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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14653	The doctrine of the Sabbath Wherein the first institution of the vveekly Sabbath, with the time thereof, the nature of the law binding man to keep it, the true ground, and necessity of the first institution, and of the observation of it, on the severall day in the Old Testament, and also of the moving of it to the first day under the Gospel, are laid open and proved out of the Holy Scriptures. Also besides the speciall dueties necessarily required for the due sanctification thereof, those two profitable points are proved by demonstrations out of Gods Word. First, that the Lord Christ God and man, is the Lord of the Sabbath, on whom the Sabbath was first founded...2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day... Deliverd in divers sermons by George Walker B. of Divinity and pastor of St. Iohn Evangelists Church in London.	Walker, George, 1581?-1651.	1638 (1638)	STC 24957; ESTC S103296	151,861	168

Priests with all their robes and vestments also the sacrifices and all other holy things of the Tabernacle they all were sanctified by the speciall commandement of God and by direction of his word as Moses in the law testifies in Exodus 40. divers other places Soe the temple in Ierusalem and all the Holie things which are consecrated and dedicated to the service of God by Solomon are said to be hallowed and sanctified by God 1 King 9.3 and 2 Cron. 7.17 that is by Gods speciall commandement direction And Moses his dedication of all things in the law is said to bee by bloud and that by precepts spoken to the people according to Gods law Heb. 9. vers 19.22 And every creature of God is said to be sanctified to the use of the Saints by the word of God and by prayer 1 Tim. 4.5 Now if in all Gods word everie thing is said to bee sanctified by the word and speciall Commandement of God And wheresoever in all the Scriptures God is said to sanctifie any thing and to seperate it for holy Use The word Sanctifie doth necessarilye implie a Commandement and speciall law of God given for the seperating of it It were against all reason and common sence to deny heere in this text the wordes Blesse and sanctifie doe necessarilie alsoe implie that God gaue a speciall commandement and law for the keepeing of his holie weekelie Sabbath an holy rest unto him the Lord our God Thirdly whatsoever is sanctified by God and so dedicated to holy vse that it is not in the power of any creature to alter and chaunge and turne it to another use without sinne and transgression against God that is certainlie established by a spirituall law of God for where there is no law there is no transgression Now after that God had sanctified the seventh daie apointed it to be the rest of the holie Sabbath It was a sinne and transgression not to keepe it or to chaunge and alter it to common vse yea it was transgression against Gods commandements as appeares in the place before mentioned Exod. 16.23.28 Therfore Gods sanctifying the Sabbath was vndoubtedlie by giving of a commandement for the due keeping and observing of it But from this point thus proved there ariseth an objection the answering and removing whereof seemes to a matter of some moment For this being granted that God in sanctifying the seventh day immediatlie after the ending of the creation did giue a speciall law for the observation of the seventh day of every weeke as an holy Sabbath And if once consecrared by Gods law to holie use may in no case be turned to common and profane vse and whosoever doth chaunge it sinneth most greeviousl●e as appeares Exod. 30.32 Num. 16.38 and also by the destruct●on of K●ng Belsh●zz●r for turning the hallowed Vessels of the Temple of Ierusalem to common and profane vse Dan. 5. It will here upon follow that Adams posterity in all ages are bound to keepe the weekely Sabbath on the seventh day and no creature may chaunge it to another daie without grieuous sinne And the Christian Churches which haue chaunged the Sabbath to the first day of the weeke haue made the seventh daie a common daie wherein they doe the workes of their private calling their worldlie businesse haue transgressed Gods law in so doing Neither haue they any warrant or ground from this first institution or the fourth commandement which the Sabbath of the Seventh daie to keepe their weekely Sabbath on the Lords day which is the first of the weeke For the satisfying of this obj●ction and clearing of this doubt divers things may be answered First that in the most strict commandement of God by which he binds men to the keeping of holy assemblies and publick solemnities for the performance of religious duties worshippe and service to his majesties memorable of his extraordinary blessings and benefits though the solemne duties be limmited to some certaine and fit daies those particular duties be named in the law Yet if the substance of the Commandement be kept that is the holy solemnitie observed and the duties worship and service be performed in all full and ample manner as the law requires though the particular daies of the month yeare and weeke be chaunged vpon good reason and for weighty consideration The Lord doth dispence with alteration of that circumstance to another day and time which appeares by good reason and for just causes to bee more convenient and doth allow and accept that for the right performance of his law This is manifest by a plain instance and example given by God himselfe For the law of the passover which God gave to Israel did command them to keepe that feast in their generations vpon the fourteene day of the first month and that under paine of being cut off Exod. 12.14.18 Levit. 23.5 And yet upon just occasion such as Gods law approves either of uncleannesse of absence from home vpon a farre jouney it was lawfull to chaunge the particular time and to keepe the passover on another day more convenient even on the fourteenth day of the second moneth Num. 9.11 And soe Hezekiah and all the people of Israell and Iudah kept it and chaunged the day 2 Cron. 30. And hereby the Lord himselfe teacheth us that the Lawes which command holie solemnities and bind all his people in their generations to the due observation of them on certaine set daies such as the law of the weekly Sabbath the yearly Passover may stand in force and bee dulie observed though the particular daie of the weeke be chaunged vpon such grounds as Gods law approveth and for such causes and reasons as make that other day more fit and excellent for the solemnitie 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 passover was ceremoniall and therefore might admit of some chaunges but it cannot be so in the law of the Sabbath if it be morall and perpetuall binding all man kinde to the worlds end To this I answere that for the time and season wherein ceremoniall lawes are in force they are equall in their obligation and binding of the persons commanded to lawes morall and perpetuall and therefore the argument and answer is good and firme and cannot with any good reason be rejected and denied Thirdly divers positive lawes which are morall and perpetuall and bind Adam and all his posterity in all their generations though they be firme and immutable in themselves in their obligation yet because the Duties of obedience which they impose vpon men and the men up on whom the duties are imposed are in their state and condition mutable and chaungable And the chaunges and alterations of the things commanded in times places and other relations and respects do not at all chaunge the law nor proue it ceremoniall and chaungable

estate wherein he was created The law of nature may be distiguished into two sorts The one is Generall and indefinit which binds man definitly in a generall bond The other is speciall and particular which doth define prescribe speciall particular duties workes to men The generall and indefinit law is this That man being Gods creature and hauing his whole being life motion and all things from God of free gift is in duty bound to obey God to the utmost of his power in all things whatsoever God either by naturall light or by his word either hath revealed or shall at any time reveale and make knowne unto him to be his will that he should doe them The bond and obligation of this law is very large and reacheth through all lavves binds men to doe whatsoever God commands by any law whatsoever The speciall definit and particular law of nature is that commanding will of God engrauen in mans heart and in his upright naturall disposition which directs man to know moues him to performe such speciall kinds of duties and such particular workes as he ought to do and God reveales to him declar●s to be his wi●l that hee should do them Of these speciall lawes some are primary And some are secondarie lawes of nature A speciall primary law of nature is the will of God concerning such speciall duties and particular workes as mans owne pure created nature and naturall disposition did direct lead moue him vnto which his naturall reason in the state of integrity did shew unto him and his pure naturall will and affections did moue and stirre him to performe As for example to know and acknowledge God for his sole Lord and Creatour and one onely God to serue and worship him with such worship and reuerence as his pure reason taught him to bee meet for God to thinke and speake of God accordingly to beare himselfe towardes the creatures and to rule them according to the wisdome which God had given him to increase and multiply and to replenish subdue the earth and such like A Secondary speciall law of nature is a rule or precept concerning such speciall and particular duties and workes as mans owne right reason or Gods word discouers vnto him to bee in there owne nature good and just and profittable either for his owne naturall being and wellbeing as the cause now stands with him since his fall and for any other good end and use agreeable to Gods revealed will As for example that men should not liue idle but labour painfully to provide for themselves and families this is a duty which vvas knovvne to man before his fall but ever since the curse vvherevvith God cursed the earth for mans sinne Gods vvord requires it and mans ovvne naturall reason vvel informed and his vvill and affections vvell ordered doe naturally moue him to the performance of it for his naturall vvelbeing So diuers negatiue precepts vvhich forbidde such euils and sinfull deedes as man never knevv nor had any thought of them in the state of innocency but novv true naturall reason affection and conscience teacheth and moueth man to hate and abhorre them they are lavves of this kinde And if vve should extend the lavv of nature to the utmost as many do and bring under it every law which commands duties which are in their owne nature just and honest and very vsefull and profittable to the doers and to others ●nd serve directly and naturally for Gods glory We might reduce to this kinde of naturall lawes every positiue morall and perpetuall precept commanding any just or holy work duty which is just in it selfe though there were no expresse commandement given for the doing of it A Positiue law of God is that vvhich God in his wisedome by his word giues to man by which he bindes man to some obedience which he of him●elf by his own naturall vvit reason would not haue found out discerned to be good just neither would haue done or performed by the instinct of nature and the motion of his will affection for such an end as God hath appointed them unto There are diuers lawes and precepts of this kinde all which as they require that which God justly wisely willeth man to do do command things which are in respect of the present state condition good for man so they al are after a generall manner included in the generall law of nature and bindes men to obey them all Of these positiue lawes there are divers sorts Some are Positiue commanding things which tend to preserve maintain good order society peace not onely between God the creatour and man his creature but also betweene man other creatures among men themselves Such was the law which God gaue to man when he commanded him vnder the paine of death to obsteine from the fruite of the tree of knowledge of good and evill that for a wise just end even to put man in mind that he was not absolute Lord of all the visible creatures to vse them at his pleasure but that he was a subordinate Lord and ruler under God and that all other trees berbes fruites which God alowed him to eate of were Gods free guift also to teach him that hee was chiefly aboue all to looke to the service of God obedience of his will to omit the serving of his owne turne the doing of that which his owne vvill might moue him to doe when God at any time should call him another way And of this kind are all the judiciall lawes vvhich God gaue to Israell by Moses for the well ordering of their common vvealth all precepts of obedience vvhich inferiors ovve to superiours in things lavvfull and that for peace sake Some positiue lavves are Evangellicall and religious vvhich command vvorks duties tending to an holy heavenly supernaturall end use such are all lavvs cōmādments vvhich God hath given vpō occasiō of Christ revealed to mā in through Christ vvhich require duties service due to God as he is mās redeemer bind mā as he expects benefit by Christ the mediatour redeemer to such workes such obedience as come to be of vse in respect of Christ. These Evangellicall lavvs are of two sorts 1. Some are vniversall perpetuall requiring necessary works duties of all such as are to be saued by Christ. 2. Some are special temporary which require some speciall service workes of obedience them of some only for some times in some condition of the Church Perpetuall vniuersall Evangellicall lawes which bind all Gods redeemed ones require things necessary to salvation by Christ are the commaundements of God by which he bindes all men to repentance reformation of life to godly sorrow humiliation for sinne to beleeue in Christ under penalty of loosing salvation of perishing for euer

vvhich is the last in the vveeke rather then any other if the Church so determine it if it bee obserued vvithout any superstitious conceipt of more holinesse in that day or annexed to it rather then any other The fourth opinion is that the first lavv for observation of the vveekly Sabbath vvas the fourth commandement given from mount Sina that is did bind only the Isralits to keep the sevē●h day of the vveek for an holy Sabbath untill the cōming of Christ but novv under the gospel it is abolish●d in respect both of the particular day also the strictnes of the obseruation only the equity of it remains in the Lords day the obseruation vvherof is commēded to us by the example of the Apostles ●ovv the lavv of keeping it holy is only ecclesiasticall an holy ordinance of the Church· Thus you see vvhile men build vpon vnsure and vnstable grounds not upon the certain vvords of holy Scripture compared together made to runne in a svveet harmony hovv various different they are hovv contrary some of them in their opinions For the removing of all doub●s setling of mens judgments in a sure vvay so farre as God shal enable me I vvill endeavour to select single out vvhatsoever I finde in these severall opinions to be agreeable to the truth to the sacred vvord of God reject the rest vvill ad more over what is wanting to make up a perfect Doctrine not out of mine owne conjections but out of canonicall Scriptures for that is the sure rule of all necessary saving and sanctified knowledge that must be the sure guid when Fathers Councels Churches do lead vs into severall doubtfull wayes First for them who hold that the law of the Sabbath was written in mans heart in the Creation I hold it true insome part to weet 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 especially his reasonable soule by which he was made able to understand the will of God revealed to him by his word so hee was bound to obey God and to serue 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 obsteine from some good and lawfull workes tending to his naturall good and well being to doe some speciall workes for his Lords pleasure in one day or more selected daies of the weeke or of every moneth or yeare he ought to doe it out of duty and obedience to his Lord and Creatour Thus farre J consent that the law is naturall written in mans heart to weet in generall and in respect of the common foundation J grant also that the law and commandement of God injoyning the rest of men their servants and cattell from hard labour the seventh day or one daie in every weeke is a thing so naturally helpfull needfull for the health and wellbeing of men ever since mans fall and the curse of barennesse laid upon the earth and the punishment of toyle some labour and faint sweating imposed on man kinde that mans own naturall reason will and affection must needes approue it and moue and incline his heart to the obedience of it and his inward thoughts cannot but accuse him of wrong done to his owne body and to the life of his labouring cattell and servants if he disobey it and in this respect it may be called a law of nature Yea I adde moreover that if wee take the law of nature in a large sence as some times it is taken that is for every law which commands such duties and such obedience as in there owne nature are very vsefull profittable to the parties commanded and which is grounded on such just causes weighty grounds as by the judgment of naturall reason are in their owne nature well worthy of such observance then the law commandement of keeping an holy Sabbath on the seventh day in the old Testament in thankfulnesse for Christ promised for a continuall memoriall of that great blessing one the first day of Christs resurr●ction now under the Gospell in thankfulnesse for Christ fully exhibited the worke of redemption by him perfected which so much excels the promise made on the seventh day as perfecting of a worke excels the beginning undertaking of it may both in respect of the particular day the sanctification of it be called a law of nature that is a law requiring such morall perpetuall obedience as is in the nature of it most just and worthy to be performed But that the law and Commandement which bound the fathers to keepe an holy rest one the seventh day of every weeke and us under the Gospel to keepe it on the first day especially and no other was in in the creation written imprinted in the heart of man so distinctlie and expressly that man had an inbred notion of it and a naturall instinct of himselfe to observe this law to keepe a weekly Sabbath on those uerie daies which God hath prescribed both to the fathers us This I must needs deny for these reasons following First Gods sanctifying of the Seventh day by his word and commandement and his institution of the Sabbath by a positiue law giuen as my text here shewes had beene vaine and needlesse if the law and the Sabbath of holie rest had beene expressly and particularly written in mans heart already For what man by the instinct of nature by his own naturall reason will and affection is lead and moved to do that hee is vainly needlesly vrged unto by any law or commandement being of himselfe without any monitor ready to performe it Secondly the very word Sanctify signifieth the setting apart of this day to a supernaturall and heavenly vse euen for the performance of such duties as are aboue the naturalll imaginations and thoughts of man and which his naturall reason would never haue revealed to him not his will lead him to do If God by his word and divine superturall revealation had not directed and moved him Therefore this law by which God sanctified instituted the Sabbath is not a naturall law but a divine and supernaturall precept Thirdly in the creation and state of innocency man was bound to serve God as his creatour and the author of all his being and to be content with that estate wherein God had placed him and saw to be very good and to looke no higher It was the inordinat desire of more knowledge and of an higher estate then God had revealed and promised which made our first parents so yeelding to the devils temptations and vndoubtedly it was an occasion of their sinne in eating of the forbidden fruite Now the serving of God as his Lord and Creatour was the duty of man euery day alike for the heavens aboue and the

the common ground of this lavv printed in mans heart in the creation and finding it among the ten commandements which are generally held to be the summe and substance of the law of nature doe call it a law of nature Others haue considered it as a speciall commandement given by God immediatly after the creation by word of mouth and not written in mans heart and do call it a positiue morall law Others haue considered it as it commands rest one the seventh day now altered by Christ which rest was a signe of Christs rest from the worke of redemption is a token pledge of eternall rest in heauen there upon hold it to be a ceremoniall law and hence ariseth the diuersity among Christians and almost civill warre betweene the Pastors of severall Churches yea amōg learned preachers of one the same Church Whereas indeed they all hold the truth in part but not wholy They all erre in this that they limit it every one to that speciall kinde of law which he hath hath chiefly in his eye and upon which he hath set his conceit Now make it a mixt law proue it manifestly there needs no more contention except some men wil contend without cause against reason out of a spirit of contention contradiction First this law as all other lawes is indefinitly comprehended in the generall law of nature for the generall law written in mans heart in the creation binds him to attend the wil of God to be ready to obey God his Creatour in all things whatsoever he either had already declared or should at any time to come reveale to bee his will and to bee a duty which he required of man And therefore the observing keeping of a weekly holy Sabbath devoting of a seventh part of every weeke to religious exercises to rest from bodily labour common worldly busines being expresly commanded by God declared at severall times upon severall occasions to be his will man is by the generall of nature bound to performe it in this respect we may truly say that the law of the Sabbath is a law of nature included indefinitly in that generall law dictate of nature written in mans heart in the creation Secondly though J cannot conceive that the keeping of an holy Sabbath weekly was a thing so disti●ct written in mans heart in the creation that man of himselfe by the instinct of his nature or by the light of his reason motion of his will would haue set either the seventh daie or any other of the seven daies of the weeke apart for rest or other duties of the Sabbath which God in the first institution required commanded also in his law giuen from mount Sina Yet because the keeping holy of a weekly Sabbath upon such grounds as are mentioned in this text for such ends vses as God hath ordained to weet commemoration of Gods mercy bounty in promising Christ preserving the knowledge memory of the covenant of eternall life rest in Christ training up of people in religion the feare worship of God in holines by which they are made fit to see enjoy God in glory because J say the keeping holy of a weekly Sabboth is in these respects a thing very good profittable yea necessary for the helpe of man and for the reparing of his nature corrupted Thirdly if we consider the law of the weekly Sabbath as it was given by God in the first institution in his blessing sanctifying of the seuenth day againe renewed inserted among the ten commandements given from mount Sina at other times upon diuers occasions repeated by Moses and by the Prophets from Gods mouth If we also consider that neuer the Sabbath it self nor the ground reason ocasion of it to weer Gods perfecting the creation by promising revealing redemptiō in Christ the rest which J haue before proved demonstrated were written ●n mans heart in innocency but were after mans fall revealed by God thereupon the holy rest commanded to bee kept on that day which God aboue other daies hath blessed and sanctified We may truely affirme that the commandement of the Sabbath in these respects is a positiue law of God not a law of nature requiring such particular duties as man of himselfe without Gods positiue commandement would haue observed Yea the word Memento Remember soe often added to the precept of the Sabbath as appeares Exod. 20.8 doth plainly shew that the keeping holy of a weekly Sabbath was not a thing printed in mans heart for then it had beene vaine needlesse for God soe often to use this word Remember to put them in mind of this duty by Moses the Prophets mans owne conscience would haue been his daily and continual Monitor Remembrancer his own thoughts would haue ben ready to accuse him for every omision neglect of it As the Apostle testifies of the worke of the law written in mans heart Rom. 2.15 Fourthly if we consider the law of the Sabbath as it commandeth man together with his children servants labouring cattell to rest from their wearisome labours bodily paine which came in by sinne by mans fall together with servile subjection difference of the Maister servant which weekly rest intermission from toyle labour granted to servants cattell by their Maisters as well as to themselves makes very much for good order in every state common wealth for peace society among mē in every family serves for an excellent civill politicall use so it is in the judgment of many learned godly Divines not without good reason hold to be a civill and politicall lavv Fifthly if we consider First the time of Gods first institution of the Sabbath as it fals under Chist even upon the seventh day of the world in which Christ was promised to redeeme man who was fallen in the latter end of the sixth day as is before shewed Secondly if wee consider the ground and reason of Gods institution of the Sabbath and sanctifying the seventh day even Christ promised the seed of the woman to breake the serpents head by whose actually undertaking beginning to mediate for man God did perfect the mutable worke of creation setled the world in an higher estate of the perfection supernaturall did rest in Christs mediation being that which was able to giue full satisfaction to his justice Thirdly if we consider that in the first institution the Sabbath day was sanctified blessed aboue the other six dayes that is vvas set apart to heavenly supernaturall vse which cannot be imagined but in under Christ in whome all things are sanctified We must needes know confesse that the commandement of the Sabbath even in and from the first originall and institution is a law Divine and Evangellicall commanding such an

the weeke And in honour of the resurrection of Christ on that day hath from the time of the Apostles agreed to keepe that day for the Lords day not out of any opinion that God hath blessed sanctified it aboue all other daies of the weeke but onely for good orders sake and that it is lawfull for Gods people after publick exercises of religion and some needfull rest and refreshing to use necessarie laboures and bodily recreations which in themselves are not sinfull and unlawfull neither do hinder publick duties of religion and of Gods worship But on the contrarie it is the common doctrine of the most godly and learned in the Church of England ever since the reform●●ion of religion held maintained taught that although Christians are by Christ freed from the observation of the seventh day which was the Sabbath of the old Testament and from that servile bondage and rigorous rest which the law litterally and carnally vnderstood did impose on them or rather they by their carnal exposition wresting of the law did impose on themselves as not kindling of a fire nor liberty to heal the sick nor to do any worke of charitie and necessity on the S●bbath day which could not without danger be deferred Yet they are bound by the law which was first giuen here in my text and after by Moses and the Prophets to keepe in everie weeke an holy rest and that on the first day which is the Lords day because God hath blessed it with a blessing aboue all other daies even by exhibiting Christ a perfect redeemer in his resurrection and hath thereby consecrated that day to be his holie sabbath And that all bodilie laboures sports and recreations and all worldly negociation are by Gods law strictly prohibited now under the Gospell as they were in the daies of the Patriarches and Prophets and under the law Because indeed and in truth they crosse the holie purpose of God which he hath manifested in his law and are impediments of those holy exercises which are required in the sanctification of his holie day This doctrine and practise I hold to be the best and this we are all bound to receiue and imbrace and to cleaue vnto it not onely because it is the Doctrine of our Mother Church commended to us in the book of homilies established by divets lawes statutes and constitutions still in force but also because it is most consonant to the sacred Scriptures the precepts and practise of the Apostles and to the common Doctrine of the purest and most holy Orthoxe of the auncient fathers in the Primitiue times and ages next succeeding after the Apostles as by Gods assistance as J shall make cleare and manifest In the justifying proving of this Doctrine and in laying open the speciall duties of Christians which concerne rest and cessation from all worldly negociation and bodilie laboures on the Lords daie which is the Christian Sabbath I will shew First of all That rest and c●ssation from all bodilie laboures about the worldlie businesse and from all servile and and earthlie workes which concerne this fraile life is a necessarie dutie which God requires by his law of all Christians on the Lords daie which is their Holie weeklie Sabbath vnder the Gospell 2. That Gods law rightlie understood doth in respect of rest from worldly cares and all bodily workes and pleasures as strictly binde us vnder the Gospell on the Lords day as it bound the fathers upon their seventh day in the old Testament 3. I will shew how far Gods word law doth allow of bodily exercises which concerne this life and how farre in such exercises we may goe with good warrant upon the Lords holy Sabbath and what exercises are condemned in the word of God CHAP. 19. FOR the full proofe of the first point there are many strong and invincible arguments grounded vpon the word and law of God upon the generall consent of Orthodox divines both auncient and moderne even upon the confession of them who in this point much differ and seeme to deny that the Lords day either is or ought to be called a Sab. The first Argument is drawn from the words of the law which forbids all workes to be done on the Sabbath day either by man himselfe or his children servants or cattell as Exod. 20 10. Deut. 5.14 where it is said In it thou sh●lt not do any worke thou nor thy son nor thy servant nor thy cattell Exod. 35.2 Leuit. 23.7 Yee shall do no servile work● therein whosoeve● doth any work therin shall be put to death The reasons why the Lord requires rest from all servile worke on the Sabbath day are two First because he who is the Lord our God and our Redeemer hath on that day rested from his worke and him we ought to imitate if we will enter into his rest Secondly because he hath blessed the day which is his Sabbath aboue all daies of the weeke and wheresoever the causes and reasons stand firme there the law is still in force Now this law of the Sabbath doth reach to the Lords day As J haue proved before the reasō vpon which it requirs rest frō se●vile works are much more to be found in the Lords day which is the Christian Sab then in the Old Sabbath of the seventh day For in it Christ who is God ouer all blessed for ever and who is our Redeemer from a greater then Egyptian bondage even the slauery of sinne death and hell and the Divell hath rested from the great worke of redemption as God the Creatour did one the seventh day from the worke of creation And this day is now by Christs resurrection in which Christ perfected mans redemption blessed with a blessing farre more excellent then any wherewith God blessed the seventh day Therfore this is the Sabbath now under the Gospell in it God requirs of us by his law a rest total cessatiō frō al servile works Secondly whatsoever day is the Lords holy day a day of holy convocations assemblies that is a Sab of rest frō al servile works worldly busines this is manifest Exod. 12.16 31.15 35.2 Leuit. 32.3 7 which places do plainly shew that every day which is holy to the Lord and a day of holy assemblies is a Sab of rest no worke may be done therin And so likewise in all the law the Prophets every day which is a day of holy convocation an holy day is called a Sab day of rest from our own works pleasures every Sab is called the Lords holy day for these two are termini convertibiles termes which may be naturally affi●med one of another as apeares Neh. 9 14 Isa 58 13 Now the Lords day in the time of the Gospell is the chiefe of all holy dayes among Christians It was sanctified observed by the Apostles for their day of holy assemblies from the first publishing