome make of the 23. ver. is very idle and ridi- 
 culous, namely that the Israelites were commanded to bake and feeth 
 
 on 
 
The Dotfrine of the Sabbath. 121 
 
 on the fixth day ,that which they w'ere to eat on the feventh. AndChap.17 
 therfore it was not lawfull to bake and fecth on the Sabbath. For Mo- 
 fes dofh not bid them bake for the Sabbath which was the morrow af- 
 ter,but only that which they were to eat on the prefent day,and to re- 
 ferve the over-plus, which they did not bake and teeth until the feventh 
 day;and though they didlo,and did not bake and feeth it:yct it did not 
 putrifie,nekher were any worms therin,which had not bin worth the 
 noting if it had bin fed or baked, for baking and teething do naturally 
 and as an ordinary means preferve things from (linking and putrefa- 
 ction. 
 
 In the next place the words of the fourth Commandement {inn 
 tlioufljalt not do any Wcrk?) they do not forbid religious worfces which 
 tend either to inward or outward falsification of the Sabbath day, 
 nor works of Mercy , Charity or Necellity , which are neccflary for the 
 fafety and prefervation of the life of man or beafr. Though the per- 
 verie Scribes and Pharifees out of their Hypocrifie did tooitriclly ex- 
 pound and interpret the law of the Sabbath againil our Saviours do- 
 i.ngs,and held it unlawfull to heale the fi ck on the Sabbath day , though 
 it were but by (peaking a word:yet their praetile which they received 
 from the Fathers of killing and offering Sacrifices, circumcifing their 
 children,leading their Oxen to the water to drink, and drawing their 
 Sheep, Afles,and other profitable catteil out of a ditch, didfhew that 
 they were taught from the beginning a contrary leiTon of mor e liberty, 
 which our Saviour approvcth,and therby convinceth them of grofle er- 
 rour and Hypocrifie. 
 
 Thirdly, that place ofFxod.^^ .3 .where they are forbidden to kin- 
 dle a fire in all their habitations on the Sabbath day, is not a generall 
 commandement binding all (imply at all timesjbut a particular precept 
 binding in fome cafes,for they kindled fires and burned ftcrifices twice 
 every Sabbath, they alfo kindled fires to drcflfe neceflary and comfor- 
 table meat, Sxod.i 2.1 6. Where God forbidding all manner of works 
 on the Sabbath ofthe Paflcover, which w T erc commanded to be kept as 
 ftridly, and to be ian&ified with holy affemblies and folemniues, as 
 much as the weekly Sabbath, yet excepts that which is tobe done in 
 dreffing necefiary meat. Wherfore the kindling of a fire here for- 
 bidden,is expounded by fome Rabbincs to be only making of fires to 
 burne malefactors. But indeed if we look to that which folio weth, 
 it will appeare that iMofes being about to iummon the people to bring 
 
 R all 
 
122 The Vottrine of the Sabbath. 
 
 Chap.17 all materials,gold,iilver,bra{Te, iron and other materialls, and alfo filke, 
 purple and other ftuffe for the building of the Altar,the Tabernacle and 
 all things thcrunto belonging,doth firft call to their remembrance; the 
 law of the Sabbath, and doth give them a charge from God that in 
 building of the Tabernacle the place cf his worfhi p,they abftaine ti;om 
 all worjk on the Sabbath day under paine of death,and thai they do not 
 kindle a fire to melt gold, or filver, or brafle for the Altar or the Arke, 
 or any holy thing in theTabernacle.For God abhorres the breaking of 
 his law, or prophaning his Sabbath under the pretence of building an 
 houfe or Tabernacle, or Altars to him. And this is no more then our 
 builders of the famous Cathedrall Church of S\Tanl in this City, are 
 on our Lords day the Chriftian Sabbath, at this time bound to obferve, 
 and do obferve very ftricTly. 
 
 Fourthly ,the forbidding of all worke under paine of deaths aW. 3 1 . 
 i4.35.2.Andthecommindmg of him tobeftoned who gathered (ticks 
 on the Sabbath day, Num. 15.35. are not thus to beunderftood, that 
 every breach of the Sabbath by any bodily labour, was to be punched 
 with death in all pet Tons under the law ( though indeed before God 
 every breach of every commandement deferves death.) 
 
 But that the open wilfull and prefumptuous prophaning of the Sab- 
 bath by any fcandalous acl:,or by a common praclife,was to be punifhed 
 with death. This is plaine by the words next before going, Numb, 1 5 . 
 30,31 .where the Lord commands that he who (inncth prelum ptuoufly 
 with an high hand,and fo reproacheth the Lord,and difpifeth his word, 
 be cut of from among his people, againft which w r ord and exprefTe 
 commandement the man which was found gathering flicks on the 
 Sabbath day, did prefently fin,and committed wilful! tranfgreilion pre- 
 iumptuoutly, not through ignorance, nor compelled by neceiTity, and 
 therfbre he was (toned for an example of terrour to all prefumptuous 
 iranfgreffours. But as for others who did beare burdens.and fell vicl- 
 ualls not prefumptuoufly, but either through ignorance or forgetful- 
 nes,or drawn by cultome and ill example of the multitude in the d aies 
 otjeremuh and Nehcmiah, they were not by the hw put to death, but 
 compelled by authority and rebukes, and by threatnings of wrath and 
 judgments of God, todefi'tfrom profanation of the holy Sabbath, as 
 the places before named fhew, Nehe.i 3 .Jer. 17.27. 
 
 As for them whofe minds are altogether carried away after buy- 
 ing, felling and worldly games on the Sabbath day, Amos 8. they are 
 
 threatned 
 
The Doctrine of the Sabbath. 123 
 
 threatned with no other wo, then that which belongs to all fuch as af- Chap.i 7 
 ter the fame manner unhallow the Lords day now under theGofpell. 
 Wheifbreit is manifeft that the Fathers in the old Teftamenr, had 
 no heavy burden of ft rift reft laid en them by the law, but the fame 
 cefTarion from worldly affaires which they are bound unto, is ftill re- 
 quired of us, and of all Gods people in allj ages of the world. They 
 were not reftrained in time of war from works of ncceiTity, as fighting 
 againft enemies, taking and deftroying their cities, as we fee in the 
 compaflingof^nevfw feven dayes together, one of which muft needs 
 bcthe Sabbath dzy,fofi.6. They might flee for their lnes,and pull cat- 
 tell out of pits, and do any other work which could not be "deferred 
 untiiithe ncxtday, tut prcfent nccefllty required it for their owne 
 fafety, and for the fafety of their cattell and of other good creatures 
 which otherwife were in danger to perifh. 
 
 But fuppofc the opinion of dhers both ancient and late writers 
 were true, to w it : That the IfracUtes were bound to obferve a more 
 ftriel and buidenlbme reft,and under greater penalties, then either the 
 fatherstefbre the law, or we who live in the light and liberty of the 
 GofpeJI: Yet this prooves no more but only that this rigour was a part 
 of the bondage and paidagogie of the law, wherwith they were hardly 
 preffed, for this end to drive them to feeke eafe in Chrift, and to long 
 for his ccmming in the flefh. And this burden and rigour only is abo- 
 lifhed by Chrift, together with the change oft he particular day : But 
 the fubitance of the Law ftill remaines and binds all men to keep the 
 Sabbath, refting and ceafing from all worldly bufincfie, e\xeptthat 
 which is of necellity and charity ,even as the fathers were bound from 
 the firft inftitation.The lecond principall head unto which the fecond 
 fort of fpccialland proper duties which God required of the fathers 
 under the oldTeftament,mny be reduced, is fanftification.For over and 
 above their refting from fecular afFaires,they wci e by Gods firft inftitu- . 
 tion of the Sabbath bound to fanctifie the feventh day, with holy and 
 religious duties, fuch as God in that ftate and condition of the Church 
 required,as an holy fervice and for heavenly and fpirituall ufe 3 even for 
 begetting andincreafing of grace and faith in them, and for the fitting 
 ofthem for the fruition of eternall reft. The fanftification of the Sab* 
 bath in generall belongs to all man* kind in all ages, and that all arc 
 bound to it by a perpetuall lawj have prooved fufficiently before. I am 
 now only to fhew the fpeciall and particular duties of fanftification, 
 
 R 2 which 
 
124 Tb* Doctrine efthe Sabbath. 
 
 Chap.17 which God required of his people in the Old Teftament. 
 
 The firft fpeciall duty of fanAification, was the folemne comme- 
 moration of Chrift the blefled feed, and of the promife of redemption 
 by him. Unto this all the fathers from Adam until! CMofes, and fo to 
 Chrift, were bound by Gods firft inltitution of the Sabbath and fin- 
 cTifyingthe feventh day, upon pro mife made of the bleffed feed: For 
 full proofe of this: I argue thus both from Scripture and common 
 experience. 
 
 Whenfoever a day is fct a part either by God or holy men, to be kept 
 with fblemnity becaufe of fome great bteffiag or deliverance given or 
 promifed,the chiefe thing to be obferved in that folemnity,is a publick 
 and folemne commemoration and rehearf ill of thebleiUng and deli- 
 verance with joy and praife. Experience of all ages doth proovc this. 
 In the folemne read of the Takeover, the chiefe duty offancrJ ;ca:ion 
 w T asthe commemoration of Gods deliverance of I/rael from bondage 
 in €gjft 9 by his mighty hand ftretched out to finite Bgjft 9 and his de- 
 ftroying Angel palling over all the houfes of the IfraHues, and flaying 
 all the firft borne of the Ffyptians, and this deliverance was the blei- 
 fing,becaufe of which God inftituted this feaft, £W. 13.5. The foiem- 
 nity of the feaft of Tabernacles for feven dayes together was inftituted 
 by God, becaufe of his prefervation of Ifrael in the wildernes forty 
 yeares together without houfes or Cities,in bocthes and tents,and the 
 chiefe thing which they were bound to obfervc in this holy fblemnity, 
 was the commemoration of that prefervation in the wildernelTe, by 
 dwelling in boothes all the time of that feaft.wherby occafion was gi- 
 ven to the to rehearfe unto their children,&their children were moved 
 to enquirc,learne and beare in mind that bleifing of Gods prefervation, 
 Lev. 23.43. anc ^ ^° * n a ^ a g es we ^ nc ^ ty experience, that the comme- 
 moration of the bleUing upon which every feaft was firfl: ordained, is 
 the chiefe duty in all the folemnity,as the commemoration and rehear- 
 fall of Chrifts refurrecTion in the feaft of Eafter,of the camming down 
 of the HolyGhoft in the feaft of rentecoft,of Chrifts incarnation in the 
 feaft of the nativity. And in our late yearely feftivall for our deliverance 
 from the powder trcafon,the chiefe duty is the commemoration of that 
 deliverance.So that this proportion is mod certaine and undeniable. 
 
 Now what the bleding of the feventh day was, becaufe of which 
 God fancTified it to be the weekly Sabbath of the oldTeftament,and al- 
 fo after by Mofes commanded it to be kept holy, I have largely before 
 
 prooved: 
 
The Dottrtne of tin Sabkitb. 115 
 
 proovcd:even the promife of Chrift the Redeemer. And therfore it fol- Chap. 1 7 
 lowes neceflfarily that the firft and chiefeft duty of fan&ification of the 
 Sabbath, which the fathers were bound unto 3 was the commemoration 
 of the promife of Chrift and of redemption by him, which was the 
 felefling wherewith God bleffed the leventh day, and thereupon fan- 
 ctiried it : And becaufe from Adam untill Noah, Chrift was promifcd 
 to be the feed of the woman : And then he was promifcd to come 
 of the feed of Shem, and afterwards Abraham was hngled out of Shews 
 family, and Chrift the bleffed feed was promifed more fpecially to 
 come of his feed, even of I(aakj\\z fonne of promife, and of/ 2 atob 
 JJaaks younger fonne. And of all the Tribes of Ifraell Judah was no- 
 minated, and of all the families Jndah 'Davids houfe was chofen, 
 and David received the promife that he fhould be the progenitor of 
 Chrift. And all the Prophets in all ages in their prophecies of Chrift, 
 foretold that hee fhould be made of the feed of David according to 
 the flcfh. 
 
 Therfore the Fathers from Adam untill Noah, and after him until! 
 A braham, 1 faac ^and Iacob, their feed and pofterity in their feverall Fa- 
 miiics,ftill made a commemoration of Chrift promifed to come of 
 them in all their weekly Sabbaths. And when God had enlarged his 
 Church in all the Tribes of ljraei,and had by Mofes recorded the pro- 
 mife of Chrift,that he fhould be the feed of^raW*,&c.And after the 
 Trophets had fore-told ,that the Mejfiah was to ccme of Davids royall 
 feed,then they were all bound to preach Chrift,&to commemorate the 
 promife of him after a moft folemn manner, to their publik affemblies 
 on every Sabbath day .And this was a prime duty, and fpeciall .work of 
 their fancftificat ion of that day,as we read, L/^.i6. 2 9. & ^#.15.21. 
 
 The iecond fpeciall duty was offering of Sabbath facrifices, which 
 were types and fhaddows of Chrift, and of redemption and reconcili- 
 ation of men unto God in him. For as they did more folemnly rehearie 
 the promifes of Chrift,fo alfo they did cfer more folemn facriiSces,and 
 in a double meafurc both morning and evening every Sabbath day, this 
 God commanded by Mofes to ttracl^Numb. 2 8.9. And undoubtedly 
 Cain and A bell being inftrucTed by Adam did bring their offerings on 
 the feventh day which ended the week, Cjen.^. 3. And Noah his plea- 
 ding facrifice was a fwect favour of reft,that is,a Sabbath iacrifice,cyV#.8 
 21 .As I have largely before proved. 
 
 The third fpeciall duty, was an holy aflembly or holy convocati- 
 
 R 3 0I1 > 
 
I2 5 The Dotfrine of the Sabbath. 
 
 Chap. 17 tion,which they were commanded to keep as on all other yearly feftfl 
 vail Sabbaths, fo every weekly Sabbath day aswereade, Z^.23.38. 
 For although while the Church and people of God were but a fmali 
 number,and difperfed in leverall places and families, as in the family of 
 Mclchifekkj and Abrahdm, and Lot y and afterwards in the family of 
 fob^nd of the ions of v^^^and^^before that Ifraeli grew up to 
 be a nation, there were few pubiick holy aflimblies kept either on the 
 Sabbath, or upon any other occafion. The Godly fathers did only call 
 together their houfhold and families by themfelves, and did command 
 and teach them to keep the way of the Lord, and to remember his co- 
 venant, as is teftified particularly of 'Abraham ,Gen.j 8. 19. and in ano- 
 ther place, where he is faidto! build Altars and there to worflrup God,as 
 GVtf.i 2«7.& 1 3.4.3s alio it is faid cf }obs.\.% .1 hat he'rofe up early and 
 iancTified his feven fons,and offered up burnt cffjrmgs according to the 
 number of them. 
 
 Yet it is manifeft that whensoever in any age, there w T as a great in- 
 creafe ofGods people, and an enlargment of his Church over^a whole 
 nation and country, the Sabbath was by Gods appointment fanctified 
 with holy affemblies. After the birth o£ Enofi when the family of 
 Seth began to increafe and multiply ,it is fud, that men began then to call 
 upon the name of the Lord. Or as fome not unfitly doe tranfiatethe 
 words, then they began to call men by the name of the Lord, that is : 
 Adam and his fons efpecially Seth and his children began to feperate 
 themfelves from the wicked and profane people of Qains race, and be- 
 ing gathered into a Church were called the children of God and Gods 
 people, and did affembletbemielves together in fet places, and at fet 
 times every Sabbath day to worfhip God, and to call upon bis name, 
 3S appears in the fourth Chapter of gen,\er. ? 6. Thus Luthir and In- 
 nius expound that place, and as the words will very well beare this ex- 
 position, io alio both Scripture and reafon confirms it. For, gcn.6.2. 
 The people of God who were gathered into the Church,and profeffed 
 pure Religion in their affemblies, are called by the name of God, even 
 the fons of God and by this title are diftinguifhed from the wicked and 
 profane,who are called the fons c?Adam y that is,carnall earthly corrupt 
 men. 
 
 Secondly, it is manifeft that Abe/I long before Seth and Enojb did 
 whrfhipGod and call upon his name, andfo undoubtedly did Adam 
 and Seth before this time in their private Families, and therfore here 
 
 cannot 
 
The Doctrine of the Sabbath. 127 
 
 cannot be meant the firft beginning of mens calling upon Gods name, Chap. 17 
 and worshipping him, but certainly the firft beg inning of Gods wor- 
 ship in publike aflemblies of the Church in let places, and at let times 
 even every Sabbath day. As for them who translate this place, that 
 when Enofh was born men began to profane the name of thcLord,they 
 make way for divers abllirdities Firftfthat calling upon Gods name is 
 profanation of it.Secondly,that profanation began in the family o^Scth 
 or at the leaft by the increafe of his pofterity. 
 
 Thirdly, that there was no profanation of Gods name committed by 
 Qain and blotidy Lantech before this time,contrary to that which is re- 
 corded before in this Chapter,ver.8.& 24. Where Lamech is brought in 
 icorning of Gods threatniugs.And as we have fome monuments of an- 
 tiquity which fhew that holy aflemblies were obferved as religious 
 duties of the holy Sabbath from the beginning. So after that 7/r^/ be- 
 came a nation,and God let up his Church andTab:rnacle among them, 
 we have moft cleare and exprefle commandements of God given by 
 Mofes to them and all their pofterity, that they (hould obierve and 
 fan<ftifie their Sabbaths with holy aflemblies and mould do no fervile 
 work, as appears, Levit.11 3,7,8. iVwȣ.28.i8.& 2^.1. Deut.i6.$. 
 And that the Priefts and Le\itcs together with the people aflembled 
 together in the Temple on the Sabbath day ; it is recorded, 2 King.i 1.5 . 
 2 Chron. 23.8. 
 
 But 1 need not infill upon further proofe of this point.For every man 
 of reafon muft needs conf efle,that no publik holy Sabbath duties can be 
 performed but in publik aflemblies. 
 
 The fourth fpeciall duty of the SaLbath (unto which Gods people 
 under theLaw were bound,after the time or the law written by Mofes, 
 and the publiming of the promifes in the Scriptures of the Prophets ) 
 was the publikc reading,and expounding of the law and the Prophets, 
 by the Priefts and publike teachers, and reverent hearing of them by 
 the people. This is manifeft by the places before named, toproove a 
 folemne rehearfall of the Promife, to wit, Z#^.i6.2o.& AEl. 15. 21. 
 And that on the Sabbath day. For as thofe Scriptures do inew that the 
 promifes of Chrift w T ere folemnly rehearfed out of Mofes and the 
 Trophets every Sabbath day , So alfo they ihew that Aloft s and thePro- 
 phets were publikly read, and heard in their weekly holy aflemblies 
 and by this means the people were taught, not only in the Promifes 
 and prophecies of Chriffc to believe in him a redeemer to come ; but al- 
 fo 
 
128 The Dottr'tnt of the Sabbath. 
 
 Chap.17 f° m a ^ t ^ ie righteoufnes and duties of the law morall 3 and all the judg- 
 ments,ordinances and ceremonies of the law ceremonially which was 
 their Schoole-mafter to lead them to Chrift. 
 
 We have alio to this purpofe another plaine teftimony, £*^4. 16. 
 Where it is faid,that our Saviour as his cuftome was, went into the Si- 
 nagogue on the Sabbath day and ftood up to vtad y and the hooke of Jftuih 
 the "Prophet mm delivered unto him. And he read a place which was 
 written concerning himfelf, and expounded it unto them with the 
 genernll approbation ofthe affcmbly. Aifo,^c7\r 13.1 5.8c 27.verfes.lt 
 is teftified, that the Jews in their Sinagogues on every Sabbath day,had 
 Mofbs and the Prophets read unto them publikely: both in forrame 
 countries where they were dilpeifjd 3 and alio at Jeruialcm and in their 
 owne country. And that this wi6 an ancient praJHfe even from 
 Mofes, and in the times of the Judges, and the Kings of Ifrae/ and 
 fudah, to reade the Law in the holy affomblies, and to heare it read 
 by the Priefts, we may gather from, Exod % 24.7. Where it is faid, 
 that CMofes read the Covenant in the audience ofthe people, & c Dent. 
 31.11,12. Where the 1 fraelites are commanded to read the Law in 
 their atfemblies,in the hearing of all men, women and children.lt may 
 alfobe collected from J 9fh. 8. 34,3$ jHda.iS, 3. & 2 Ck rm > l 7>7$>9<&' 
 30.22.^35.3. 
 
 That it was in ufe after the Captivity, the Hiftory ofNehemioh tefti- 
 £cs,Nch.$.4.&9.3. 
 
 The ancient divifion ofthe five books of Mofes into 54.1ee1:ures that 
 they might be read over once in every yeare, by reading one lecture e- 
 very S^bbath,is a thing fo ancient,that we find no mention ofthe Au- 
 thor of ir,and therfore it may be fuppofed to be from Mofes the writer 
 of thofe books. And the reading of a le&ure alio out ofthe Prophets e- 
 very Sabbath,is recorded to be a cuftome long before Cbrifts birth be- 
 gun,by occalion of the tyrant y/»^'^rW who prohibited the Jews to 
 read the Law of Mofes in their Sabbath aflemblies under the paine 
 of death; as we read in the Apocriphall Hiftory of the Macchabees 
 Lexico Hb. 1 .cap. 1 .5 9 Wherupon they were forced inftead ofthe Law of Mo- 
 fes to read lectures out ofthe Prophets,as £/i^ Lwita faith, and ever 
 (ince that cuftome is retained and was in ufe in our Saviours dayes, 
 Z^4.i<5. 
 
 The fifth fpeciall duty of fancli fication, was the worfhipping ofthe 
 Lord, which as it is required of Gods people in private and upon par- 
 ticular 
 
The Doltrine of the Sdbath. 129 
 
 ticular occafion at all times : So in publik upon the Sabbath day, and in Chap.17 
 all holy yearly Sabbaths. The duty ofworlhip confifts in confeflion 
 of fins, prayers, fupplications, lauding and praititig God, hnging of 
 Pfalms,and offering of free-will ofrerings,and thelike,as weread,iW/>. 
 9.3 3. Zw/>.2^. 3.^^^.5.5. Where confeflion and acknowledging 
 Gods favours is called woriliip,and fa down for apart of it,and Cjen,^ 
 26-& 12.8. & 1 3.4.& l i°/!79 ; 6'.Where the name ofinvocation and cal- 
 ling upon God by prayer is ufed by a Synecdoche for all worihip in ge- 
 nerall,and Exod.\ 5.1.7W.5 . Lauding and praiiing God with tinging 
 on j fiImts,md holy Songs are rehear fed as a fpeciall part of Gods wor- 
 
 fliip. 
 
 Now tin's worfhip of God by pisblik confeflion, prayers, and ring- 
 ing of praifes, cannot be but in publik afTemblies, and holy convocati- 
 ons which are efpecially kept on the Sabbaths, and therfore this wor- 
 fhip muft needs be a fpeciall duty ofthe Sabbath, and one part of the 
 fandificatibti of it. 9)^/ialfoftiewsthis/Pj£/.42.3. Where he faith, 
 that he was Wont to go up to the Houfe of God amort ff tie multitude 
 which hept holy day, with the vojee ofioy and finging. And the 9 2 . c Pfa/m 
 which is intituled a Pfalme for the Sabbath day, doth proclaims it to 
 be a good and neceflary duty on that day; To give tiankes and to fmg 
 prayfes to the name of the Lord, to fiew forth his loving kindneffe and 
 truth from morning to night, to triumph in his works, to sfieake of them 
 with admiration, and to declare his mercies and iudgements and what a 
 rocke he is to reft on. Thefe are the moft notable duties which Gods peo- 
 ple were bound unto,in their fancTifying of the fevenrh day in the old 
 Teftament. 
 
 The third and laft principal! head comprehending the reft of the 
 duties, which did belong to the obfervation of the Sabbath in the old 
 Teftament is the day it felf, which they were bound to keep for their 
 weekly Sabbath,that is the laft day of the week even the feventh from 
 the beginning of the Creation. That this ai\d no other was to be 
 kept for their weekly Sab* ath in the old Teftament appears moft 
 plainly by three things. Firft,becaufe it was the day which God blef- 
 fed with the greateft bleflmgsof all which were given and revealed be- 
 fore the refurrecTion of Chrift, to wit, the promrfe of Chrift,and of the 
 redemption of the world by him, and Gods entering into the Cove- 
 nant or grace with man and Chrift s open a&uall undertaking to be 
 mans mediatour and Saviour in whom the mutable work of creation is 
 
 S per- 
 
i jo ' The Vottrine of the Sabbath, 
 
 Chap.i 8 perfected and God is well-pkafed and refteth fatisfied:as I have before 
 prooved. 1 
 
 Secondly, bee aufe as the Fathers and Ifraelites obferved it according 
 to Gods commandement in the firft inftimtion, £.*•<?. 1 6. before the gi- 
 ving of the law from Mount Sina-So in giving of the law to Ifrael & in 
 the renewing of the Comandement by Mvfes upon divers occafions the 
 Lord doth exprefly require the keeping of the fcventh day for his holy 
 Sabbath,as we fee £ xo.20.8t 3 1 .3 j.^//.?. Thirdly ,becaufe not only 
 theProphets and holy men ofGod urged and taught all men to obferve 
 that day untill the comming of Chrift.But alfo our Saviour himfelf all 
 his life time on earth, and after his death kept this Sabbath by rcfiting 
 in the grave. And the ApoPcles alio while they lived among the Jews 
 and the Tabernacle was yet (landing, and Mopes was not yet buried,did 
 obferve and keep for orders fake the old Sabbath of the feventh day, as 
 appears, £#^4. i6\^c7.i 3 .1 3 .and divers other places, 
 
 CHAP. XVIII. 
 
 I Am come now in the laft place,to the fpeciall Sabbath duties>unto 
 which all Christians are bound under theGofpell,in the right obfer- 
 vation of the Lords day which is their holy Sabbath: And thefe fpeciall 
 duties may be reduced to the common and generall heads before na- 
 med/The firft which come here to be handled m the firft place, as the 
 ground upon which the reft are builded,is the confederation cf the par- 
 ticular day of the week which they are bound to keep for their weekly 
 Sabbath.This is that which is moft controverted and called in queftion 
 among the learned in this age, and therfore comes to be' firft prooved 
 and clearly demonftrated by teftimonies and proofs out of the holy 
 Scripturcs,\vhich being performed,! will proceed in the next place to 
 the duty of reft and will llaevv how far Chriftians are bound unto it on 
 their weekly Sabbath the Lords day. And in the laft place, I will come 
 to the fpeciall duties of fandification by which that day is to be kept 
 holy to the Lord now under the Gofpell. 
 
 Hrft,foi the day it felf.Some are of opinion that it is the fame which 
 was from the beginning, that is, the feventh and laft day of the week. 
 This opinion is grounded upon the bare letter of the Law,as it was gi- 
 ven both in the inftitution, aid fandlifying of the feventh day,&rCi,ew- 
 ed again in the fourth Commandement,and underftood by the Fathers 
 
 in 
 
The Doftrine of the Sabbath. 131 
 
 in the old Teftament. I confeffe that the words of the lawfif we take Chap.i 8 
 them as they were limited to thc"Fathers,not considering withall how 
 and upon what grounds and conditions God made the feventh day the 
 weekly Sabbath^they feetri to favour their opinion.For if we conceive 
 no more,but a meer ceflation and reft of Cod from his works on the fix: 
 dayes created,to be the ground of the lav:;, ihen we may alfo conceive 
 that the law of the weekly Sabbath binds all '-nan-kind to that parti- 
 cular day in all ages, becaufe the ground is the fame to all men and e- 
 qually belongs to all men,in all times to the worlds end. 
 
 Others are of opinion that the law of the Sabbath,being but a meere 
 ceremoniall law isabolilhed by thecomming ofChrift, and binds not 
 us under the C ofpell to any particular day. And that it is free for the 
 Church of God,to appoint any day for their holy affemblies, and that 
 Chnftians have no Sabbath,neither are bound to keep any fuch reft as 
 the Law required in the old Teftament. 
 
 Others hold that the law of the S abbath is naturally and fimply mo- 
 rall,in the generall nature of it as it requires a weeklySabbath to be fan- 
 ctitied and kept holy,and that the particular determination of the day, 
 is an honour and prerogative which belongs to Chrift the Redeemer, 
 who is the Lord of the Sabbath. And that it was the purpofc of God 
 from all eternity and in the firft giving cf the Law, as to confecrate the 
 feventh day inmemoiy ofGods perfecting all the works of creation, 
 and refting from them on that day ,fo alfo to confecrate by the refurre- 
 clrion of Chrift,the firft day of the week to be ever after the weekly 
 Sabbath in honour and memory of the work of redemption, which on 
 that day was fully perfected by Chrifts rifing from the dead, and ente- 
 ring into that ftate of glory, in which herefts for ever,having no more 
 to do for the ranfoming and redeeming of mankind,Gods juftice being 
 fully fatisfied. 
 
 The firft ofthefe opinions being grounded upon a carnall underftan- 
 ding, and imperfect fence of the words of the law, hath but a weake 
 and fandy foundation, and becaufe as the firft authors of it were blaf- 
 phemous hereticks which erred in divers fundamental! points of chri- 
 ftian faith and Religion: So alfo the revivers of it, are either curfed 
 Anabaptifts, or men who do not rightly underftand the law nor the 
 grounds and conditions upon which it requires an holy weekly Sab* 
 bath. Therefore it is juftly hated and rejected as a Jewifh errour, and 
 the maintaines thereof have in all true Chriftian Churches of all ages 
 
 S 2 been 
 
I J2 Tk Doctrine $ftbe Sabbath \ 
 
 Chap.i8 been branded with the name of hereticall and J udaicall Sabbatarians. 
 And I need not fpend any pretious time in confuting it, and the frivo- 
 lous fallacies by which it is maintained. 
 
 The fecond opinion being too rafhly conceived, and unadvifedly 
 profeffed and held by fome godly Divines of the reformed Churches, 
 who in this point do much contradict themfelves, alfo being an un- 
 found opinion,and therfore wellrellifned by Popifti Schoole- men, ma- 
 licious J efuites, licentious Libertines and men of profane hearts, hath 
 no ground in the Scriptures, nor any found Orthodox writings of any 
 ancient Fathers : Yea bringing great confufion into the Decalogue 
 which is the fumme of the morrali law, and laying a foule ftaine upon 
 our Church which hath appointed the commandement of the Sabbath, 
 to be read among the TenCommandements, andenjoynes the peo- 
 ple to pray that God would incline their hearts to keep that law, as 
 well as all and every one of the reft. Therfore I flhall not fpend any 
 time in the confutation of it: The arguments which are brought for 
 the confutation of the contrary truth, will f arhciently raze and utterly 
 abolifh it out of the hearts of all true Chriftians. 
 
 The third opinion is moft agreeable to the holy Scripture, and the 
 common Doctrine of the Orthodox writers both of ancient and later 
 times, efpecially of the moft godly and learned in the Church of Eng- 
 land, who have heretofore written learned treatifes of the Sabbath, & 
 expofiticns of the ten Corrimandements of the Decalogue. And ther- 
 fore I will be bold here againe to commend it to you for an undoubted 
 truth ; which I have abundantly prooved and confirmed by many de- 
 monftrative convincing arguments already, partly in that large fearch 
 which I have made before into the natureof the law of the Sabbath;and 
 that defcription which I have made of it,but moft fully in that paffige 
 where I prooved the change of the day by the rcfurrection of Chrift 
 from the feventh to the flrft day of the week now under the Gofpell, 
 and brought divers arguments to fhew that the law which God gave 
 for the keeping holy of a feventh day in every week ( at the firft infti- 
 tution of the Sabbath here in my text ; aud renewed againe on mount 
 Sinai^nd gave often in charge by Mofes to Ifraell) doth now as ftricl- 
 \y bind us to keep an holy Sabbath on the Lords day in every week, as 
 it bound the ancient people of God in the old Teftament to keep the 
 Sabbath of the feventh day. 
 
 But for the confirming of your hearts in the bcliefe of this truth,and 
 
 in 
 
The Decirine of tr>c Sabbath. 135 
 
 in the knowledge of this duty,! will not multiply any new arguments, Chap. 1 8 
 only that you may more firmely retaine it in your memories and ftill 
 bearc it in mind, that you are in conf cience bound to keep only the 
 Lords day and none other for your weekly Sabbath inthefe times of 
 the Gofpell : I will briefly touch and explaine fome principall heads 
 which have been before laid down at large and in ample manner. The 
 fummc vvherof is this; Namely: That although the law of the Sabbath 
 is not a law of nature in that rigid f trice in which fome do conceive it, 
 that is, a law written in mans heart exprcfly and diftinctly in the cre- 
 ation, which by the meere inftincT of nature, and direction of naturall 
 reafon did lead man to keep every feventh day of the week an holy 
 Sabbath to the Lord. But that indeed it came in after mans fall toge- 
 ther with the promife of Chrift, and thetfore is more fitly called a law 
 of grace,and a Pofitive Evangelicalllaw,requiring duties of obedience 
 to God which chiefly and especially tend to beget grace and increafe 
 holines in men.Yet it is not fimply Tofitivcnor fo Evangellically mor- 
 rail, but that it may in fome fence and refpect be called naturall alfo. 
 For firft it requires fome duties of obedience which in their own na- 
 ture are good and profitable, though the law-giver had not by exprefie 
 commandement revealed his will that they fhould be done,fuch is the 
 giving of reft and intermiffion of bodily labour and toyle,to our bodies 
 and to the bodies ofourfervants and labouring catt ell one whole day 
 in every week over and befidesthat which they have in the time of 
 fleep in the darknes and dead of the night. This is according to naturall 
 reafon and common equity. 
 
 Secondly, it commands fome duties of Gods Worfhip andfervice 
 which man by the law of nature was bound to performein his inno- 
 •cency and which are naturally morrall, as lauding and piaifingGod, 
 and giving to him all honour and reverence inthemoft folemneand 
 publick manner. 
 
 Thirdly, it commands fuch holy fpirituall works of grace, and mch 
 duties of fan&ification, as in their own nature work to the fan&ifying 
 of men more and more, and to make them capable of eternall reft in 
 Heaven,and of the full fruition of God. As for example:Meeting upon 
 a fet day in every week in holy aflemblies, for toheare and read Gods 
 word,publick inftrudions, exhortations and mutuall provocations to 
 piety ,{an&ity and Chrift ian charity. Fourthly, the particular day of the 
 week which the law commands to be kept for an holy Sabbath, is fe- 
 
 S 3 parated 
 
j 2* 'rftf Dottrine of the Sabbath. 
 
 Chap.i 8 parated upon fuch a juft ground and reafon in the firft inftitution of the 
 Sabbath, and bleffed by God with fuch a blelfing above other dayes of 
 the week, that whofoever knowes the law and true intent 2nd mea- 
 ning of it, and rightly underftands the ground of the Sabbath mentio- 
 ned in the la w,he muft by the light both of nature and grace, be forced 
 to confefle and acknowledge the particular day which the law com- 
 mands to be kept an holy Sabbath both in the old and new Teftament. 
 For the law doth not command one day in feven to be an holy reft 
 (imply and meerely for the pleafure of the law-giver, becaule hee 
 would have it ib,and for no other reafon : but for very good reafon and 
 upon a ground becaufe he dignified the day of the Sabbath, and blefled 
 it above ail other dayes with a lingular blefling : and our own reafon 
 doth tell us, that the particular day of the week, which hath in it the 
 true reafons and the honour and bleiling of the Sabbath, it ought by the 
 law to beobferved for the holy Sabbath and none other, while it re- 
 taines that honour and bleiTing, and hath the true reafons properly an- 
 nexed to it.Now it is moft manifeft to all who read the Script ares, and 
 are well exercifed in Gods word and law: That as the feventh and laft 
 day of the week wasbleffed, honoured and adorned by God with the 
 greateft bleiling which God gave to the world in the old Teftament, 
 to wit : the promife of Chrift the Redeemer of the world, and Go ^s 
 entring into the Covenant of grace and of eternall life and ialvation 
 with man, alfo Gods perfecting of the whole work of creation, by re- 
 vealing and giving in promife the work of redemption, and his red- 
 ing in Chrifts mediation on that day undertaken and begun. And ther- 
 fore every reasonable man muft by his own reafon be induced, and led 
 to acknowledge that day thefitteft and moft worthy of ali dayes in 
 the week to be the holy Sabbath, and to be lpent in thankfiill comme- 
 moration of Gods free love and bounty toman-kind, during the whole 
 time of the old Teftament before the coin ming of Chrift. So like wife 
 God having now under the Goipell transferred this honour to the hrft 
 day of the week, that is become a bleiTed day above all other dayes,be- 
 ingbleiTed of God with a blelTing far more excellent then that of the 
 feventh day, to wit : the acluall performance ofthe promife by giving 
 and exhibiting Chrift a perfect acluall Redeemer in his rcfurrecTion, 
 without which refurrection all our preaching of Chrift, and all our 
 faith in Gods promifes would proovevaine as the Apoftbprooveth, 
 1 CV.i 5 ..Therfbre every man muft out of common reafon and equity 
 
 conclude, 
 
The Dotfrine of the Sabbath. 1 3 5 
 
 conclude, that together with the ground and reafon of the Sabbath Chap.18 
 which God hath now re moo ved from the feventh to the firft day, he 
 hath slfo remooved the honour and feftivall lblemnity of the Sabbath. 
 Alfo his firft law which enjoyneth man to keep that day for the holy 
 Sabbath which God hath blefled with the greatefi ble fling, doth bind 
 allCbriftians to obferve the Lords day for their weekly Sabbath under 
 the Gofpell: And in a word that it were a thing mod nnequall and un- 
 juft, if a man or any Church fhould go about to fet up for the weekly 
 Sabbath any other day which God hath not dignified and honoured 
 with fo great a blefling. Now upon thc'fc premifed reafons, I hope it 
 appeares manifestly, Firft that though the Commandement ofthe 
 weekly Sabbath is no dictate of nature, but a pofitiveevangelicall law: 
 yet it doth by common natural! reafon as well as by the light of grace 
 direct every reafonable man to the particular day ofthe weekly Sab- 
 bath as to the feventh day in the old Teftament, fo to the firft in the 
 new Teftament. And no reafonable man can deny it to be the moft e- 
 quall which this law binds men unto, but upon the true grounds of 
 the Sabbath well weighed and confidcred muft be forced to confefle, 
 that as the feventh day was moft worthy ofthe honour ofthe Sabbath, 
 and had it before Chrifts full exhibition in his refurreftion," foever 
 fincethe Lords day the firft ofthe week is become the true Sabbath of 
 Chriftians,and none hath power to give that honour to any other day. 
 Secondly, it is here manifeft : that though Chrift the Son of God made 
 alfo the fon of man,and mans Redeemer is the Lord ofthe Sabbath and 
 the determination ofthe particular dcy of the week depends on him, 
 and none other have the honour and- prerogative to appoint the parti- 
 cular day, but he only. Yet we muft not conceive that Chrift by'his 
 bare will fets down the particular day, and that the day is to be obfer- 
 ved only becauie of his bare will and commandement, and that any o- 
 ther is as fit and worthy as the feventh, and the firft if he would be 
 pleafcd at any time to command the fame : neither muft we think that 
 Chrift appointed either the feventh day in the old Teftament, or the 
 firft day in the new, to be the holy weekly Sabbath, only to fiiew his 
 Lordfhip over men,and to teach them fubjeetion : But we are to hold 
 that Chrift is the Lord of the Sabbath, and hath the determination 
 of the particular day depending on him the Redeemer, oncly 
 becauie the holy Sabbath is founded and builded upon him, and in 
 him alone are to bee found all the maine and cfTcntiall grounds and 
 
 reafons 
 
1 3 6 The Dotfrine of the Sabbath. 
 
 Chap.i8 reafons both of the Sabbath andalfo of the particular day wherein 
 he requires that it (hould be obferved. If hee had not undertaken 
 mans redemption from death and Hell, and mans exaltation to 
 eternall reft and glory, there had bin neither any place for mans 
 keeping cf a Sabbath, nor any ufe of it to fit him for Heaven or to 
 be a pledge of eternall reft in Heaven, If God had not onthefeventh 
 day promifed^ Chrift the blelTed feed to redeeme man from death, 
 to purchafe life for him,and to continue to him the benefit of the crea- 
 tures, and to perfect his creation. Surely it had not bin the molt bief- 
 fed day of the week, neither would God have inftituted it to be a 
 weekly Sabbath at the firft; and fo to continue nntill the camming of 
 Chrift. And if God had not railed up Chrift on the iirft day of the 
 week, and fo exhibited him a perfect Redeemer; and fully performed 
 his promife. 
 
 Then the firft day had not bin made a more blelTed day then the fe- 
 venth and all other dayes of the week. And the Lord Chrift would ne- 
 ver have made that day of the week his Sabbath alwayes after, neither 
 would his holy Apoftles by infpiration of his Spirit have bin moved to 
 call it the Lords day, and to obferve it, and teach others to obferve it 
 for their day ofholy AfTemblies and for the performing of all holy Sab- 
 bath duties. And thus we fee Chrift is the Lord of the Sabbath, and fo 
 determins the particular day of the week, not by his bare will and 
 word, but by bringing in fuchbleffings onthefeventh or firft day of 
 the week, as made the one of them moft worthy under the old, the 
 other under the new Teftament to be the holy Sabbath, to be kept 
 and obferved of all Gods people, unto the obfervation whereof they 
 are juftly lead by the light both of grace and nature : And it is not ei- 
 ther in the power of man or any other creature, or in the juft will of 
 (Sod, or agreeable to the will of the Lord Chrift, and the wifdome 
 of his Spirit to appoint any other day for the weekely Sabbath, but 
 only the day of the Lord Chrift, that is, the day of him promifed in 
 the old, and the day of him fully exhibited in the new I eftament.The 
 firft of which and no other the Fathers were bound to keep for their 
 holy reft of old. And the latter and no other is our weekly Sabbath and 
 the due obfervation of that particular, is the firft fpeciall Sabbath duty 
 of all Chriftians under the time of the Gofpell untill the laft Refur- 
 re&ion. 
 The fecond fort of fpeciall duties unto which all true Chriftians are 
 
 bound 
 
"The Dottrinc of the SMath. 139 
 
 bound in their obfervation of the Lords day, which is the ChriftianSab- Chap.i 8 
 bath,are the duties ofreft and ceflation from all worldly affairs, which 
 now follow to be handled in the next place. Concerning which 1 find 
 much diverfity both of opinion and practice, not only between true 
 Chnftians of the reformed Churches, and Antichriftian Tapifts and o- 
 ther hereticks, butalfoin the afoimed Churches among themfelves. 
 Lirft for the Church of Rcme,and : 11 that are of her faction devoted to 
 heriuperftition and Idolatry, and marked with the marke of thebeaft 
 which bcares up the Romifh Babylon, though divers of their learned 
 Schoole-men have heretofore maintained a very ftricT obfervation of 
 reft on the Lords day A etnow in later times both in doctrine and prac- 
 tife they are grown vei y diflblute, especially the Romifh Catholicks 
 which live among us, turning the Lo/cs day into a diy of liberty, and 
 fpending a great part of it in iports, plaks,revelling other bodily exer- 
 cifes which arecarnall,fie{hly.propbane and impious. 
 
 As if fo be their irreligious prophaneffe were at ft rife with their 
 Idolatrous religion, and at great emulation contending which fhould 
 out-go and o\ er-run the other in carrying them with greater fpeed to 
 Hell. Yea ro ihew and make it imnifeft to the world, that the Romifh . 
 man of (in is t! Anti-chrift, which exalts himfelfe above all that 
 
 is called Cod, even above the true God, and the Lord JefusChrift 
 whofe Vicar he in hypoc ifie makes himfelfe, The Church of Rome 
 doch teach arid \v gs her vnTils to keep yearely holy daies molt ftricTly, 
 which are of hero/, ndnii nig, which the Pope hath commanded to 
 beobfervedin honour of his canonized Saints-.aiidm the meanetimc 
 oppofeth with many great p r ophanations the Lords day, which the 
 Lord hath confecratcd by his refarrcfrion. Which day being blefled 
 by God with the greatdt blelling above all other daws of the weeke, 
 is by the law which r s ;od give fr 0111 che beginning, commanded to be 
 kept for the Lords holy Sabbach weekly. 
 
 Secondly, there are of the hereticali f tdion of che Anabaptifts,Anti- 
 nomians, familifts and other iiich propnane Set Taries, which make lit- 
 tle of any law ofGod or* man,faviog only the dictate of their fanaticall 
 fpirit. And leaft by obYerving the commandement of the weekly Sab- 
 bath they fhould ieeme to be ibbjed to Gods law, and :o be his (fer- 
 vants which they accost Ha very) and not ablblute Libertines and fons 
 dtBeliall which have caft of the Lords yoake : They efteeme and ob- 
 serve no day at all, but according to their own fancy, and make the 
 
 T Lords 
 
140 The T>oElrinc of the Sabbath. 
 
 Chap.18 Lords day £0 far as they dare for feareofmen a market day ofbuying 
 and felling wares,and a day of labour, and of bearing and carrying oat 
 burdens as they well know who have been at Amflerdam where fuch 
 hereticks and ieftanes are tolerated. 
 
 Thirdly, among Chriftians of the reformed Churches, there is a dif- 
 ference both in doclxineand praclife. Some of the reformed Churches, 
 who out of their extreme hatred to Popifh fuperftition, and to all Po- 
 pifh rites and Ceresnonies,being unwilling to retaine any thing which 
 was ufed in popery, except there be fome expreffe Commandement or 
 example for it in the Seriptures,efpecially of the new Teftament, and 
 labouring to overthrow the whole Hierarchie and government of the 
 Church byBithops, and all bodily rites:they do in the heate of their 
 zeale fo violently fet themfelves againft Popilri fuperftitious holy 
 dayes, that they go about to take away all obiervations of daies, and 
 they have proceeded fo far, as to deny that any either weekly Sabbath> 
 or yearely fet fcaft, ought to be kept holy by any fpeciall law or com- 
 mandement of God. They teach that the Sabbath as it was commas 
 ded tojbe kept of old, was a mere ceremoniall and dndow of things 
 which* are accomplished in Chnft,and that is now abolifhed. But be- 
 caufeit is a thing neceffory for the having of holy aflemblies, and for 
 good order in the Churches* that there fhouid be a fet day either a ie- 
 venth or fixt day or eight day : And becaufe the law of nature requires 
 
 g that Chriftian people (hould have fome dayes of reft from hard labour 
 
 for the refreshing of themfelves,and their fervants and catteihtherfore 
 the Church of God may appoint any day of the week. And in honour 
 of the refurrecHon of Chrift on that day, hath from the time of the A- 
 poftles agreed to keep that day for the Lords day, not out of any opini- 
 on that God hath bleffed and fanctified it above all other dayes of the 
 week, but only for good orders fake, and that it is lawfull for Gods 
 people, after publick exercifes of religion and fome needfull reft and 
 refrefhing, to^ufe neceflfary labours and bodily recreations ; which in 
 themfelves are not (infull and unlawfull, neither do hinder publick du- 
 ties of religion and of Gods worfhip„ 
 
 But on the contrary it is the common doctrine of the moft godly and 
 learned in the Church of England, ever fince the reformation of reli- 
 gion held, maintained and taught, that although Chriftians are by 
 Chrift freed from the obfervation of the feventh day, which was the 
 Sabbath of the, old Teftament, and from that fervile. bondage and 
 
 rigorous 
 
•-, 
 
 The Doctnne of the Sabbath. 141 
 
 rigorous reft which the Law literally and carnally underftood did im- Chap.18 
 pofe on them,or rather they by their carnal exposition and wrefting of 
 the law did impoie on themfelves,as not kindling of a fire,nor liberty 
 to heal the (Ick,nor to do any work of charity and neccflity on theSab- 
 bath day , which could not without danger be deferred ; Yet they are 
 bound by the law which was firft given here in my Text, and after by 
 Mofesand the Prophets,to keep in every week an holy reft, and that 
 on the firft day which is the Lords day, becaufe God hath bleffed k 
 with a blefling above all other day es^ven by exhibiting Chrift a per- 
 fed Redeemer in his refurrec'tion, and hath therby coniecrated that 
 day to be his holy Sabbath.And that all bodily labours,iports and recre- 
 ations,ond all worldly negotiations^ by Gods law ftridtly prohibi- 
 ted now under the Gofpell,as they were in the daiesof the Patriarches 
 and Prophets,and under the law ; becaufe in deed and in truth they 
 croflfe the holy purpofe of God which he hath manifefted in his law, 
 and are impediments of thofe holy exerctfes,which are required in the 
 fan&iflcation of his holy day. 
 
 Thisdodrincandpradifelholdtobethebeil:, and this we are all 
 bound to receive and imbrace and to cleave unto it, not only becaufe it 
 is the Doctrin of our Mother Church, commended to us in the book of 
 Homilies 3 eftablifhed by divers laws, ftatutesandconftitutionsftill m 
 fbrce;but alfo becaufe it is moft confonant to the facred Scriptures, the 
 precepts and pra&ife of the Apoftles,and to the commonDo&rin of the 
 pureft and moft holy Orthodox of the ancient Fathers in the Primitive 
 times,and ages next fucceeding after the Apoftles,as by Gods afliftancc 
 as I fhall make cleare and manircft. 
 
 In the juftifying and proving of this Do&rin^nd inJaying open the 
 fpeciall duties of Chriftians which concern reft: and ceffation from all 
 worldly negotiation,and bodily labours on the Lords day which is the 
 Chriftian Sabbathrl will (hew, Firft of all, That reft and ceftation from 
 all bodily labours about worldly bufine(Te,and from all fervile and earth- 
 ly works which concern this frailelife,is a neceftary duty which God 
 requires by his law of all Chrift ians on the Lords day, which is their 
 lioly weekly Sabbath under the G of pell. 
 
 2. That Gods law rightly underftood doth in refpeel: of reft from 
 worldly cares,and all bodily works and pleafures, as ftri&iy bind us 
 under the Gofpcll on the Lords day as it bound the Fathers upon their 
 feventh day in the old Teftarncat. 3 1 I will fliew how for Gods word 
 
 T 2 and 
 
142 The Do -trine $ftht SMath. 
 
 Chap.ipand law doth allow ofbodily cxercifes which concern this life,and how 
 farre in fach cxercifes we may go with good warrant upon the Lords 
 holy Sabbath,a:id what exerciiesare condcmaed in the word of God. 
 
 F 
 
 CHAP. XIX. 
 
 'O R the full proof e of the fifft point, the : e : : Da any (hong and in- 
 vincible arguments grbanded cfpbn the Word and Law of God, 
 and upon the generall content of Orthodox Divines both ancient and 
 en nron the confe.ii; rnJch 
 
 ditrer, and feeme to d ; * the Lot i ;s, or ought t- x be 
 
 called a Sabbath. 
 x ^ . h The hrft Argument rs !rawr from the words of the law, which for- 
 " ? ' bids all works ro be done on th 5 v abbath day either by nun himielfe, 
 orhischildr: 5orcattelI,as^f^i6.io./>rtr.5.i4.whsrcitis 
 
 faid. Ini: ~ ;-i \ riff) Innir th trva* 
 
 ikycMuk : w \'/.v.t. 5".:. Z^r.23.7, TeJbdAda^mofirvik \\"r'^::rcin, 
 mm&m& ah. The reafbns why the 
 
 Lord requires eft from all fervile work on the Sabbath day are two. 
 
 Firftbecaufebe who is the Lord oar ,}od and onr Redeemer, hath 
 on that day rafted rp©t£ his work, and him we ought to imitate i - 
 wiii enter into Y . . ae he hath bldfbd the day which 
 
 . it i at . and whe.lbeverthec; 
 
 : :s fhllinforce.Xow this law of 
 
 the Sdbbath doth reach to the Lords day : ( as I have prooved before) 
 
 and the reaS hid ;: re -ires reft from fervile works arc 
 
 much more to be row e Lords day which is the Chriftijii Sab- 
 
 bath, then vr. :h of the feventh day. For in it Chriit who 
 
 ib uod . e: ?.. I ::: . a 1 for ever, and who is our Redeemer from a grea- 
 ter then Egyptkn bondage., even the ilavery of finne, death and Hell, 
 Di. . li : hath ro ted from the great worke of Redemption as 
 God the Creatour did en the feventh day from the worke of crea- 
 tion. And this day is now by Chrifts refurrecrion in which Chriifc 
 pe-fected mans redemption, blefTed with ablelTingfar more excel- 
 lent then any wherewith God bkffed the feventh day. Therefore this 
 - e Sabbath n frw nncier the Gofpell, and in it God requires of us by 
 his law a vz'\ and total! ceflation from all fervile works. 
 % Argh- Secondly, whatfoever day is the Lords holy day, and a day of holy 
 
 convocations 
 
The Doctrine of the Sabbath. 143 
 
 convocations and ^{Femblies, that is a Sabbath of reft from all fer vile Chap, 19 
 works and worldly bufmeffe, this is manifeft, Exod.12.16. & 31.15. 
 & n.i.&Lev.ii.T.jj. which places dbplainry mew, that every dajj 
 which-is holy to the Lord and a day of holy aifemblies, is a Sabbath of 
 reft,and no work may be done therein. And fo like wife in all the law 
 and the Prophets eveiy day which is a day of holy convocation, and an 
 holy day is called a Sabbath and day of reft from our own workes and 
 pleafu: es and every Sab!: nil? is called T .he Lords holy day, for thefe two 
 are termini convertibiles, termes which m -y be naturally affirmed one 
 of another, asappeates Nche.9 14. & 1/2. 5 8.1 5. Now the Lords day in 
 the time of the Gofj eli is the chiefs of all holy dayes among Chrifti- 
 ans:U was fan&ified andobferved by the Apoftles for their day of 
 holy affemblies from the firit publishing of the Gof jell among the 
 Gentiles, on that they did meet together toheare the word and to 
 receive the Sacrament of the Lords Supper, Acl.20.j, And on that day 
 $\Pau/ ordained that the collections and offerings fhould be made 
 for the Saints, i£V.i6\i2. which were things proper for holy and 
 publick affemblies : So S l . John cals it by the name of the Lords daj, 
 Rcz.1.10. that is, the day which is univerfill, facred and holy to the 
 Lord in an high degree. For whatfoever things have the Lords name 
 named on them ,arefiich as all confefle and many examples of Scrip- 
 ture proove abundantly: All the ancient Fathers and Do&ors of the 
 Church who immediately and in the next ages fucceed the Apoftles, 
 do proclaime it to be the chiefeholy day of Chriftians;even the Qneen 
 anAfupreamc Lady of dayes : So Ignatius cals it as I have often before 
 noted J alio the day of their holy affemblies wherein they did come 
 together to preacb,'read, expound and heare Gods word, to worfnip 
 God, to pray and to praife God with one voice, to receive the Sa- 
 craments and offer up almes. So Juftin <^[artyr ztfames : The reft 
 of the moft learned Fathers, asBajill, Nazianzen, Chryfiftotne, Hj- 
 erome and *A?isien^ do all extoll it for the Lords high royall holy day, 
 the chiefe, primate and rlrft fruites of dayes, as the learned of all tides 
 know and confeife, even Calvin and his followers, who made a 
 doubt and fcruple of calling it the Sabbath, or obferving it for a Sab- 
 bath of holy reft by any warrant from Gods law. Therefore none can 
 with any goodreafon deny, that one maine duty of this day is reft 
 from all earthly works. 
 Thirdly, wnerefoever there is asmuchufe of holy reft and ceftat ion 3 Argn- 
 
 T 3 from 
 
I44> The Dotfrine of the Sabbath. 
 
 Ofay ip from all worldly affairs,as there was of old when God firft gave, and 
 afterwards repeated and urged the law of the weekly Sabbath, there a 
 Sabbath ofreftoughttobe kept weekly even by the Commandemcnt 
 ofGod.l his is truth and undeniable.For no laws of God commanding 
 things which are but types and rigures,are at any time abrogated ,unt ill 
 the things commanded ceafe to be of ufe,as the Apoftle mews in the 8, 
 p.& io.cap.of Heb. 
 
 Now Chrift who is the body and fubftance of all types and fhadows, 
 hath not by his comming fo fulfilled the reft of the weekly Sabbath,but 
 there is as great,as holy and as neceffary ufe of it to usChriftians,as there 
 was to the people of God in the Old Teftamcnt. 
 
 Firft, we have as much and more need of refreshing our weak bodies, 
 and the bodies of our fervants and labouring cattcll then they had, by 
 keeping a weekly Sabbath,for we are grown far more weak and feeble 
 and of Shorter life then they were. 
 
 Secondly ,we have as great need of feperating,fequeftring, and recal- 
 ling our minds and affcdions from all worldly cares, negotiations and 
 pleafures,that we may have leifare and freedome to worfhip and (erve^ 
 God,and devote one day in every week to publik aflemblies tor our edi- 
 fication in grace,faith and holines.Fcr we are more full of infirmities, 
 and do decay and grow corrupt more and more, as all the world doth> 
 and have need of all outward helps more then they. 
 
 Thirdly,as reft from all works and labours which concern this life 
 was neceffary and of great ufe to Adam, and all the Fathers to with- 
 draw their hearts and minds from placing their felicity and feeking 
 happineffe in this world, and to put them inremembrance,that (being 
 fallen from that integrity in which they were created,and the firft co- 
 venant of life by mans own works,being broken and made voyd by the 
 fir ft fall and difobedience)there is no hope of life or of any true blcfled- 
 nes to be expected in this world ,nor to be obtained by any works of & 
 mans own righteoufnes:So it is of no lefle ufe,but of much morenecef- 
 fity for us,who are far more eager after the world, more ready to place 
 our felicity in earthly things,and more proud and arrogant, ready to 
 glory in our -own merits,and to boaft of our own righteoufnes,as we fee 
 by common courfeofthe world, which now a dayesfo madly doateth 
 after Popifn and Pelagian merits. 
 
 Fourtnly,as Gods commanding of a weekly reft to be given to man 
 and beaft ; and the refting of the Fathers on the Sabbath day,from fer- 
 
 vilc 
 
The Doctrine of the Sabbath. 145 
 
 vile works and labour which came in as a curfc for fin, were of great Chap.ip 
 ufe to teach them,and to be a pledge, and token unto them, that God 
 did reft in Chrifts mediation, and his juftice was fully fatisfied, and 
 his wrath appealed towards them, by that fat isf action which Chrift 
 had undertaken to makc,and that the ftihg offin and death, and the bit- 
 terncfle of the curfe was taken away by him. So likcwife it is of the 
 fame ufe {till to us, and we have as much need of the fame weekly holy 
 reft,to make us feel more fenfible,and relifh more Meetly the virtue of 
 Chrifts fatisfaclion,the fweetnes wherof we through our dullnes can 
 hardly taft and rehfh,and many amongft us make a doubt whither there 
 be any fiich fatisfacFion ofGods juftice needfull at all, or any appealing 
 of his wrath by Chrift. 
 
 Fifthly ,as Gods injoyning of reft was of ufe to the Fathers to tefti- 
 fie to them his provident care over his creatures, both men and beafts, 
 and his hatred and deteftation of mercilelT: cruelty and unjuft oppref- 
 fion:So it is much more ulefull to us for the lame purpofe in thele laft 
 dayes and perilous times,wherin men are become fierce, cruell,impla- 
 cable,without naturall affec1:ion,as experience teacheth,and theApoftle 
 fore- told, 2 Tlm.i . 2,3 . 
 
 Laftty,As the weekly reft ofthe old Sabbath grounded upon the ob- 
 fcurepromife of Chrift, was commanded by God, that it might be a 
 *neans to ftir up the Fathers to look for true comfort, eaie and refrefh- 
 ing in Chnft,if they did by Faith flee to him,whenfoever they did tra- 
 vell under the burden of their fins,and Satans temptations, as we read 
 tb&tfob did c,\ 6. 2 1 .& 1 9. 2 5; .So now it is much more uferull to ftir us 
 up to feek to Chrift, when we are heavy laden and grone under the bur- 
 den ofiin,and of the miferies which come by fin, and of Satans dange- 
 rous temptations. Seeing as Satan doth now more rage like a roring 
 Lyon, 1 T<?f.5.8.And is full of wrath becaufe his time grows fhorter, 
 Rcv.i 2. So wehave Chrift actually given and revealed, and in the Gof- 
 pell calling and inviting us and promifing reft and refrefhing for our 
 fouls in fuch cafes of diftreffc,if we come to him. In a word, to us the 
 reft ofthe Lord Chrifts day is a more lively pledge of eternall reft by 
 him prepared in Heaven for us, 
 
 Thele things being cleare and manifeft,the conclafion following up- 
 on thefe premiles is this:That we are as much or more bound by Gods 
 Jaw to keep the Lords day as a Sabbath of weekly reft, by cealing 
 ft'omallafeirsofthislife^ayingaficle all worldly cares, and retting 
 
 from 
 
*4' 5 ' r!ie Dottrine of the Sabbath. 
 
 Chap.ip from all our own ordinary and common works and labours. 
 4 Aran *eurthly,they who are more fpirituall and have lively hope of Hea- 
 & ' vervand have the Spirit (bed on them more abundantly, they are more 
 bound by Gods law to fequefter themfelvs and wirh-draw their minds 
 from worldly cares,and more to mind heavenly things as at all other 
 times,fb on the Lords holy day/which is confecrated to heavenly, fpi- 
 rituall and religious worfhip and fervice of Go J,and is a pledge to them 
 of eternal! reft with Chrift in Heaven. 
 For to whom God hath given more,ofthem (hall more be required. 
 Now it is mod plainly teftiiied in the Scriptures, that Chriftians un- 
 der the Gofpell are more fpirituall,and have the Spirit more aboundant- 
 ly ftaed on them through Chrift, then the Fathers had, -^#.2.17. & 
 Tit.3.6. The Miniftery of the new Tcft anient is the miniftery of the 
 Spirit not of the letters £V.3.tf . And we have now more evidence and 
 more aMurance of the bleiTed hope referved in Heaven for us, CV.i.j. 
 There is Chrift our life and treafure,CV<?/^3 .1, 2. And there our hearts 
 ought to be,and not on earthly things. We muft now be ready if Chrift 
 call us to fell all and to give to the poore,that we may have treafure in 
 Heaven. 
 
 T her fore we are bound by the Law eipecially on the Lords day our 
 weekly holy day, to be more fequeftred from the world, and to reft 
 wholy from all cares and labours about earthly things, that we may be 
 wholy devoted to heavenly things and to divine meditations. 
 %.Argu % LciHy, though Ancient Fathers and Doclours of the Church did 
 much condemne in their writings,the obfervation of 'h: Sabbath after 
 cbryfoficm the manner of the latter Jews,to wit : in idlenciTe,and in refting from 
 m cw.\<\ a jj yyorijiy s ffiirs,that they might fpend the day in vain fports and de- 
 /Snf. z < i hghts,and in wanton leaping and dancing, which in the grave judge- 
 detemp. ' ment ofthefe learned Fathers, was worie and- more propbane then 
 Gregor. plowing and digging and working in wooll. Yet notwithstanding 
 Magn. e- they do generally commend the Lords day as a day of reft to all Gods 
 fift lib, people from all rurall works and worldly affairs, that they may be at 
 leifure to exercife themfelves in holy duties,ai$dbe wholly devoted to 
 -the worfhip of God. A nd hereupon it is, that the learned of thefe latter 
 timcs;efpecially the builders of Gods Church in this land, do moft fre- 
 quently inrefpeclofthisreftand celTation from all fecular affurs call 
 the Lords day the Sabbath of Chriftians, as appears in the frrft part of 
 the Homily of the time and place of prayer, and do affirm that as the 
 
 Fa- 
 
The Dotfrine of the Sabbath. 147 
 
 Fathers in the old Teftament were bound to reft on the feventhday Chap." 20 
 from all manner of work: So alfo arc Chriftians bound on the Lords 
 day to reft and that by the law of God, 
 
 CHAT. XX. 
 
 THE fecond pofition which I have propounded before, which now 
 ccmes to be prooved is : 1 bar Gods law rightly under ft ood, doth 
 in refpecl: of this duty of reft from all worldly art -ires.as ftnctly bind us 
 under theGofpell on the Lords day, as it bound the fathers on the Sab- 
 bath of the feventh day in the old Teftament. Here ibme will perhaps 
 imagine, that I go about to lay an hea\yyoake of J ewifhlegall bon- 
 dage upon Chriftians, contrary to Chriftian liberty, by which Chrift 
 hath made us free. But if they remember, and bcare m mind what I 
 have before prooved, to wit, That the fathers from the beginning had 
 nofuch burden impofedon them as is commonly conceived, and that 
 the Scriptures which are ailed gcd to proove that they might not kin- 
 dle a fire nor dreiTe meare, nor go out of their place on the Sabbath day, 
 and that it was death to gather fticksonthat day in cafe of neceftity, 
 are much miftaken. They fhall be forced to confeffe that I take away 
 the heavy yoake which many lay upon the Fathers in the old Tefta- 
 ment, rather then lay any yoake upon Chriftians in the obfer\ ation of 
 the Sabbath. Yea that I require and urge no more then that which all 
 the learned of bett note in all ages have ever fince the ti me of the A- 
 poftles, and by tradition from them commended to the Churches of 
 Chrift, which alio the lawes, Canons, and Doctrine of the Church of 
 England generally received and eftabliil\ed, do impefe on us as the 
 light burden and cafie yoake of Chrift, 
 
 It is true that the Scribes and Pharifres thofe great corrupters of the 
 Law, and blinde Hypocrites as our Saviour calls them, did jay an hea- 
 vy yoake on the people of their time, by their falfe glolTes and corrupt 
 traditions,as in divers other points,ib in the obfervation of the Sabbath. 
 They held it unlawf ull in cafe of neceffity to pull an eare of corne, or 
 any fruit from a tree on the Sabbath day, and blamed Chrifts Difciples 
 for doing fo when they were hungry and had no other meanes to keep 
 themfelvrs from fainting.They accufed our Saviour Chrift for working 
 a glorious miracle, and doing a work of great charity on the Sabbath, 
 when by his word he healed fome that were fick of great infirmities, 
 
 V and 
 
148 The Dotfrine of the Sabbath 
 
 Chap.20 and fent them away bearing their beds on their backs in open fight of 
 al,which tended much to the honor ofGod,and made the people glori- 
 heChriit and hisGofpell. But our Saviour rcprooves them for this 
 ftriclneflejand convinceth them of errour by divers arguments. 
 
 Firft, by Scripture which faith, that (jod Vri/l hone mercy rather then 
 ficrifice, that is,God is ferved more acceptably with workes of mercy 
 which are morrali duties, then facrifices which are but a fervice ccre- 
 moniall, and he delights more in works of mercy and charity then in 
 them,as at all times,io when they are done to his glory on the Sabbath 
 day. So that if it were a breach and prophanation of the Sabbath, to do 
 any work of mercy in it, then it muft needs be much more a prophana- 
 tion to labour and work about facrifices in killing beafts, dreflin^ and 
 wafhing their flefh, and making fires to burne them on the Altar, 
 which w r ere not fo pleating to God as works of mercy. But the Phari- 
 fees allowed and approoved fuch works of facrificing and durft not con . 
 demne them. And therfore our Saviour concludes that they ought not 
 to condemne his mercifull works of healing the (ick on the Sabbath 
 day,and fliews that by cenfuring his doings for prophanation, they did 
 much morecenfure thefbrenamed actions of their Priefts even the 
 drefling and burning facrifices,/^/ 1 . 12.5 3 6,j. Secondly, our Saviour 
 prooves,that by Gods own law they were allowed to circumcife chil- 
 dren on the Sabbath day, whenfoever it happened to fall out on the 
 eight day after the birth of children, and to the child circumcifed they 
 applied healing medicines, and therfore they grofly erred in accufing 
 him for healing on the Sabbath which was a thing pleafing to God and 
 was a leiTe labour then circumcifion,^7.2 2. 
 
 Thirdly, he convinceth them of grofe hypocrifie and blxndneffe in 
 that they impofed heavy burdens upon others which they themfelves 
 would not beare, they did reitraine men from pulling an eare of come, 
 rubbing and eating it on the Sabbath day in the cafe of hunger and 
 great neceiTity. And yet they kd their oxen to the water. and did pull 
 a (heep or an aflc out of a pit on the Sabbath day , Mat. 1 2 . 1 1 . Luk. 1 3 . 
 15.& 14.5. By thefe arguments which our Saviour ufed againii the 
 Scribes and Pharifees in the Gofpell it is rnoft cleare and manifeft,that 
 it was not the law of God given from the beginning, nor the will of 
 God the law-giver, but only the hypocnticall Scribes and Pharifees 
 who by their traditions and devices of their own braines, impofed on 
 the J ewes that ftricl and rigorous reft and ceflacion from all workes 
 
 whatfbever 
 
5 __ __ 
 
 * The Doftrinc of the Sabbath. 149 
 
 whatfoever on the Sabbath day, which the learned Fathers and Chri- Cbap.2 ' 
 ftian writers Jo call an heavy burden hard to be borne. 
 
 Objett. But it may be fome will object that the Fathers in the old 
 Teftament were bound to offer double facrifices on the Sabbath day, 
 Numb. i%. 9. even two lambes of the firft yeare without fpot, and two 
 tenth deales of flower fir a meat offering min^/edwith ojle, and the drinke 
 offering t her of .Which was more coftly and required more bodily labour 
 and cat e,then any which is impofed on us Chriftians by Gods law up- 
 on our Chriftian Sabbath,and therfore their obfervation of theSabbath 
 was an heavy yoake and burden, harder to be be borne then any which 
 is impofed on us. 
 
 Anfvo, 1 anfwer, that this objection dothftrongly proove the point 
 in hand. For if more bodily labour and care was required of the Fa- 
 thers in their wormip (which was more carnall and bodily then ours) 
 on their Sabbath, and we are therfore eafed of that yoake, and have a 
 moreipirituall worfhip taught us, and impofed on us by Chrift and his 
 Apoftles,as the Trophets foretold. Then were the Fathers lefle reftrai- 
 ned from bodily laboures then we are, neither was there fo ftrict and 
 rigorous a reft and cefiation impofed on them, which ferves much for 
 the jnfeifying of our pofition, to wit : That Gods law rightly under- 
 ftood, and expounded according ^o the will and intent of God the 
 lawgiver, doth asftrictly bind us under the Gofpellto reft from all 
 worldly bulinefleon the Lords day, as it bound the fathers on the fe- 
 venth day in the old Teftament. 
 
 But to proceed in the furtrur manifeftation of this truth : Although 
 I could bring many arguments and proofes both out of Scripture, alio 
 ©ut of the writings of the learned,and cleare teftirnonies Jwhich (hew 
 the confent of all godly Orthodox writers of all ages: Yctbecaufc 
 I will leave no occafion or colour to fuch fonnes o£72e/ia//as doe in- 
 trude into our aflemblies, to catch, calumniate and report my words 
 falfely and to accufe my Doctrine, except they will harden their def- 
 perate and malicious hearts,and put on brafen faces with whorilh fore- 
 heads to accufe the holy Scriptures, and the Doctrine publifhed in the 
 booke of Homilies, and by law ekablifhed in this Church of England 
 wherof we are members : therfore I will only commend to your con- 
 federation the publick Doctrine of our Church in the very words 
 of the Homilies, which both by ftatute law, and Royall prerogative 
 arc eftablifhed in this land and Kingdome, and will focw how 
 
 V 2 perfectly 
 
ijo The Dottrine $fthe Sabbath. . 
 
 Chap. 20 perfe&ly they agree with holy Scripture in this point. 1 
 
 Firft,in the hrft part of the Homilie, Concerning die time and place 
 of prayer, we are taught: that Cjfodin the fourth Commandement hath ap- 
 pointed the time for hi* people to affemble themfelves together filemnly, When 
 he [all, Remember that thou keep holy the Sabbath, Secondly,in the fame 
 place it is arfirmed, that the precipe keeping ofthefeventh day, and the ex- 
 ternal! ceremoniall Worjhip of the Sabbat h Which the law required ; ai it Was 
 given to the Jewes bein^ but ceremonial are ceafed to wy< and We are not 
 bound by the law (0 slritlly to fir bear eW 'or \and labour in the cafe of necef- 
 fit j after the manner of the f ewes, That is as they were taught by the 
 Scribes and Pharifes. But We k* a p K'jw thefirfl day of the Weeke Which 
 u our Sunday, andmik± ti at our Sabbath, that is our day of rest, in the 
 honour of our Lord. Chrift, Who m upon that day rofe from death,conquering 
 the fame moft triumphantly. Thefe are the words of the Homily. And 
 that the keeping of a fet time 3 to wit : one day in a Wee^Whcrin We ought 
 to reft from lawfull and ncedfull Worlds, is fiund in the fourth (fommai de- 
 ment, among the things Which appcrtaine to the law of nature, and is a thing 
 mo ft godly, moft ju ft, andnecdfull fir the fetting firth of Gods glory, and 
 ought to be retained and kept of all good Chriflian people. So is it there 
 exprefiy affirmed. 
 
 Thirdly,we are there taught, Thgt as by the fourth fimmandement ::o 
 man on the fix dayes ought to beflothfkll or idle, but diligently to labour in 
 that eft ate W her in God hath fet him. Even (0 God hath given ex pre if e charge 
 to all men, that on the Sabbath day Which is now our Sunday, they (ho u Id 
 ceafe from all Worldly andWorke-day labour, and that Cjod.i \- obedient peo- 
 ple Jhouldufe the Sabbath holily, and (0 rest from their common and day ly 
 bufineffe, that they may give themfelves Wholy to heavenly exercifes ofCjods 
 true religion andfervice. 
 
 Fourthly, in the fime Homily all Gods people are urged and preffed 
 to keep the Sunday for their holy Sabbath,by three Arguments, The firft is 
 the commandement of God in the law. The fecond is, Gods example 
 who refted on the feventh day, and did no work of creation at all, but 
 bleflfed and fmftihed it, and confecrated h to quietnes and reft from la- 
 bour. The third is the example of the Apoftles,who immediately after 
 the afcention of our Lord thrift began to keep this day of the week, 
 and commended it to the flrft Churches of theGentiles,i Ccr.i 6- and 
 called it the Lords day, Rev.1.10. Sithens which time Gods people 
 hath alwayes without any gainfaying obferved it. 
 
 Fifthly, 
 
The Detfnne of the Sabbath. 151 
 
 Fifthly and laftly, the Homilies fhewthat the reft and ceffatipn Chap.20 
 which God requires by his law on the Lords day, at rhe hands or us 
 Chriftians, is the fame which the law did bind the fathers unto from 
 the beginning upon this Sabbath in the old Tcftament. 
 
 Firft, whereas the law commanded the Fathers to reft from all fuch 
 works, as they are allowed to do on the other common dayesof the 
 weekjthat is worldly labours,as the cxprefle words of the law fhew. 
 
 In it thou fhaltnot do any ^)orke,thou, nor thy finne,nor thy daughter jior 
 thy fiervant,&c. Sxod.io. I o. And again, thonfhah do no ftr vile Works 
 therein, Lev. 2 3 .7 . thou (halt do no manner oj fervile Worke,Numb .28.18. 
 So the Homily blames all thole people for wicked boldneffe and care- 
 lefle prophanation of the Lords day, who make no confeience of doing 
 their worldly butinefle on that day, though there be no extreame need 
 and neceflity. 
 
 Secondly, as the law forbids journeying from home about worldly 
 affaires on the Sabbath, Exod. 16. 29. bringing in and carrying out 
 loads and burdens, }er. 17. 27. exercrfing themfelves in the works 
 of their ordinary calling and trade, as buying, felling, keeping 
 market .and faires on that day. So alfo the Homily condemnes 
 them as tranfgreflfours andprofaners of the Lords Sabbath, who on 
 the Sunday which is the Lords day and Chriftian Sabbath, do not 
 fpaire to ride and journey, bring and carry, row and ferry, buy and fell, 
 keep markets arAtfaires ; and ib ufe the Lords holy dayes and worke 
 dayes both alike, 
 
 1 hirdly, as the Law sand the Prophets commanded Gods people in 
 the old Tcftament to reftin holines,<? W.3 1 .14. & 35.2. and not pol- 
 lute the Sabbath, by doing their own pleafure, but to honour the Lord, 
 .not doing their own Waye.^nor fading their own pleafure^ nor fheahinn their 
 own word*, 7/2.5 8.1 3 , So alfo the Homily requires of all Gods people 
 the fame holy reft on the Lords day, in that it condemnes them Who fol- 
 low vaine and car nail fforts andfiefhly pleafure s i and all fitch exercifes as 
 cau[e brawling and railing and tend to Wantonnejfe, as a Worfie fort of peo- 
 ple then they that brea!*e the Sabbath by forking and doing all their bufneffe 
 in it. For thefe are the words of the Homily. The other fort is jet 
 Wvrfc, fir though they Villi not travell and labour on the Sunday, as on the 
 Weeke day, Tettljey Witt not reft in holinejfe as Cjodcommandctb, but they 
 reft in ungodlinejfe and fit 'thine Jfe, praunfingin their pride, pranking and 
 pricking, pointing and painting themfelves to be gorgeous and ffay, they 
 
 V 1 reft 
 
152 The Doctrine of the Sabbath. 
 
 Chap.ao reft in excejfe and fuptrfiuity, in gluttony and ^nkenne^likpR^TmU 
 Swine, they reft in brawling and raj I'm*, in quarrelling md fyhtw? they 
 reft in Wantonness oyijh talking,<md filthy flefilines.So that it doth evident li 
 appeare, that god is more dtfhonoured, and the T>ivell better firved upon 
 Sunday, then all other dayes of 'theWeel^befides. And } ajfure iou the beats 
 Which are commanded to reft on the Sunday ^honour G od better then this kind 
 ofi people. [7 
 
 Now by thefe exprefie words of the Homily we fee mod clearly that 
 both this and the former pofition are not any new Doclrins,or fadious 
 opinions of my own deviiing;as fome malicious catchers and falfe tra- 
 ducers have flanderoufly reported both of them and me : But the true 
 Orthodox Dodrine of the Scriptures in the law, the Prophets and 
 newTeftament, and the divine Doclrine publickly received in the 
 Church of EnglancLand by law cftablifhed. For the further confirma- 
 tion wherof, I could fay much befides the ftrong Arguments which I 
 have brought to proovc the former pofition, which do over and above 
 moft ftrongly prove this alfo. For, flrft, Jf the Lords day be a more 
 blcfledday then the lev enth day was in the old Tefbment. Secondly, 
 I r it be a more holy day, and a day of more holy Convocations and & 
 lemblies. Thirdly, If we have as much, and as manifold ufe of reft 
 andceflation as they had and more. Fourthly, Jf we be bound by 
 Gods law,and by the Gofpell to be more fpirituall and more fequeftred 
 from the world,becaufe we have more abonndant gifts of the Spirit 
 more cleare fight and knowledge of heavenly and eternall reft arid 
 more hope ofeternall life and glory. Thenitmuft needs follow 'that 
 we by Gods law are as ftridly bound to reft and ceafe from all worldly 
 cares and bodily works,fports and pleafures,as the Fathers were in the 
 oldleftament. But becaufe flanderous traducers fhall have nothing 
 here to objeel againft me in this point,except they can defperately har- 
 den their hearts and faces to accuiejblaf F I eine and wound through mv 
 fides the holy Scriptures, and the publick doclrine of the Church of 
 £/*£/Wbythelaweftablifhed and royall Authority maintained- I 
 will content my felfe and defire you my hearers to be fatisfied with 
 this which I have faid and you have heard already. And fo I paffe to the 
 third point before propounded concerning the duty of reft, even the 
 manner and meafure of it,and in what cafes Gods law permits bodilv 
 exercifes on the Lords day. y 
 
 CHAP. 
 
TheDotfrtneofthe frjibbath. 153 
 
 
 CHAP. XXI. 
 
 HOwfoever all worldly works and labours are forbidden, and reft 
 from them all is commanded in the law,yet the equity of the law 
 permits fome labours andexercifes,and in iome cafes allowes fuch bo- 
 dily works,as are ordinarily unlawfull to be don: on the Lords holy 
 Sabbath day. Hrft of all it is lawfull fbrMinifters and Preachers of Gods 
 Word to do fome painfull and laborious works upon the Lords day, e- 
 ven all fuch as are neceflfary for the better fan<5tihcation of the day, and 
 for the edification of the people and flock in publick. 
 
 Though they are not allowed to neglect their ftudies on the fix dayes, 
 but are bound to read,ftudy,meditate,and for help of their memories to 
 write down the heads,points,and proofes of their Doftrine, before 
 the day of Affembly;yet becaufe few or none are fo perfecT,as to preach 
 publickly with good order, method and readines of fpeech and memo- 
 ry , that which they have ftudied without fcarching and reading over 
 theteftimonies of Scripture which they have collected and ftudied, and 
 noting down and writing fome which come new and frefh to their 
 mind,and ferious meditating upon that which they are tofpeak,for bet- 
 ter imprinting of it in their memories. Therfore there is a necelTity 
 laid on them to labour in this kind on the Lords Sabbath. An J though 
 it be a great labour of the body to ftand up and preach in the Congre- 
 gation,with intension of the voyce and earneftnefle of affection, and 
 doth more fpend thefpirits,and ftrength of the body, and makes drops 
 offweat run down the face more aboundantly then the tilling of the 
 ground :Yet the matter in which they deale is holy and all their work 
 is religious,and their labour tends to an holy and fupernaturall end,and 
 is neceflfary for a full fanctification of the day:therfore it is not only al- 
 lowed,but alfo required and commanded by the law ofGod.If any doth 
 make a doubt or queftion of this truth we have very Itrong proofe ther- 
 of in the holy Seriptures. 
 
 Thefirft Argument is drawne from the hard bodily labours, and ar- 
 tificial pra&ifes of the Priefts which they were by the law bound to 
 performe in their double facrifices and offerings on the Sabbath day in 
 the old Tcftament,they were bound to flea lambs and to dreflfe and 
 wafh the flefhand the intralls,and to offer them up in facrifices on the 
 Altar,they were bound to lay them upon wood on the Altar, to kindle 
 
 the 
 
 Chap. 2 1 
 
1 54 The Botfrint of the Sabbath. 
 
 Chap.21 the fire and burne the fat and fome part of the flefh, alfo they were to 
 take a tenth deale of flower to mingle it with oyle, and to make the 
 drink offering therofalfo,and to offer all toGod,as weread,A r ^«*.2 8.Q. 
 Now ifGod by his law allowed and commanded fuch bodily works 
 on the Sabbath day.becaufe they were needfull for Sacrifices, and cir- 
 cumcifion which were but a ceremoniall and typicall fervice of the 
 Lord, which he in his Temple required by a ceremoniall law for the 
 fanctiiication of the Sabbath, then much more doth Gods law allow 
 and command his publick Minifters, to labour and iweat and foend 
 their bodily ftrength and fpirits in preaching his w T ord in the holy 
 ChrifHan aflemblies,where Chrift who is greater then the Temple is 
 prefentby his Spirit in many of his members, who are lb many temples 
 of the Holy Ghoft and of God. 
 
 The fecond-argument is drawn frcm the practife and Example of 
 Chrift and his Apoftles. For as the Pried s and learned Scribes did of 
 old read. and expound the Law and the Prophets in all their Sina- 
 gognes every Sabbath day ; and cur Saviour approoved this by joy- 
 ning with them in fome pract lie, preaching and teaching in their Sy- 
 nagogues in great throngs and aiiemblies or' people, which thronged 
 after him and undoubtedly made him fweate, as appeares, Mat.$ t 13. 
 & fob.*, .10. So alfb the Holy Apoftles did on the firft day of the week 
 the Lords day, labour in the word,as we fee by the example of % t .¥ttttf i 
 whe at Trvks continued his preaching till midnight, becaufe he was 
 to depart the next day, AB.io.j. Now what they did performe as a 
 duty taught by the law and mooved by the Spirit of God, in that all 
 their futhfuil fuccetfburs are bound to imitate them. Therefore the 
 laboures and paines of Minifters and Preachers are allowed on the 
 Lords day,being holy and religious works,and fitted of ail for the holy 
 day and holy place. 
 
 A fecond fort of works allowed to be done on the Lords day , are 
 bodily works and labour?,which are fo neceflary for the fitting and 
 enabling of Chriftians to fanc"ttfie that day, and for bringing them un- 
 to holy and publick afkmblies and places of prayer and of Gods wor- 
 fhip and holy fervice, that without fuch working and labouring even 
 on that day they neither can be fo fit and able to ferveGod joy fully ,and 
 toworfhip him with cheerefull hearts, neither can they as thepre- 
 fent cafe ftands, come unto holy Sabbath aiiemblies, to heare the word, 
 to pray and to worflaip in publick. As for example, in places of re- 
 
 ftraint, 
 
ibe Bocirwe of the Sabbath. 155 
 
 ftraint,and of trouble and perfccut ion where publick Sabbath affem- Chap.2f 
 blies of true Chriftians are not tolerated and m Churches which are 
 remote divers miles, and in barren countries where the Churches are 
 foureor live miles dittant fiom lbme houfesand villages in the PariPn, 
 men may lawfully tra veil on foot and ride on horfes, or make their 
 horfes labour to drawing them to the Church in Coaches. And becaufe 
 mencsnnotbe fo chearfull in the fervice of God, nor fo heartily re- 
 joyce before him, nor with ftrength and delight fpend the whole day 
 in Sabbath duties, without warrne aad wholfome food, and plenti- 
 ful! refreihing of their weak bodies. Therforethedrefling, boyling, 
 baking and rotting of meat is law full on the Lords day, fo farre as it 
 more helps then hinders holy duties and the fen ice of God. This is 
 manifeft by the words of the law, Sxod.i 2.1 5, where the Lord forbid- 
 ding all manner of worke on his holy Sabbaths, excepts labour and 
 works about that which people were to eat, and which was necefia- 
 xy for the upholding of .in holy moderate feafting onthofe dayes. This 
 waspraci.iedby the Pharifecs and by our Saviour and his A pottles, 
 who on the Sabbath day came to a feaft to the houfe of a chief Pharilee, 
 LmJ^. i 4 1 » . Aifo the fpeech of the Shun, wit e to his wife, 2 King.^. 2 3 . 
 doth import, that for the folemn cbfervation of the Sabbath they were 
 wont to ride and travcll to the Prophets and to places where they 
 might worfhip God', and be inttructed in the knowledge of his will 
 and worinip. 
 
 For when me defircd an Arte to ride on, and a young man to 
 attend her unto Car/Kelt where Elijb* the man ofood was : wherefore 
 ixilt t to ft (tilth he) (foe to him to day feeing it u neither New Moone nor 
 Sabbath? But here let me give a caution. That Chnftian people be 
 not too heedierfe letting their habitations in places remote from the 
 Church for fome wcridiycommoditiesrwhcn they may with a little 
 ktte con veniency dwell neere. And that they do not by unneceflary fea- 
 fting and f lpctflucus duelling of ineat,hinder,or wholy diiable lbme of 
 their family from keeping holy the Lords day,a fault to common in our 
 dayes. 
 
 Thirdly, All works and actions of bodily labour which are works of 
 mercy and of charity which cannot without convenience or danger be 
 deferred,or which may be done without hindering of our fouls in Gods 
 publikwormip,and to the great comfort of our brethren are lawfull and 
 may be done on the Lords day; As for example,vjfiting of the (ick and 
 
 X of 
 
156 The Doctrine of the Sabbath, 
 
 Chap. 2 1 of them that arc in prifon,or in any great diftrefTe,and applying and mi- 
 niftering comfort and healing medicines to them; offering and gathe- 
 ring of collections for the reliefe of poore Saints, labouring to fet men 
 at unity, and to reconcile jarting neighbours. Thefe are holy, pious 
 works ,as our Saviour {"hews, and he accounts fuch deeds when they 
 c#me from a fincereh:art as if they were done to \uit\(z[£, Mat. 2 5 ,qo. 
 Yea he himfelf did commonly on th: Sabbath day pra&ife fuch deeds 
 fo often as he found occafion, as we read,Af;*M 2 .LuhjS fT 'a-d'oy lmpi- 
 ration of the Spirit,and by Commandement from the Lord Chnlt doth 
 ordain>and appoint fuch works to be done on the Lords day, 2 Cor.\6. 
 1,2. And from the dayes of the Apoftks,all true Churches ofChrift did 
 pracFife (uch works of mercy,oiety,and ch.irity, z%J:isliv Martyr wit- 
 neffeth,and divers others in after ages. And iuch works the Ecclefiaftir* 
 call conftitutions of our Englifh Church command and commend on 
 the Sundayes and holy dayes of the Lord. 
 
 Fourthly ,all bodily works of great and extream neceflity which con- 
 cern the life and fafety of men 3 and of their cattell, the prefervation of 
 neceffiry ereatures,and other good things of good ufe 3 value and ino- 
 ment,ferving for mans being and well-being,may lawfully be done on 
 theLords day ,As for example,! .Fighting for our lives and for the fafeiy 
 of our country or city againft enemies which invade us, and fet upon us, 
 and taking advantage if God doth offer it to us on the Lords day, as^s- 
 fina did at Jericho in comparing the city byGods appointment,anc (oy 
 circurnftances it is probablcj taking it on the feventh day and offering 
 a bloudy facrihee in fire to God,as a Qhercmjyc Anathema, devoted and 
 feparated to God,for the firft fruits of the Land of fanaan after they 
 came over Jordan, from which no man might without Sacriledge de- 
 tract any thing,as Achan did and was cut off for it^ofi.S. \{Jof!oui did 
 compafle the city fcven dayes together (as the text iaitb) then one of 
 the feven niuft needs be the Sabbath,and mod likely the lad of the fe- 
 ven,wherin the city was taken and offered up in fire as a devote thing 
 to God.God offering the occafion and giving the advantage by the ruin 
 cf all the walls about the city, didimpofe a necellny upon them to 
 take and deftroy the city on that day,and this work was difpenfed with 
 and approved by God,and fo are all of the like kind (For necejftty hath no 
 Law,) 
 
 Secondly, by the fame rule other works of necelTity,as labour in quen- 
 ching fire, when mens houfes are on rire,or the towne in danger, or in 
 
 flop- 
 
The Votfrine of the Sabbath. 1 5/7 
 
 flopping of a breach when thefea, or fome overflowing river breakes Chap,2| 
 through the bancks,and is ready to drowne fome part of the country ; 
 and to deftroy men and beads, and there is a neceility of remooving 
 men and heart s,corne and other good creatures that they be not drow- 
 ned and f wallowed up. And in a word wherefoeverGod brings men in- 
 to that neceility ,that they cannot be kept in welbeing without prefent 
 help by fome work done on the Sabbath day, iuch works are not for- 
 bidden on that day. Neither are killing of iTieep and oxen,nor drefling 
 of them nor grinding come nor baking bread to refrefh an army retur- 
 ned from battell and ready to faint without prefent fuftenanccby dref- 
 ilng and preparing feme part cf the prey which they have taken : Our 
 Saviour in the Gofpell prooves this clearly ,Mat.\ 2. Where by 'Davids 
 example, who did take and eate the ftiew bread in his neceility he de- 
 fends his Difciples and their ad of plucking eares of corne,rubbing and 
 eating them on the Sabbath, and alfo alloweth leading of cattell to 
 drink,and the drawing them out of pits and iuch like. 
 
 But becaufe occafion is here offered to fpeak of all kinds of actions 
 which are allowed to be done, and from which men are not bound to 
 reft wholy on the Lords day : It will be expected offome,that I fhould 
 (peak of actions and exercifes of fport and recreation, whether men be 
 altogether reftramed from them, or whether any of them be lawfull to 
 be ufed on the Lords day : Now becaufe I will not provoke nor ex- 
 afperate any who feeme of contrary judgement, especially men of 
 great place and authority:! will propound my judgment which I con- 
 ceive to be agreeable to Gods word, only in generall rules gathered 
 out of the holy Scriptures, which all undemanding Chriftians may ea- 
 fily apply to the particulars. 1 . It is acknowledged by all godly lear- 
 ned Divines : That no recreations or fports which feed and cherifh. 
 mens corrupt and carnall affections are at any time lawfull, as idle and 
 vaine jefting, wanton geltures, and dalliance which increnfe luft and 
 occafion wantonnerTe, and therfore leaft of all to be tollerated on the 
 Lords day : Fortius is feeking of our own pleafures and polluting the 
 Lords holy day, which the Prophet I/afch condemnes^.5 8. 2 Honeft 
 and lawfull fports and recreations, fuch as (hooting, wraftling and o- 
 ther games of adivity,hunting,hawking,angling and the like, though 
 they be lawfull at other times : yet they are not to be tollerated on 
 the Lords day in any meafure if they be round to hinder men fora 
 publick worrfiip andferviceof God, andpublicke fet duties of piety 
 
 Xa . fit 
 
ij; 8 The Britrine tfthe Sabbath. 
 
 Ghap.21 fit for the day, or to withdraw them from private duties requiPrtci n 
 ■Chriftian families, as prayer, reading, meditation, repetition and exa- 
 mining of Dofbrines by ths Scripture which have beenpublickly 
 preached and heard,private inftru£tions,exhortations and mutuall pro- 
 vocations to piety and topraifing of God by ringing Pfalmes and the 
 like:Whatfoever fports and recreations do hinder thefe,and withdraw 
 people from them, they are on the Lords day impious and prophage 
 how lawfuil foever on other dayes : In this point all godly grave and 
 learned Divines do agree. And how finfull prophanc and hatefull to 
 God fuch fports are on the Lords day , 
 
 The Lord himfelfe doth continually fhew and declare by the. many 
 examples of dreadfull judgments and tokens of his wrath which he 
 •hath (hewed and doth ftill fh:w in this and all ages for fuch doings, 
 drowning fome in their fwimming, breaking the backs, armes, legs 
 and necks of other in their wraftling, ftriking with horrible la men e-s 
 and with deadly furfets, and fudden death, leapers, dancers, hunters, 
 hawkcrs,riders,bowlers and fuch like. 
 
 !i And let every man take heed that his own heart do not deceive him, 
 and that he do not flatter himfelfe in his folly, when it is manifcft that 
 fuch fports area mans own pleafures condemned by the Prophet, If*. 
 58. And are feen and known d lily to fteale away mens hearts from ho- 
 ly duties, and to turne their affcerions from heavenly and fpirituall 
 thmgs,wherin they ought chiefly to delight. 
 
 Thirdly -as men may not do the lawful! works of their calling, nei- 
 ther in providing meatc, drink, cloathes or other neceflaries on the 
 Lords day, with a bare refpeeT: of naturall good and worldly profit, be- 
 caufe this is doing of his own wayes and works, and not the work of 
 God. Unto which Gods holy day is wboly conf ecrated and fct apart : 
 Except only in cafe of necellity, when men and beaits cannot other- 
 wife be preserved in life,healtb and being,or when Gods people with- 
 out fuch works cannot be made fit and able to ferve God cheerfully 
 as they ought on that day : So alio no bodily fports, recreations and 
 pleafures are to be tolerated or ufed, meerely to cherilli the flefh,to re- 
 frefh the body, and to procure bodily ftrength, but only fuch as are in 
 very deed needfull in tbemfelves, and ufed and intended by Gods peo- 
 ple with this purpofe,and to this end,that they may with more ability, 
 alaerky and cheefcfuhiefled© the holy works, and performe the holy 
 &rttes of -Gods worfhii3 and fepvkc which are proper to the Lords 
 
 holy 
 
The Doctrine of the Sabbath . T y 9 
 
 holy day. l : irft, this is manifeft by the words of the Lord: //G.58. Chap.n 
 1 3 . Where he requires of his people, that they tisrne away their feete 
 from doing their owne pleafores on his holy day, and call the Sabbath a de- 
 light ,tbe holy of the Lor dJAoniur able ,and honour him^not doing their owne 
 wayes, nor finding their owne pleaftre. By their owne way es and plea- 
 fures, we are to undcrftand, not only their corrupt finfull works, 
 filthy words and vame carnall pleafures which proceed from nature 
 corrupted and naturally teni to increase tranfgretfion (for they are to 
 be abhorred every day and at all times) but here by their owne wayes, 
 words and pleaiure we are to anderftand fuch as proceed from nature 
 created good,and are only intended to that end, and have none other 
 effect: For iuch, though at other times lawfuil and honeft, yet on 
 Gods holy day areprophane, common and inordinate, as thefe words 
 imply. 
 
 Secondly, as it is not lawfuil to ufe Gods holy word in jetting, nor 
 with it to mingle our own vain talk, nor to play with holy things, be- 
 caufe this is taking of Gods name in vain. So undoubtedly to ufe 
 worldly delights, and to fport our felves with vaniihing,earthfy iiatu- 
 rall and civ ill pleafures j which are neither ufefull to helpe and further 
 es in holy devotion,nor intended by us to that end, is a prophanation 
 of Gods holy day, and an intermingling of our own prophanenefle with 
 the fpirituall, and heavenly obfervation of the Lords holy day, in which 
 God requires ferious faridirkation,and grave and fober con ver fat ions, 
 as our own EcclefiafticaU finftitHtions do atfirme : the reafon is the 
 fame in both* 
 
 Thirdly, in afl other things confecrated by God himfeif, and by his 
 word and commandement to holy and heavenly ufe, it hath alwayes 
 bin counted a greivous offence to adde our owne naturall inventions 
 and devifes to them, or to turn them tocommon,civill and meer natu- 
 rall ufe,either in whole or part,except in cafe of neceiTIty. So undoub- 
 tedly it is by the fame reafon a grievous orf.:nce willingly and purpof- 
 ly to imploy the Lords holy day, or any part therof to common na- 
 turall and civill (ports and delights. Now the rirlt is manifeft- by the 
 word and law of God. Nadab and Abihu, the fons of Aaron were 
 confumed by fire from the Lord when they offered fieri roes with 
 common fire,Lw#>. 10. Becaufe they added to the holy off-v in g that 
 which was common. 
 Alio the Ions of Ely did fin grievoufly in turning any part of 
 
 X 3 the 
 
i<5o The Dotfrine of the Sabbath. 
 
 Chap.22 theconfecrated fle(L to feed their own bellies, i Sam.i. Sau/'m tur- 
 ning Gods facrifice to a prophane uf e, and forcing himfelfe to do it in- 
 ordinately, that he might make the people to ftand to him, and keep 
 them from fcattering, finned and loft his Kingdom e, i Sam. i 3 . And 
 Xvhen the J ewes prophaned Gods houfe of prayer; which was the holy 
 place, by buying, felling and money changing, it was ib vile in our 
 Saviours eyes,and fo wicked, that he who in other things was a meeke 
 Lambe, being mooved with zeale, did like a Lyon roare againil: them, 
 fell violently upon them and whiptthem out with difgrace, Joh.i. 
 Now the Lords Sabbath is an holy day fmcTified by God lmmediatly 
 after the creation, and commanded in the fourth Commandement to 
 be kept holy. And our Saviour by his refurreclion hath confecrated and 
 bleflbd the Lords day above all other dayes of the week and made it the 
 Lords Sabbath, more holy then the firft,as hath been before abundantly 
 prooved. And as ail true Chriftian Churches,fo our Church moreefpe- 
 cially both by DocTrine and pradhfe hath openly approoved this for the 
 Lords Sabbath. Therfore no part of this day ought to be turned to na- 
 turall,civill or carnallfpoitsand delights. 
 
 Laftly, though our Churches the places of our holy afTemblies, and 
 our communion tables have no particular exprefle commandement for 
 them from God, but only are confonant and agreeable to the houfes of 
 God in Ifrael y md we have no other warrant for them but the example 
 of Gods people in the old Teftament,and our own experience,and rea- 
 fon teaching that they are very necefftry for publick afTemblies,and ho- 
 ly fei vice: the plot of ground is chofen by men, and the materials 
 and framing of them and the forme of them are all the workes of 
 men. God hath neither appointed the place, as in the Temple of fe- 
 rufilem, nor the materials and the forme, as in the Tabernacle, the 
 Arke and Altars which were built by CAfofes : Yet we would count it 
 a great tffcnce, to turne any part of the Church to be a place for com- 
 mon fports and pla ies, or a dancing Schoole, and to play at dice, or 
 Cards, or other profane games, upon the Communion Table. Now 
 then feeing we count it unla vvfuli to profane the places confecrated to 
 holy ufeby men in imitation of God, and not by expreffe commande- 
 ment gi\ en for the feparation of the ground or the place : We ought 
 more to count it unlawfull to fpend any part of Gods holy day in car- 
 nail fports, being a time fanctified by his exprefle word, and blefled 
 with the greateft-blefling. 
 
 Fourthly, 
 
The Dottrwe of the Sabbath. 161 
 
 Fourthly, and in the laft place, whatfoever recreations and exercifes Chap. 2 2 
 of body and mind, are neceffarily required for the bettering of our fan- 
 clification of the Lords day, and the enabling of us to performe with 
 more cheerefulnes, ftrength and courage the holy woriliip of God, and 
 the work and ierviceof his holy Sabbath, and which are a!fo intended 
 by us only to that end and ufe,them we maj ufe.And fo fir as they fervc 
 to further,and in no wife to hinder Gods holy woriliip and the imme- 
 diate works and duties therof. This is mamfeft by Gods allowing to 
 his people in the law,dreiling of meat, and cheerefull featiing on his 
 Sabbath and holy daies : Which are needful] to cheere up men, and to 
 provoke them to worfoip him with all thankmlnes of heart,alfo to put 
 on our belt apparell,that we may come decently to Gods houfe. 
 
 As thefe are law full being directed to holy uie,fb undoubtedly honed 
 refreshing with recreations which cheere up the heart, and refreili 
 the fpirits, arelawfull when they areheipfull to holy exercifes and 
 are directed to that end, as ftirring of the body , walking into gardens 
 or fields, to take frefli aire being found very helpfull to Preachers, to 
 revive their lpirits,ftrengthen their lunges, cleare their voyces, fhar- 
 pen and quicken their wits and memories, and being done only to 
 that end are lawfull. 
 
 So alfo walking into the come fields in fommer or harveft, or into- 
 meddowes and Failures in the fpring, both to refreili our bodies and 
 ipirits, and to give us occafion to admire Gods bounty in cloathing the 
 lillies,and his fatherly providence in making the earth fo fruitfully and 
 to laud and praife him, is lawfull for us. And if after publick and private 
 exercife we do {o walk about, divers together conferring of heavenly 
 things, and taking occafion by fight of earthly blellings to provoke one 
 another to thankfulnefle, and acknowledgment of Gods love, this no 
 doubt is a recreation fit for the Lords day, and helps much our devo- 
 tion, and this feemesto have beene pradhfed by our Saviour who 
 went through the come fields on the Sabbath day,cJ^ZM 2.1 . and his 
 Difcipks with him. 
 
 CHAP. XXII. 
 
 IN the laft place I come ro the fpeciall duties of holineffc by which 
 the Lords Sabbath is efpecially faid to be finclified, which I will run 
 through as briefly as I can, fofer as brevity may ftand with plainneife 
 
 and 
 
l6*2 
 
 The Do Brine of the Sabbath. 
 
 Chap 22 andpcrfpicuity. Andfirft of all you (hall fee, that the moft ftrict fin- 
 dification of the Lords day,which is taught and urged by the godly 
 learned both Ancient and ivioderne Cbriltian Divines, is no Judaiime. 
 I would have you to take fpeciall notice, that whatfoever things the 
 Jews and naturall IJraelites were bound by the law to per forme in the 
 ianclification of the old Sabbath/which were meerly typicail and cere- 
 moniall,and were ordained and pracTifed only to f Ignitfe ibme things, 
 which are fully accomplished in Chrift,that we hold to be fo abolifhed 
 and made void,that Chriftians ought in no cafe to cbferve or practife 
 them,on their new Sabbath the Lords day. 
 
 For they are all remooved with the change of the day, and we ought 
 to avoid them as much as we avoid the old Sabbath,which was the ie- 
 venth day from the beginning of dayes in the creation.As for example, 
 offering the Sacrifices of Main beafts,& meat,and drink- offerings of fine 
 fiowermingled with oyle and fuch hke 3 and incenie and gnn» and fp& 
 ces-they were but types and (hadows of Chrift his luUtantJailfacriftce, 
 and in that refped holy by coniecracion. And though divers of them 
 were indifferent and tolerable while the bodily Temple wes yet {lan- 
 ding; yet when God hath caft them out by the deftruction of the ma- 
 terial! templc,and the change of the weekly Sabba:b,they aregrowne 
 unlawfull to be praclifed,and the reviving of the practife of them is cal- 
 led atcmination,Z)^.i 2. And Apeftacy from Chrift, 9W.4.5. and tur- 
 ning again to weak and beggarly elements and rudiments,and becom- 
 ming fiaves to them ,gal. 4.9. 
 
 Wliei fore we are now only to obferve in our fandliflcation of our ho- 
 ly weekly Sabbath fuch holy duties,and exercifesas are holy at all times 
 and in ail ages,both before and under the law, and now alfo under the 
 Gcfpell, which in their own nature are either truly holy or tend to 
 beget, increafe, and cheriuh holy graces in men. And becauie God 
 hath by the Gofpell mined into our hearts, to give us the light of the 
 knowledge of his glory in the face of Jefus Chrift, 2 Cor. ^,6. And hath 
 fhed his Spirit on us abundantly through him, Tit. 3 6. And £0 made 
 us more fpirituall, becaufe alio our Saviour himfelf Jbath taught us in 
 the Gofpell, that God is a Spirit and they are true' worfhippers who 
 wormiphiminfpirit ? 7*/j.4. 23,24. Therfore the chiefeft duties by 
 which the Sabbath is ian&ified, are the molt fpeciall duties of Gods 
 worfhip, and the more fpjrituall, the morepleafxng to God and more 
 befeeming Chriftians. 
 
 So 
 
ibe Doctrine of the Sabbath. 16} 
 
 So that the firft rule which is here to be given, and to be obfervedis Chap, 
 this. That all Gods people do chiefly labour to ftirre up, and quic- 
 ken the grace of God in their hearts,and holy, heavenly and fupcrnatu- 
 rall affections in their ibules,that with pure minds and fpirits they may 
 performe all duties and actions of Gods worfhip andfervice both pub- 
 lick and private. It is true that all times and on all daies we ought to 
 keep our whole fpirit and foule,as well as our body,pure and blameles, 
 to ierveGod as well with inward affection of heart and purity of fpi- 
 rir,asoutward,viublc,fenhHe actions and geftures of body. But be- 
 caufe the Lords day is the moll: blefled day of the week, fuiclified and 
 iet apart for the holy worfhip, and immediate fer vice of God, and for 
 publick and private fen ice, devotion and religious duties only, there- 
 fore we all ouj,ht to have as great care to furnifh our fouies with 
 fpirituall beauties of bolines more aboundantly and in greater meafure, 
 as we have to make clean an i neat our houfes, and to deck and adorne 
 our bodies with our bell: and cleanneft holy day apparrell,on the Lords 
 day. For though outward and bodily actions and geftures are required 
 asrequifue and neceiTaiy in the publick worfhip of God, and without 
 than itisas impofliblctodothat publicke duty and fervice to God, 
 w r hicli belongs to mutuall edification of Chriftians in this life, and to 
 thefolemne lauding and praifing of him in pubhkaffemblies, as it is to 
 performe vifiblc and fenhble actions of this life by the foule only with- 
 out the body,yet bodily fervice and worfhip of God,as comming duly 
 and diligen'ly to the houfe cf God to publick afTcmbhes, hearing the 
 word with all attention, andipeaking it with great vehemency,pray- 
 ing, worfhipning, and giving thankes in the beft frrme of words 
 which can be deviled and with meft humble and reverent geftures of 
 devotion, as bowing down the bedy to the ground, knocking of the 
 breaft, (ighing,groaning,lifting up the hands and eyes to Heaven, and 
 thelike,they all without fpirituall affection and devotion of the heart, 
 are no better then a dead carkaffe without a foule, yea they are filthy 
 hypocrifie and mockery of God, and loathfome abhomination in his 
 fight, as the Lord by the Prophet teftifieth, I/a. i.cj. 10. to the itf.vcrfe. 
 And 29.1 3 . And therfore let our fir ft and chiefeft care be about the 
 fitting and preparing of our hearts, and filling and replenifhing our 
 fouies with fpirituall affections, and quickening and ftirring up in- 
 ward and fpirituall grace within us ; for thefe are the life and foule 
 of all religious duties, and of all holy worfhip of God.and without 
 
 Y them 
 
164 The Doctrine of the Sabbath, 
 
 Chap.22 them we cannot in the leaft meafure fan&ifie Gods holy day, nor per- 
 form e any lead duty of fanclification, acceptable to God : Now the 
 fpeciall means which fcrve for the quickning of fpirituall grace and 
 kindling bffpirituall devotion in our hearts are divers : The firft is that 
 which I havefpoken offbefore in the duties which concern red:, to wit, 
 a totall fequeftring of our felves from all worldly bulineffe, and putting 
 away all earthly thoughtS,cares, and deli<*hts,that our whole heart and 
 foule, and all our affections! being purged from all fiich droHe^may have 
 room for holines only, and for fpirituall devotion arid motions of the 
 Spirit: Foriio man can ferve two Matters at once, Jod and the world: 
 Call out earthly ,carnall thoughts,and fpirituall and heavenly affections 
 will eafiiy enter, and beare fway. 
 
 Andbecaufe this fequeffitiqg of our Celves ffpm cares of the world, 
 mud: go before true fan&ificatiqn in order and time, therfore undoub- 
 tedly the beginning of the Lords Sabbath d\y, is there where the old 
 Jewilh Sabbath ended,that is,in the evening of the Saturday : And 
 certainly when men taking their Red from labour the whole night be- 
 fore the Lords day for fequeftring them (el vs from worldly bu'ines, fit- 
 ting of their fouls with fpirituall devotion,and ftirring up of grace in 
 their hearts,then do they moft profitably begin their Sabbath, for by 
 the means the time of preparation and quitting of the mind from 
 worldly troublefome thoughts, fhall go before the timeofpradlifcand 
 publik affemblies, wherin they are to appeare before Go J, and to per- 
 forate the main duties of Sanflincation and of his holy wor.hip. And 
 here I cannot pafli by without fome reproofe that evill carnal! cuftom, 
 ih'qft worthy to be condemned which is too common among ourCiri- 
 zens, who defer their reekning with their work-men until! the eve- 
 ning and night which begins the Lords day. Let me here admoniili 
 you all to fbrfakethis pracTife, if you love the Lord, and will honour 
 his hoIySabbath. 
 
 The fecend meanes is to meditate on thofe things which may ftirre 
 up our dull lpirits,and quicken grace in our hearts, as fin! upon the 
 greatneffe, holinefic and glory of the Lord, and on the infinite Ma- 
 jeftyorhim, before whom we are to appeare, and more fpecially to 
 prefent our ielvs when the light of the day commeth,andboth to {peak 
 to him in prayer and praifes,toheare him fpeak to us in his word, read 
 and preached. This mult needs moove and (hr up fpirituall devotion 
 and afFi&ion : as we fee by experience in worldly vhings,how carefull 
 
 we 
 
The Dottrine »f the Sabbath. i6y 
 
 we are to trimmc and fit our felves when we are to go before an earth- Chap.22 
 
 ly King orfome great Nobles. Secondly, to confider what holincfle 
 
 nnd purity ,efpecially of heart and foule is required in ufing the publick 
 
 holy ordinances of God,and in approaching neare to him, to vvorfhip 
 
 him in his holy place his own houfe, as ive read, Levit.io.y. 1 'Peter 
 
 1. 11,16. 
 
 The holineffe that becomes Gods houfe is not vaniftimg mows and 
 fhadows which pafle away in the doing and ufing of them,as bowing, 
 cringing and fiich geftures,but a fpirituall and internall holines which 
 lads foreveiymd can never be defaced nor periu\as9)dZ'/»fhews,P/£. 
 93.5. It is better then thoufands of Rams, Mich. 6. 6,7,8. It is put- 
 ting on of Hmnility,Mercy,nKekncs^nd all other afr:cTions,ana depar- 
 ting from all iniquity,2 Tim.i. 19.lt is the I mage of Cb rift in the new 
 creature which is created after God in rightcoufheffe and holines, that 
 i c ,which cannot lye nor deceive by I uling,but lafts for ever, Ephef. 4. 
 24.Thirdly 3 to call to mind thole Scriptures which require holy pre- 
 parations Eccl.^ .1 .which fhews Gods anger againft fuch as come to 
 his houfe without due furniture and a wedding garnient,as-^/<tf. 2 2.1 a 
 Fourthly ,to meditate on that wherofthe Sabbath is a (igne and pledge 
 unto us,even our Refurredtion to eternall life, and to the eternall Reft 
 of glory in heaven in the fight and fruition of God, whom none can fee 
 without holines. This is moil powerfull to ftir up fpirituall affe&ion 
 and to quicken grace in our hearts. 
 
 The third means is earneft prayer to God for his Spirit and iwcreafe 
 of his fpirituall grace in our hearts,that is of great force if it be impor- 
 tunatc,Z^ii.i3.& 18.1. and fervent, ^^.5.1 (5. And therfore when 
 the Lords day beginneth in the evening or day going of the Saturday, 
 we mud make fbeciail prayers for this purpofe,as alfo in the morning 
 when we awake and fee the light of the Lords holy day. 
 
 In the next place aftefwe are thus prepared, wemuft fct our felves 
 wholy to the performance of the duties of holinefle,which are required 
 for the fancTification of an holy Sabbath to the Lord, which are either 
 publick or private. The firft publick duty is diligent affembling of our 
 felves with the Congregation of Gods people in the houfe of God, 
 the place of publick atfonbhes. This is ib neceflary that without it 
 therecanbenofolemne fervice, nor publick worfhip of God perfor- 
 med by us.This the Lord require^ in the law,where he joyns thefe two 
 together,as infeperable companions,cven holy convocations &keeping 
 
 Y 2 of 
 
1 66 The Dolhine of the Sabbath, 
 
 Chap.2 2 of a Sabbath,£ xod.i a.itf.Thefe our Saviour Chrift did frequent though 
 Lord of the Sabbath, as well as the fathers did under the law, asap- 
 peares,^^i.27. Andfo did his Apoftles on the new Sabbath the 
 Lords day,i Cor.i6.i>2. 
 
 The fecond public k duty in the publick worfhip of God, is prayer, 
 lauding and praifing him, and ofering upfacrinces ofthankfulneffe 
 and the firlt fruites and calves of our lippes, in a foiernne orderly and 
 decent manner and order. This the holy men of God carefully per- 
 formed in the houfe of God on their Sabbath in the old Teftament , 
 as 'Davidft&wes, Pfi/.^j.dc 42.4. And this our Saviour commends 
 to us for an holy duty in Gods houfe, where he cals the houfe of God 
 the houfe of pray er, UWat. 21.13. tnat not on ty t0 tne J ewes, but alfo 
 to all beleeving nations,ns the Prophets words by him cited do ihew, 
 I fit.,') 6. j. This the godly at T-hiUpfl, where they had no Synagogue 
 nor Church, performed in apubhek afTembly by a rivers fide," Atts 
 16.13. This was pra^ifedby the fir ft Chriftiansat^/^, Act, 2.46, 
 47. and this the Apoftle enjoynes, Heb. 13.15. This T>avid foretold, 
 P/S/.i 18.24. Jn a word all Scriptures which teach us to call upon 
 God, to pray, to cenfefle our fins, to humble our (elves before God, to 
 worfhip him and to give thanks, and do commend thele for holy du- 
 ties, they do much more teach us to performe them on the Lords day 
 in our holy aflemblies. ' 
 
 The third fort of publick duties are the holy ordinances of God, 
 which tend properly to beget and increafe holineffe, and to teach 
 Chriftians Gods holy worfhip and feare, to wk : the publick reading 
 and expounding of the word of God, and preaching and Catechiiing 
 on the Mini{l:ers part, and on the peoples part reverent attention and 
 hearing of the word of God. This was a conftant practice from the 
 dayes of old which the Fathers obferved fo long as the Church of the 
 Jewes,and firft Temple was Handing. As appeares,e^#.r 13.15. and 
 Chaf.\ 5.21,27. 
 
 Alfo by our Saviours praclife, preaching in the Sinagogues every 
 Sabbath day, Lufa,i6. Mar fa. 31 . And this the Apoftles pra&ifed 
 in holy affemblies which they appointed to be kept on the Lords day, 
 and this they commanded to be performed by all the Chriftian Chur- 
 ches,asappeares,^#.u.25.& 20.7. & 1 fir. t 6. 1.8c 14.23 ,26. C0/.4. 
 24. \Thefj.2j. 
 
 Fourthly, befides preaching, reading and expounding of the ho- 
 
The Dootrtnc of the Sabbath. j 6j 
 
 \y Scriptures, there is alfo the adminiftration of the Sacraments, as of Chap, 
 Baptifme and the Lords Supper,the latter of which efpeciilly is an ho- 
 ly Sabbath daies ordinance of Chrift, firft inftituted in the affembly of 
 his Apoftlcs, and not to beadminiftred and received ordinarily but in 
 Sabbath aflemblies, and publick meeting of the Church comming to- 
 gether on the Lords day ,as we gather from A ft. 20,7. & 1 C0r.j1.2o, 
 33. And that publick Baptifme is moftfttto beadminifteredonthe 
 Lords day in the publick a{hmbly,thefe reafons Pnew. 1 . Becaufe it is 
 joynefi with preaching, Mat.2S.16. Secondly, becaufe it is the re • 
 ceiving of the Baptifed into the true vinble Church. Thirdly, in pul> 
 lick it may be better performed by the joynt prayers of the whole 
 Congregation. Vourthly,it may much profit the whole publick Con- 
 gregation of Gods people by putting them in mind of the covenant 
 made in Baptifme. 
 
 The fifth fort of publick Sabbath duties,are works ofmercy and cha- 
 rity which are fruits of faith working by love. Unto which duties the 
 publickMinifters fo often asoccafion is offcred,are to excite up the peo- 
 ple, and they ought to offcr freely and to make colled ions for the poore 
 Saints. IhisS'.P^/taught, 1 Cor, 16. 1,2. and this was in times and 
 ages next after the Apoftles prachfed and performed, as Jufiin ^Martyr 
 tiefttiks 3 A potog. 2. pag. 77. 
 
 Sixthly, publick cenfures of the Church, and acTions of correction 
 are moft fitly performed in publick aflemblies of the whole Church on 
 the Lords day, fuch as open rebuke of fcandaious (inners,before all the 
 people, that others may feare. Excommunication and caftingout, and 
 excluding from outward communion obftinate and refra&ary oflen- 
 ders,as hereticks,adulterers,inceftuous perfons,and fuch like.Receiving 
 into the Church of God fuch as are caft out, upon their humble con- 
 fellion, and publick repentance openly before the whole Church. 
 Thefe are not to be done in corners but in the face of the Church, as S c . 
 IW/ ordained by comrmndement from the Lord, and by direction 
 from the Spirit of God, 1 Tim.$. 20.1 C or >54- & 2 Cor. 2.6,7. and as 
 divers of the ancients have held and fhe wed in their pra&iie. 
 
 Seventhly, ordaining and calling of Bifhops, Paftors and Elders, 
 being of old performed in the face of the whole Church, with publick 
 pray ers,and hying on of hands, AH.1.1^. & 14.23.2 Cor.8.19. As it 
 was of old, fo at this day is a very fit duty of the Lords holy weekly 
 Sabbath. 
 
 Lefldes 
 
 22 
 
1 68 The Dotfrine of the Sabbath. 
 
 Chap.22 Befides thefe publick duties, there are divers private duties which 
 are neceflary both to make the publick duties eifecluall, and fruitfull, 
 and to telMe to thepraife and glory of God the power of his holy or- 
 dinances and the worke of the Spirit by them upon our hearts and 
 foules. 
 
 The firft of thefe is private prayer ,eithcr by our felves alone,or in our 
 families with our Children, iervants and others of the houfliold, for if 
 we muft pray continually when juft occanon and opportunity is offe- 
 red as the Apoftle teacheth, i Thefi% . then moft especially before we 
 go unto,and after we returne from the publick aflembHes, for a blelfing 
 upon Gods publick ordinances both to our felves and others : Our Sa- 
 viour bids us pray in fecret, and David exhorts us to commune with 
 God on our beds, and to pray after his example, morning, evening and 
 at noone day. 
 
 1 he fecond is meditation of fuch as are alone, on things heard in the 
 Church, and repetition in the fimily for the printing of the word in 
 their minds and memories, and mutual! initrud ion and exhortation 
 one of another, without which the word will take flnail effecl: af- 
 terwards and quickly be forgotten : Saint Paul doth intimate the ne- 
 ceflary ufeof this duty; where he commands women to aske and learne 
 of their Husbands at home,and not to fpeak in the Church, l Cor. 14. 
 35.&1 Tim.2.11. 
 
 This is the holy duty which God commended in Abraham, (Jen.iS, 
 That he did command and teach his houfhold and Children,which 
 few men can do conveniently on the weeke dayes, when every one is 
 about their worke, fome in one place and fome in another, only the 
 Lords day is the fitteft. 
 
 The third is rejoycing, finging of Pfalms and praifing God in our fa- 
 milies, this c David commends for a duty of the Sabbath, Pfil.92.1. 
 And this Paul and Silos taught us by their example, AB t \6 t ^ 5. Where 
 they two being in pnfon and in the frocks, are faid on the Lords day 
 at midnight, to pray andfing Pialmes with foloud a voice, that the 
 Prifoners heard them. And yet I hope none dare call them Puritanes 
 and Hypocrites, as the prophanc mifcreants of our time call all the fa- 
 milies in which they heare finging of Pfalmes on the Lords day. 
 
 The fourth is vifiting of the lick and of pnfoners,releiving the poore 
 and needy ,perfwading of difagreeing Neighbours to peace and recon- 
 ciliation :Thefe are works of mercy, and ofChriftian love and charity, 
 
 and 
 
The Dotfrine of the Sabbath. 169 
 
 and have no proper end but to bring honour to God, and to make him Chap. 2 2 
 tobepraifedof his people, and his people to be edified in love. And 
 being an holy private ferviceofGod, they may be done on the Lords 
 ch.; ,and our Church doclrine doth teach them,and Ecclefiafticall con- 
 futations allow them. 
 
 The laft duty is meditating on Gods workes, magnifying them and 
 fpeaking of them with admiration one to another, it upon any juft oc- 
 casion, or for neccflVyrefreming we walk divers together into the 
 fields. This 'David mentions w the Pfolme for the Sabbath day, Pfil. 
 9 2 .45 . Where he faith : thou Ltrd haft made me glad through thy ^orks y 
 and I Will triumph in the W'ori^es of thy hands. O Lord how great are 
 thj Works . ? 1 hus much for the fpeciall duties both publick and private, 
 which Christians are bound to perfbrme on the Lords day, which is the 
 Chriftian Sabbath. 
 
 Now the confidcration of thefe feverall duties, being fome publick, 
 fome private,fome more proper for the Sabbath, and fome for all daies, 
 offer to us fome things more to be obferved. Firft the publick duties of 
 the whole Church togcther,muft firft be regarded and preferred before 
 private duties at home,and mumblingof private prayers with our felves 
 in the Church, becaufethey make more forUoJs glory and mutual! 
 edification,and do Lhe w and declare our Chriftian unity. 
 
 Secondly, publick duties muft take up the beft, and greateft part of 
 the day, becaufe they are proper to the day, and to publick affemblies, 
 which are to be kept weekly on the Sabbath day : private duties are 
 common to all dayes of the week. 
 
 Thirdly >the duties of mercy and charity to men,muft give place to the 
 mediate worfhip of God, when there is no urgent neceility, and they 
 may be deferred to another day, without any inconvenience. Men ha- 
 ving opportunity before muft not put them off* untill the Lords day, 
 and then by them moulder out holy duties of piety and God folemne 
 worfhip. Laftly,by the many and feverall duties required on the Lords 
 Sabbath, we fee that to him who hath a care and refpeel: of them all, 
 thtre will be no time left for idle words, and toyiili talking, praunhng 
 in pride and vanity, nor for any carnall fports, paftimes and pleasures. 
 But Gods day will bee found little enough for holy duties which 
 are to be performed. And therefore I dare not allow any liberty 
 for any.Jp or ts how honeft and lawfull foever at other times, except 
 they be holy, and Gods worfhip be furthered, and no better duties by 
 
 them 
 
The Dottrine of the Sabbath. 
 
 170 
 
 rfTn 12 thembehindred : Which no man can in reafon conceive or imagine. If 
 cnap.2 Go ^ be to be loYe j a ^ 0YC a ii ja nd honored and ferved with all the heart 
 and mind,lbule and ftrength,as the Law commandsj do not fee but all 
 Gods people ought fo to do,efpecially on the Lords day, and to be dis- 
 content and grieved that they cannot do it fo fully as they ought, and 
 not to allow to themfelves in thefe things any liberty which may hin- 
 der Gods holy wormip.The greateit oppolites of the weekly Ghriftians 
 Sabbath,when they have molt vehemently difputed,and fpent all their 
 areuments,againft the observation of the Lords day for an holy Sabbath 
 and dav of holy reft^are by the cleare evidence of the truth fo convin- 
 ced that will theymill they,their confcience forceth them to confefle : 
 That the (pending of the whole day even the fpace offoure and twenty 
 hours of the Lords day, an holy reft and ceffatjon from all worldly 
 thoughts and cares and from al fecular affairs,and in holy duties of Gods 
 worfaipandiervice,bothpublick and private, is a thing commen- 
 dable and praif- worthy in them, and pleating and acceptable 
 in the fight of God. To that one only wife, omnipo- 
 tent, immortallandetcrnall God, who in all things, 
 and over all enemies, maketh his Truth to 
 triumph, be all honour, glory, and 
 praife now and for ever. 
 
 FINIS, 
 

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