Christs Nativity but it will pose them to prove that it was then known or so early taken notice of For those that dream of Easter-day above an hundred years after this this was in dispute when it should be kept Mr. Tilham and Mr. Brabourn both think and they do but think so that it was the seventh day but why should that be called the Lords day because he that day lay in the Grave think we God indeed in the Old Testament called it his Sabbath but was it ever so called in relation to Christ did Christ ever institute that Now why the first day of the week should be called the Lords day reason offers it self plentifully 1. In opposition to his suffering day of which he saith to his Persecutors This is your day and the power of darkness 2. It was the Day when he triumphed over Sin Death and Hell 3. It was the Day when he was with power manifested to be the Son of God Rom. 1.4 4. In all probability it was the day he instituted for the Christian Sabbath and therefore called the Lords day as the Sacrament is called the Lords Supper because he instituted it 5. Finally take all the Ancients from Ignatius who lived nearest the Apostle downward they all understood by the Lords day the first day of the week and accordingly kept it holy unto the Lord. Now let all these be laid together and I beseech our Brethren laying aside alâ— partiality prejudice and saction seriously to consider whether they will not amounâ— to as good a proof as we have for many other things that the Lord Christ hath instituted the Lords day for the Christian Sabbath though it be not in the Gospel proclaimed in so many words And in good earnest I think those of our Brethren who will not judge it sufficient if their Consciences weigh all Gospel Truths in the same ballance will be in no small danger of being warped in other and those very weighty Truths of the Gospel from a perversion in which the good Lord keep them and us all for his mercy sake CHAP. VI. That the Seventh Day is repealed I Suppose I have said enough to justifie the discharge of the Old Sabbath The â—cense which the fourth Commandment gives us to labour six dayes in the week â—vinceth us under no Obligation to keep more than one Sabbath Now if the first day of the week as we have proved be the Sabbath to be sanctified reason tells us the Jewish Sabbath is discharged Though the Scripture no where saith to us you shall not keep the Passeover nor you shall not circumcise yet we understand our selves discharged of both by the substitution of two other Gospel Sacraments It is the Lord will according to the fourth Commandment we should not be under an obligation to keep two dayes in each week and it is the Lords will as we have proved wâ— should keep the first day of the week whaâ— need we any further witness But yet it be needfull I think it is not hard tâ— evince it 1. The Jewish Sabbath as I have already proved was never primarily requireâ— in the Morall Law but only by thoâ— ceremonial or temporary Laws given to thâ— Jews which all acknowledge determine by the death of Christ and the extinction of the Jewish Polity and fell of couâ— when that fell The Ordinance for tâ—â— particular day of the week was but an Oâ—dinance given to hold untill the time Reformation but to add yet a little morâ— it hath been told our Brethren and I heartly wish they would deliberate upon it Thâ— the Apostle Rom. 14.5 blameth the â—mans that amongst them One man esteemâ— one day above another Gal. 4.10 he blamâ— them that they observed dayes and month and times and years That the Apostle â—al 2.16 cautioneth the Christians That â— man should judge them as to meat or drink â— in respect of an Holy-day or a New-moon â— the Sabbath-day That these Texts are â— to be understood of the Lords day is â—dent 1. Because as we have proved the Apoâ—es themselves and the Christian Churches â—en observed it 2. Because the fourth Commandment â—d perpetually established 1. A Day 2. A â—venth Day to be sanctified Now the â—postles words must be interpreted so as â—t to lose us one of the ten Commandâ—ents 3. Because to interpret those Texts of all other Jewish Holy-dayes with an exâ—tion only to the weekly Sabbath seemâ— both an unreasonable interpretation too short for the terms of the Texts Vnreasonable it is an usual rule Vbi lex â— distinguit non est distinguendum we â—e no reason to distinguish where the rule â—es no distinction nor can any pretence reason be for limiting the sense in that â—â—oner but to reconcile the Apostles Preâ—t with the fourth Commandment which may quickly be without such a restriction according to what we have proved thâ— sense of it A Sabbath may remain though that Sabbath be abolished 2. It seems also too short The Apostle to the Galatians useth four terms Dayes Months Times Years Suppose by the years be meant thâ— yearly Feast of Atonement or the years â— Jubile by Moneths the New Moons bâ— Times their Feasts of the Passeover Pentecost c. still we want an interpretation for thâ— term Dayes which certainly must be understood of the Jewish seventh Dayes or Sabbaths returning every week 4. What Mr. Warren observes is also very considerable that all these Epistles werâ— wrote to Churches much leven'd with Judaism and under great temptations to it so that undoubtedly it was the Apostles intention by that term to declare the Christians freedom from the old Sabbath which also as it is plain from Deut. 5.15 haâ— something of a Type annexed unto it Buâ— enough hath been said to prove the olâ— Sabbath out of doors if not by repeal yeâ— by expiration as being a temporary Ordâ—nance and by the appointing of anothâ— Sabbath in the stead of it CHAP. VII To insist upon the old Sabbath is to Judaize and non-communion our selves to all Christian Churches in the World both in this and former Ages FRom what hath been said must needs follow that for us now to insist upon the old Sabbath hath a double guilt attending upon it 1. The first is Judaizing 2. The second is declining communion with all the Churches of Christ that are or ever were in the world Judaizing signifies a tenacious adhering to the Jewish Rites and Customs after that Christ hath established a New Heaven and a new Earth This was the Jews great sin It was one piece of our Lords errand into the world To change the customs which Moses delivered A Truth asserted by the first Christian Martyr and for it he was accused Acts 6.14 That this was one of those customs is plain if it were not commanded in the fourth Commandment which we have proved it was not Nor doth it hinder that it begun before Moses so did Sacrifices and Circumcision yet they were the
it is said v. 7. Vpon the first day of the week when the Disciples came together to break bread So as plainly their designed meeting to break bread was upon the first day ot the week I clearly think the second breaking of bread v. 11. was not any religious duty but a bodily refreshment Paul took before his journey the phrase is so used besides the manner of the phrase methinks in this place plainly enough signifieth it When he had broken bread and eaten and talkt with them When all the Religious duties of the day were over and Paul had refreshed himself with some Victuals and discoursed with his friends he took his journey The sense of the Text is plainly this Paul religiously with them kept the first day of the Week preaching administring the Lords Supper and he being to leave them preached something longer than usually Eutichus falls asleep falls from the window where he was and was taken up dead Paul the duties being done recovers him to life again refresheth himself with Victuals and discourseth with them till break of the day and then departeth Lastly Mr. Titham is mistaken to say St. Pauls once preaching at Troas is so stood upon as canonizing a Sabbath That which is insisted upon is this That Paul staying at Troas seven dayes no mention is made of the Christians there meeting together any other day but on the first day of the week upon which it is evident that they met and met on purpose for the most solemn Gospel-services and brake not up from them till midnight yea and the Holy Ghost mentions their meeting that day as an usual customary thing Mr. Brabourn puts us to too hard a task to prove that they abstained from their servile labour We hope our Brethren will not think that they were at their servile labour whiles Paul was preaching or while they were me◠together to partake of the Lords Supper And it is not very charitable for us to think if they had not kept this day as the Christian Sabbath that so near a solemn service which requireth preparation they should be distracting themselves with secular labour Besides that this will fall as heavy upon our brethren What one Text have our Brethren to prove that Paul or any Christians abstained from all servile labour on the seventh day which was the Jewish Sabbath or that they kept it It is indeed said Acts 13.14 15. That Paul coming to Antioch went into the Synagogue and sate down and after the reading of the Law and the Prophets upon the desire of the Rulers of the Synagogue Paul preacht a notable Gospel-sermon to them to convince them of their errors V. 42. The Gentiles desired that those words might be preached to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate it the next Sabbath and I must ingenuously confess that if that translation were necessary it would have more colour for an argument on our Brethrens side than any place I know in Scripture will afford them that the Christians when the Jews were gone should pitch upon the next Sabbath above other dayes to hear Paul again But as there is no necessity to translate it so so neither is that translation of the particle I think to be justified by any like usage of it We translate it Between generally See Matth. 18.15 Between thee and him alone Matth. 23 35. Luk. 11.51 Between the Temple and the Altar Luk. 16.26 There is a gulf between me and thee Joh. 4.26 In the mean while that is in the time between Acts 12.6 Peter was sleeping between two Souldiers Acts 15.9 betwixt us and them Rom. 2.15 Their thoughts in the mean while or between themselves as it is in the Margent So as to this very Text. The Margent tells you it may be read In the week between or in the Sabbath between If our Brethren will allow the latter which is justifiable there was a Sabbath between that and the next Jewish Sabbath which must be the Christian Sabbath but if they take it in the former sense the Gentiles did not desire Paul to preach the next sevent◠day those words but in the week between so the words are And the Margent of ou◠Bibles tell us the Translators saw thus it might be read nor could any thing lead them to this translation but v. 44. where it is said that the next Sabbath day came almost the whole City together to hear the word of the Lord which they might do yet that not the day which the Gentiles before mentioned desired to hear the same things again Acts 16. Paul comes to Derbe and Lystra quarters very full of Jewes for the Text saith for that very reason Paul circumcised Timothy though his Father was a Greek v. 3. Thence they go to Philippi there v. 13. It is said that on the Sabbath day they went out of the City by the River side where Prayer was wont to be made It is not indeed said it was by the Jews but Lydia is called one that worshipped God who but Jewes in Macedonia should worship God at that time I cannot tell for we never read before that the Gospel was preached in those parts Whereas Mr. Brabourn objects so it is said Cornelius Acts 10 2. was one who feared God with all his house it is true but he lived in Caesarea a place not so far from Hierusalem where the Apostles had so abundantly preacht the Gospel as Philippi in Macedonia was and therefore far more likely to be a Gentile Proselyte than Lydia was but at once to answer this objection of the Apostles going into the Jewish Synagogues and preaching on their Sabbath day either there or elsewhere where they were met 1. It is most evident that the Lord indulged the Christians a time to be satisfied that those things in this Rule of Worship given to the Jews which were ceremonial and temporary had an end during which time it was lawfull for them to observe them Though they all died with Christ yet the Lord allowed them having his own ancient Institution a time for honourable Burial Hence Acts 16. Paul circumcised Timothy as well as kept the Sabbath day and in the first Councel the Apostles injoyn'd the Gentiles to abstain from blood and things strangled and Rom. 14.6 gives a liberty to the Christian to observe the Jewish dayes This liberty did not last long for the Apostle tells the Galatians Acts 15.2 That if they were circumcised Christ should profit them nothing And in this very point of dayes Gal. 4.13 he tells them that he was afraid of them because they observed dayes and months and years It is manifest this Epistle to the Galathians was one of his last it was written from Rome where as he tells us he was then in bonds and as judicious Interpreters think not above two year before his death which was about 65 years after our Saviour That to the Romans was wrote long before so was his circumcising Timothy Acts 16.
urge them or at least only concerned the Jews in that time not afterward The fire forbidden to be kindled must necessarily be understood 1. Either in reference to the making the Tabernacle of which he there speaks or 2. more largely of any trade-fire kindled for men to work with to get a livelihood not such as is kindled for dressing of meat refreshing us in cold weather or when we are sick 1. It is not probable there was no fire in the Jews houses that made the feast at which our Saviour was Luk. 14. besides we find works paralell to this justified in Scripture Though going out of their doors on the Sabbath must be understood to gather manna Exod. 16.29 or upon other ends than in order to actions of piety neâ—ssity or preservation and mercy for that â—â—stance Numh. 15.32 33. The Scripture so shortly relates that story of the mans being put to death for gathering sticks on the Sabbath day as to the cause of it that it is hard to give a satisfactory answer Stoning to death was a punishment used in the highest cases as that of blasphemy c. with which our reason would not judge such a violation of the Sabbath as gathering sticks was to be put in the ballance but in the Judgement there could be no error for it was given by the Judge of the whole Earth who cannot err in appointing punishments to sins That he gathered sticks on the Sabbath and this was the matter of his guilt is plain but whether it was after some special command of Moses to the contrary which the scripture saith not or to assert a profane liberty and his not regarding the commandment of God when he had no need to it Or whether it was in order to kindle some fire for labour contrary to the precept Exod. 35.3 Or what other circumstance fell in to aggravate the action to such a degree of guilt we cannot tell Suppose it was to kindle a necessary fire yet we are sure it might have been done before the Sabbath so as it was an unnecessary labour as to any necessity but what a former neglect had created something was doubtless in it more than we have in the story It is certain Moses brings this example next after the Law against presumptuous sinners Num. 15.30 31 32. Nor do we read afterwards of any such examples of sevâ—rity But enough is said to shew how the Sabbath should be kept as a rest from labour 2. But this is not all it is called an holy rest the rest of the holy Sabbath and the commandment expresly saith Remember to keep it holy Now an holy rest certainly stands distinguished from a rest meerly natural when our bodies cease from action and worldly labour 2. A rest that is profane By which I understand not only a sinful rest unlawful on any day but a rest from recreations and pastimes lawful enough on other dayes We read not in the old Law of any toleration for sports on the Sabbath we read on the contrary that it was to be an holy rest kept holy c. To which sports cannot contribute It seems unreasonable to think that labour should be forbidden in order to our more serious and solemn service of God and yet sports should be allowed which every way as much distract and unfit the Soul for acts of solemn worship But the prophets are best interpreters of the Law Now the prophet Isaiah Isa 58.13 expounding this Law saith If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy-day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thy own pleasure nor speaking thy own words Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Jacob thy father for the mouth of the Lord hath spoken it There is a precept v. 13. and a promise annexed to the due observance of that precept v. 14. The precept is directive for the sanctification of the Sabbath which is called the Sabbath the Lords holy day The end of the Sabbath for which God instituted it and which every one ought in the observation of it to aim at and shalt honour him the honouring and glorifying of God that is the end Then you have the manner directed how you should honour God in it 1. By a reverent esteem of it calling it Honourable 2. By a free and chearful entertaining it calling it a delight 3. By an abstaining from our own pleasure our own words our own wayes and turning our foot from it Our own pleasure word wayes certainly signify such pleasure such words such wayes as we meerly serve and gratifie our selves by and bring no immediate honour and glory to God Now whether this be not as exclusive of all recreations sports pastimes c. as of all laborious actions other than those before excepted by warrant from the word of God I leave to every conscientious and sober Christian to consider with himself and judge I shall only further add that what Divines truly say of all other moral precepts must be true of this That where an action is in any precept forbidden all words and thoughts relating to it are also forbidden and this is also hinted by the prophet in special in those words not speaking thy own words I am not ignorant that many of our brethren in the other reformed Churches are not of our minds in this point of the Sabbath But 1. It is therefore to be observed that they do not think the Sabbath moral we do and â—rge it as commanded us in the fourth Commandment 2. And secondly upon inquiry we may possibly find that both amongst their Ministers and People those who are most strict in their lives lament the looseness of others of their Brethren in this thing and order their personal demeanours and their Families after another rate However we are to live by rule and not by example I have thus as shortly as I could opened your duty and shewed you how the Sabbath is to be kept as a rest as an holy rest unto the Lord. Let me now plead with my brethren that knowing our Masters will we may do it I will urge a few arguments in the case 1. It is a piece of Religion by which the people of God have formerly more honoured God in these Nations than in most if not than in any other places Professors strict observation of the Sabbath in England hath even from the beginning of the Reformation been their Crown and their Glory Oh let not this Crown in our dayes fall from our heads God hath alwayes had in this Nation a strict Sabbath-observing people in the worst of times There have been of late greater light greater means more preaching more Profession than in former times oh let there not be a less strict Sabbath-keeping
than formerly This would be but an ill requitall of the God of their mercies Men in other little things have a zeal to keep up the credit and repute of their Countrey certainly it should not in this grow cold None certainly can think this is rather an argument on the other side as intimating that my plea is for an unnecessary strictness If the opinion of duty in such severe observation of Sabbaths should be a mistake yet unquestionably in the practice there can be no considerable mistake on this hand If a man upon any other day of the week in order to the putting his heart into and keeping his heart in the better frame for Religious Worship to be in that day performed should resolve to meddle with no labour to allow himself no diversions by Sports nor to ingage in any worldly or more idle discourse certainly every one would say he did well and can any be condemned either by another or by his own Conscience for doing this on the Sabbath-day when by the confession of all they are obliged either by the fourth Commandment as we say or by the custom or command of the Church as others say to more and more solemn acts of Worship than upon the week-dayes Surely if we had not particular Precepts in the cause yet the consideration of the great and solemn services we are that day to perform to God which reason will tell us should be performed with the best attention of minde and intention of spirit and improved when done to the best advantage would oblige us to this rest from worldly actions worldly discourses vain and useless pleasures which must necessarily divert our minds from our spiritual employments and take up that time which might be better improved in the concocting the Word we have heard and due digesting of it by meditation and applying it to our hearts Now considering over and above this that this hath been the honour of the Professours of Religion in England it certainly ought to prevail with ingenuous children of so good Parents especially when it is impossible that they should find any errour in the practice if any will fancy that there is a mistake as to the opinion of a necessity of such strictness If any of them can say which I much doubt yea I firmly believe the contrary he that reads and prayes in his family and prayes with the Congregation and hears a Sermon or two in the Sabbath though he also in the vacation of these exercises doth some worldly business and discourseth of it or recreates himself with some sports not sinfull doth well yet they must say he who forbears these sports labours discourses on that day doth better if not with respect to the command strictly yet with reference to the dutyes he is to perform that he may the better perform them and make the better improvement and advantage of them and with reference to scandall and the destroying the Souls of others yea and in reference to his own Soul Reason obliging us in such cases of doubt to take the safest part 2. Secondly Consider I beseech you the influence that it hath upon an holy life and conversation Compare the lives of those that are strict in the observation of the Sabbath with the lives of those that are more remiss in it and where you see an abatement as to strictness in keeping Sabbaths whether you do not find also a proportionable abatement of holiness almost in all their other converse Observe and see if they be as conscientious according to Davids resolution Psal 101.2 to walk in their house in a perfect way To instruct their Families according to Abrahams copy Gen. 18.19 commanding them to keep the way of the Lord. Teaching the Law of God unto their children diligently and whetting it upon them as it is in the Hebrew and talking of it when they sit in their houses and when they walk in the way when they lye down and when they rise up according to Gods command Deut. 6.7 whether they be so diligent and constant in praying with their families so offering up their morning and evening sacrifices to the Lord. Indeed it is not reasonable to presume that those who will not spend the Sabbath thus should spend any considerable time of their working-dayes thus when they have a free liberty to work by the Laws of God and men considering especially that on the Sabbath-day they are restrained from labour not only by the Law of God but by the Laws of the Nation and general usage and custom of the place where they are But I fear upon observation we shall finde that those who are loose in the observation of the Sabbath are not very strict in any other piece of their conversation I remember the learned Junius in his Analytick Explication of Numbers upon the story before mentioned concerning him that gathered sticks starts a question whether then it was such a crime to gather sticks on the Sabbath day He answers it thus That the Precept of the Sabbath was the clausula the conclusion of all the Precepts that concerned the Worship of God in which God would have all exercises of piety imbibed whence it was that he who was in the least guilty of the profanation of that was guilty of a profanation of the whole Worship of God Again that Christian who is possessed with a dread of the Lord as to the Sabbath and walks in that dread all that day will find it influential upon him the whole week so that the strict observation of the Sabbath is both influential upon us as to holiness and is also an indication of holiness which should oblige Christians to the strict observation of it Buxtorf tells us of one of the Jewish Rabbies that wished His portion might be with those that began the Sabbath with those of Tiberias and ended it with those of Tseppore That is who sanctified the Sabbath in the longest proportion of time for Tsephore being a City placed on the top of a Mountain the Sun shined longer upon that than upon others and Tiberias being situated in a valley the Sun appeared to them not so soon as to others I think it may be a good wish for a Christian That his portion might be with them that begin the Sabbath soonest and end it latest and keep it most strictly Thirdly Methinks the typical notion of the Sabbath should something oblige us The Sabbath is not only a consequent and commemorative sign to us of Christs resurrection but it is also a predictional and antecedent sign of that glorious rest which remaineth for the people of God which way soever we look upon it it certainly calleth to us for a strict observation of it 1. Let us look upon it as a consequent sign as a memorial of the resurrection of the Lord Jesus Christ We are said to be risen with Christ whence the Apostle argues our duty to seek those things which are above To set our
it should be in the performance of his more direct and solemn worship 2. As to the effect or fruit of worship that is the impression of it which it leaves or the soul for I shall here speak nothing as to our pleasing God by the acts of homage which we perform which is the effect of i◠in reference to God We are commanded to desire the sincere milk of the word that we may grow thereby and certainly there is no serious Christian that goes out to hear a Sermon but doth propound to himself the increase of the knowledge of God the increase of faith in God the increase of the fear o◠God the increase of love to God and other graces None goes to a Sacrament but propounds to himself for his end the meeting of God in the Ordinance and receiving som◠blessing from him either as to spiritual life comfort or strength Now I appeal to th◠reason of Christians whether in order 〈◊〉 this end they had not need spend all the Sabbath time after the performance of their solemn acts of worship meditating of what they have heard in the word what they have seen and heard and done in a Sacrament you know the parable of the sower The thorns which our Saviour expounds the cares of the world choaked the word The fowls of the air pickt up the seed which fell by the way side worldly thoughts worldly discourses worldly business immediately after hearing immediately after a Sacrament are like thorns choaking the word or Birds of the air picking up the seed So as if we had no other argument than this yet it were in this case not inconsiderable But Fifthly methinks it should something prevail with us to consider how much stress God laies upon it How many times doth he inculcate the precept with how many additional precepts doth he hedge it how severely doth he punish the violators how often is it mentioned as the very head of Religion yea as the whole of it I say first how often doth God inculcate it Exod. 16.23 which text argueth it given before the law promulged in Sinai Exod. 20. Exod. 31.14 Lev. 23.3 Deut. 5.14 Lev. 19.3 and in abundance of other texts With how many additional precepts did God hedge it which though some of them but temporary yet argued Gods eye on the observation of his Sabbath such as those for not stirring out of doors to gather Manna Not kindling the artificers fire How sharply did God himself order the punishment of that poor wretch that gathered sticks on that day in pursuance of which the writers of the Jewish antiquities tell us Sabbath-breakers were wont to be stoned to death as Idolaters Blasphemers false Prophets c. incestuous Persons Sodomites Buggerers burners of their children in sacrifice to Molech Witches cursers of Parents and such as were rebelious against Parents We read of none else stoned to death For I count inticers to idolatry accessaries to these under their principals The righteous God appointed the same punishment to the Sabbath-breaker as to the vilest and worst of men which letteth us see what magnitude this sin of the violation of the Sabbath hath in the Lords eye And if we look considerately we shall find that the sanctification of the Sabbath is by God looked upon as a duty of the first and highest sort It is made one of his moral and perpetual precepts it is ushered in with a word of remark◠Remember to keep holy the Sabbath day The observation of it in the Precept is more particularly directed Thou shalt do no manner of work thou nor thy Son nor thy Daughter nor thy man-servant nor thy maid-servant nor the Cattle within thy Gates It is joyned with the most natural necessary and momentous duties Lev. 19.3 Fear every man his Father and keep my Sabbaths It is mentioned in Scripture as the head of all Religion and therefore chosen out by God to express all Religion by and where the violation of all Religion is taxed it is ordinarily taxed under this notion of not keeping or profaning the Lords Sabbath Ezek. 20.13 16 21 24. ch 23.38 and supposing the Promises made to the strict observation of the Sabbath to be Synechdochicall and to be understood of such as keep close to and are strict in all pieces of instituted Worship yet Gods choosing of this part of Worship to express the whole by it is sufficient to let us know how much God ever laid upon the strict observation of the Sabbath as much as if God had told us that without it we do nothing in Religion It is worth the observing how cross men are to God in this thing tything mine and annis and cummin and making light of this far more weighty thing We read indeed under the Jewish Poedagogy of musick and singing and garments used in the worldly Sanctuary as the Apostle calls it but we no where read of any Promises made to these more external rites and little observances of bowing c. we see many men zealous for these things but oh how careless in this great thing not only violating the Precept but of so debaucht consciences as to teach men so to do which saith our Saviour is to make men least in the Kingdom of God Math. 5. But certainly Christians we should look as God doth and lay the stress of our practice where he layes it The Precept of the fourth Commandment is one thing the Argument is another who so saith the Precept or any thing in that is ceremonial leaves us but nine Commandments contrary to the faith of all the people of God from the very beginning of the world and they who will argue the Precept temporary because the argument had but a temporary obligation make a fair way to blot out the first Commandment because the Argument in the letter of it only concerned the Jews who were the only people God brought out of the land of Egypt out of the house of bondage I say in the letter of it I know we are also by Christ brought out of a spiritual Egypt out of a spiritual bondage and if we can thus blot out the first Commandment and the fourth and the Papists blot out the second which they do and interpret the third only to prohibit false swearing as some others have done we have fairly quitted the first Table and have nothing to get quit of but the second and we leave the whole world as a generation of Belial without any yoke at all 6. After this it may not be amiss for us to consider the Promises made to those that keep the Lords Sabbaths and the threatnings against the violaters of them The first I shall instance in shall be that Jerem. 17. from the 20. to the 24. v. their not observing the Sabbath according to the Command is made their great crime from the 24. v. is a Promise made to the better observation of it v. 27. a threatning denounced in case of neglect