they heard Christ discourse they cried out Lord evermore give us of this Bread Not so much as the Type of that Bread which can give Satisfaction and Rest to the Soul was communicated on their Sabbath and that was a plain enough Indication that their Sabbath was not the true Rest 3. In the very form of its first Institution Exod. 16. 23. the Imposition of the Name bewrays the nature of the thing is the Rest of the Sabbath Sabbathon Sabbath the Sabbatism the Sabbath holy to the Lord so Ainsworth reads it But he is exceeding wide of the sense of the Hebrew Word Sabbathon in translating it Sabbatism except he takes Sabbatism for a Diminitive for Schindler in his Penteglot and P. Fagius on the Chaldee Paraphrase Exod. 31. 15. affirm that Sabbathon hath the form of a Diminitive which saith he the Hebrews form by adding on to the end of the Primitive as Isch viz. Ishcon virunculus so of Sabbath comes Sabbathon Sabbatulum And Fagius observes that the Hebrew Doctors do thus distinguish these two words that Sabbath signifies the whole day from beginning to end Sabbathon that part of the Eve before the just beginning of the Sabbath which was taken from the prophane and added to the sacred Time by such as chose rather to over-do than to come short The Name therefore given Saturday-Sabbath at first was the Puny Sabbath the demy-Rest or the Eve-rest of the true Sabbath A Diminitive Rest for Children under Age preparative to that holy Rest suitable to Men which was to succeed 4. David speaking of another day of Rest than that which Moses had instituted the Celebration of and of another Rest than that which Joshua brought them into the Possession of made so clear a Comment upon the Precept of the Sabbath as well as of their Rest in Canaan as from thence the Jews might have collected that both were but shadows of a better Rest and better Day of Rest approaching by the same way of Ratiocination that the Apostle useth in the 3d and 4th Chapters to the Hebrews Touching the Rest of Canaan it is not material to my Business and therefore I shall not speak of that but occasionally But what the Author of that Epistle argueth from David's speaking of another day so long a time after the giving of the Precept touching Saturday-Sabbath is of such moment towards the right Perception of the Strenuousness of his Arguments for both and of so great Concernment towards the Illustration of that Point I am now handling as I shall for the clearing of the Apostle's Discourse on that Subject commit to the Censure of the pious and learned these Annotations 1. The Rest of Joshua and the Sabbath of Moses as reflected on by David are that Yoke of Heifers wherewith the Apostle plows to find out the Riddle of the Lord's-day-Sabbath and the not making them to draw equally is the main reason why Commentators make no better Work of St. Paul's Arguments touching another Day and why they make a balk or a bungle of the Christian Sabbath though all the Texts alledged not only in their own most natural Tendency but in the Apostle's express Application of them look directly thitherward I will begin with that which Beza confesses to be a most obscure place Heb. 4. 3. For we which have believed do enter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that Rest as he said as I have sworn in my Wrath if they shall enter into my Rest although the Works were finished from the Foundation of the World It is the Mis-translation of this last Clause makes this Text unintelligible but if Men did not shut their Eyes for fear of seeing the Light of the Christian-Sabbath dart in upon them from hence or cast the Vail of their own Pre-occupations upon the face of it there would be no Obscurity at all in it for take it as the Apostle gave it if it were writ by him in Greek and it is as light as Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they shall enter into my Rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equidem scilicet nempe I mean or that is to say or to wit in the Works when they were finished from the Foundation of the World i. e. They shall not enter into that Rest I took on the seventh Day when I saw all things that I had made and lo it was very good For he speaks in a certain place of the seventh Day on this wise And God did rest the seventh Day from all his Works as it immediately follows vers 4. by which Quotation of what is said Gen. 2. 2. the Apostle proves that he hath given a right Explanation of David's Words when he saith the Rest of God there meant is God's resting in the Contemplation of the Perfections of his Works on the seventh Day upon the account whereof he blessed the seventh Day because it is there said of the seventh Day that God rested from all his Works And that he had rightly concluded from God's swearing Unbelievers out of his Rest that Believers that is Christians had entred into it seeing the only Bar put in against entering is Unbelief he proves vers 5. from that place of David which the Apostle had taken for his Text Chap. 3. and in this place again that is he speaks again of the seventh Day on this wise If they shall enter into my Rest The reason of which Consequence the Apostle gives vers 6. Seeing then some must enter in for to what purpose else serves the Promise of entring and they to whom it was first preached entred not in because of Vnbelief The Consequence is so plain that it needs not be repeated to wit that therefore they that have believed are entred And again or furthermore vers 7. He limiteth a certain day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying to David to day after so long a time it is said To day if you will hear my Voice That is the Day that David speaks of cannot be the Jewish Saturday-Sabbath for the Jews were very zealous in keeping that carnal Commandment insomuch as he that did but gather a few Sticks was stoned to death and in recompence thereof had bodily Rest given them by Joshua in Canaan but it was many hundreds of Years after that that David spake of another Day and another Rest which he would not have done if that had been God's seventh Day 's Rest conducting them to the true Rest For if Jesus i. e. Joshua had given them Rest then would he not afterwards have spoken of another Day vers 8. From all which Premises the Apostle draws this Conclusion There remaineth therefore a Rest to the People of God ver 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. therefore the Sabbatism remains or is left or falls to the share of the People of God i.e. to the Christian Church according to that Rom. 9. 25. I will call them my People that were not my People And now Sabbatism is not so hard to be
a little before the promulgation of that on Mount Sinai viz. at the first gathering of Manna or as laying an obligation upon you to observe that also so as you must keep two Sabbaths in a week for the prevention of either of which mistakes now that I am come to the mentioning of the fourth Precept I will let you know that though indeed as you are Men you are obliged to keep in memory the Rest of the Creation yet as you are Jews a Nation separated to God from all Nations God hath dispensed with you as to the precise day and expects that you should keep that day which he hath peculiarly appointed you to celebrate in commemoration of his giving you rest from Egyptian Bondage which was so severe and afflicting that in regard thereof it had been better for you that you had not been created or died as soon as you were born Note from hence that the fourth Precept when applied to the Jews ought to be interpreted as commanding one day of seven But as it stands in the Decalogue and appertains to all Nations and Ages it commands the celebration of the precise Seventh day whereon God rested So directly contrary to Moses his Exposition of this Law does the common cry of modern Expositers go who make it command A seventh day to all and The seventh day to the Jews Observe how unaccountable these Expositors make the Christian Practise of keeping Sunday if that be not the seventh day of the fourth Precept but only one of the seven seeing that Precept enjoyns the seventh on which God rested and that upon this reason because God rested thereon And how justifiable the Jewish practise was of keeping Saturday though that was not the seventh day whereon God rested for they had for their so doing a plain Divine Precept of their Ceremonial and peculiar Law dispencing in respect of the day with the Law of the Sabbath which was given to Adam and his whole Posterity from the beginning Let it be noted in the next place that all the other nine Precepts repeated here by Moses are the very same verbatim with those that were writ on the two Tables as they were spoken on the Mount but the fourth Precept as it is repeated here is not the same fourth Precept that was spoken by God's Mouth and writ by God's Finger but vastly different from that both in its form and reason and both peculiar to the Jews but neither of them applicable to other Nations Not the former for as the Jews were a part of the Patriarchal Church seeing God had for that time of their Separation from other Nations assigned them another day than that of the fourth Precept as it stands in the Decalogue it was very requisit that a Memento should be presixt before that Command to sanctifie the Patriarchal-Sabbath which was to take place again when the Partition-Wall should be broken down that they might then after so long an intermission call to mind or remembrance God's primitive Seventh-day to sanctifie it And therefore the fourth Precept in the Decalogue begins with Remember But there is no Remember prefixt before this Precept as it is here repeated by Moses and adapted to the Jewish state because as such they were to sanctify Saturday and to observe the Precept as enjoining to them the Sanctification of that Day as their peculiar Sabbath only till the time of Reformation and then they were to forget it thus Judaiz'd as well as the rest of their Ceremonial Laws At which time of Restauration this their new Saturday-Sabbath would be grown old and must come no more in remembrance Isa 65. 17. And then the Covering of the Ark where the two Tables of the everlasting Law was laid up being taken away the Jews might reade the fourth Precept as it was uttered from the Lord's Mouth vvith a Memento before it to put them in remembrance of that seventh day whereon God rested I would thank that Man who will give me any better or indeed any other Reason than this why a Memento should begin this Precept and none of the rest seeing we ought as well remember to observe them as this or why Moses should prefix Remember before the fourth Precept as it stands in the Decalogue and not as he repeats it here Or why he should assign God's resting as the ground of the fourth Precept there and the Israelites resting from Egyptian Bondage as the reason of it here Or lastly how Moses can be acquitted from self-contradiction from adding to and taking from the words of the Law when in the twentieth of Exodus he saith God spake thus Remember c. for in six days the Lord made c. wherefore the Lord blessed c. And yet in this 5th of Deut. he not only leaves out the Remember and the Reason of the fourth Precept in the Decalogue but assigns another reason and yet after all tells them These words the Lord spake unto all your Assembly in the Mount and he added no more and he wrote them in two Tables of Stone How can Moses his Fidelity in this case be vindicated but by this Salvo That the other nine do indifferently appertain to Jew and Gentile and therefore they are repeated intirely as they came from God's Mouth But the fourth Precept for that time did not appertain to the Jews either as to the Day commanded to be sanctified or the reason for its Sanctification but only in regard of its equity in respect of the proportion of time but to all Mankind save the Jews at all times and would appertain to the Jews when Christ had made of that twain Jew and Gentile one and therefore Moses to secure that entirely against that time sets it down in the Decalogue word by word as God spake it But when he applies that Precept to the peculiar state of the Jews at that present to whom God had before the promulgation of the Law on the holy Mount appointed another Day for their weekly Sabbath than that whereon God had rested it had been ridiculous to have mentioned God's finishing his Work of Creation in six Days and his resting on the seventh as the reason why the Jews should rest on that Day whereon God wrought and therefore he omits that and assigns another reason most proper and cogent and repeats no more of the Precept but what was common to them and other Nations And thus it 's true what Moses saith These words the Lord spake in the Mount unto your whole Assembly and he added no more that is that you are at present concern'd in And as to the words expressing the reason God spake them in the Preface to the whole Decalogue as the reason of your being obliged above other Nations to keep all and every one of those Laws and my applying them to the Law of the Sabbath is a faithful exposition of both the Laws concerning the Sabbath to wit the Ceremonial which concerns you alone and the
Septuagint which renders it The Seventh Day altho our last Translation of the Bible follows the Hebrew Altho the Puritans as they were called have called long and loud to our Church to rectify the Reading and conform it to the Hebrew as knowing that their opinion of the fourth Precept commandeth a Seventh not the Seventh Day is utterly overthrown by rendring it Wherefore the Lord Blessed the Seventh-day And altho our Church hath gratified their Clamours in conforming the Epistles and Gospels to our last Translation yet in the forenamed versions of the fourth Precept she adheres still to the Septuagint and persisteth in teaching her Children young and old that the Sabbath of the fourth Precept in the plain literal sense of it is the Seventh day wherein God rested and therefore sanctified and separated to be observed by us Christians in obedience to that Precept and in conformity to God's Example Or to give her sense of this Precept thus translated in her own words Homilie of the time and place of Prayer God expresly in the fourth Precept commandeth the observation of the Sabbath which is our Sunday And not only commandeth it but also by his own example doth stir and provoke us to diligent keeping of the same And a little after this Example and Command of God the Godly Christian People began to follow immediately after the Ascension of our Lord Christ It was you see in obedience to this Command urged by this Example that the Christians began to celebrate Sunday in our Churche's Judgment In Obedience I say to this Precept in the plain literal sense of it For sure the Church of England is a more indulgent Mother than to teach her Babes by Tropes and Figures and far-fetch'd Consequences what that holy Will of God is to the keeping whereof their Baptismal Vow obligeth them or to oblige them to say Lord have Mercy upon us and incline our hearts to keep this Law after the pronouncing of the fourth Precept at the Lord's Table if that did not stand intirely in every tittle of it according to its plain and primitive sense in as full force now under the Gospel as any of the rest Moses was faithful in God's House and therefore at his repeating of the Decalogue and applying it to the Israelites he lets them know that they were not concerned in that Reason for sanctifying of that Sabbath which God published on the Mount to wit because God rested on the seventh-Seventh-day but urgeth the keeping of their Sabbath by another Reason peculiar to themselves to wit their resting from Egyptian Bondage Deut. 5. which very Reason is an Argument that their Saturday-Sabbath was not the day on which God rested but local and temporary And God's urging the sanctifying of the Sabbath of the fourth Precept from his own Example argues the day therein commanded to be the day whereon God rested and to concern all Ages and Nations The reason of it being common to all and therefore to be our Sunday And this speaks the faithfulness of our Church viz. her informing her Children that the whole and intire both Precept and Reason appertains to us Christians and therefore we are bound to beg pardon for the breach thereof and Grace to observe it I had never much Artificial yet have so much Natural Logick as to think this a very strange Inference God rested the Seventh-day that is Saturday wherefore the Lord blessed the Sabbath day that is Sunday and the common Opinion to be void of Reason viz. That the day commanded in this Precept is gon but the Precept remains seeing all that 's commanded is the sanctifying of the day whereon God rested It may with every whit as much reason be said the honouring of Father and Mother is gone but the Law commanding that Honour is still in force as that the day whereon the Command bids us rest is gone but the Precept commanding that Day of Rest remains as if that day injoyned belonged to the Jews and the Precept enjoyning to us My resentment of such horrible absurdities unavoidably issuing from the common Opinion that Saturday is the Day whereon God rested and that Day which he commanded the Jews to sanctifie in the fourth Precept And yet that the Precept is still in force to us Christians obliging us to sanctifie another day Sunday in Conjunction with the reverence I bear to the sounder Doctrine of the Church of England viz. That the fourth Precept commands us to celebrate Sunday upon the Account of God's resting on that day first put me upon that enquiry whereof my Treatise of the Sabbath is the result viz. whether that Hypothesis could be proved from Scripture and Reason and if proved whether it would secure unto us our Sunday-Sabbath without any new Institution by Christ's Precept upon better grounds than can be laid by the vulgar opinion and such as free our Necks from the yoak of those carnal austerities which attend the Jewish Temporary and Ceremonial Saturday-Sabbath This Design I confess affronts the whole World of private modern Writers but I have standing on my side the Church of England which carried on the Reformation of Christian Religion from Papal Innovations more pecately regularly cautiously and with a greater respect to Catholick Antiquity than any other Reformed Church did And that which inclined me the rather to follow her Conduct through my whole Tract of the Sabbath was this because I observed that the Writers upon the fourth Precept have fallen into inextricable perplexities meerly through this one mistake That the Sabbath injoyned in that Precept is Saturday and not as our Church teacheth Sunday And that if they had followed our Churches Clew they would have found the way out of those Labyrinths wherein they have lost themselves For if Sunday be the Day whereon God rested and therefore commanded in that Precept to be sanctified after God's Example and unless it be that day wereon God rested that Precept does not command the sanctification of it how naturally will these Consequences follow 1. That Adam and the Patriarchs could not be ignorant of that Example of God which was laid down in the Precept as the Reason why we are to sanctifie it for if that reason oblige us who only hear it It must much more oblige Adam who after a sort saw it 2. That the Law of the Saturday-Sabbath is not expresly commanded in that Precept but only reducible to it in regard of its equity and proportion of time viz. one of seven And therefore Saturday-Sabbath may depart and the Precept continue in full force Nay that Sabbath together with the Ceremonial Precepts concerning it must as the rest of Mosaick Ceremonies depart at the rending of the Vail and give way to the Sunday-Sabbath And thus the Christian Church is disburdened of those Austerities about which there hath been so much wrangling amongst Modern Writers 3. That there was no need of a new Gospel-Precept for the first Institution of Sunday-Sabbath and that
fell on Sunday Thus the first month days 10 17 24. The second month days 1 8 15 were Sundays And thus these Instances will mutually illustrate one another as we shall see in the remaining Inferences also which we shall make from the second instance of a Sunday-Sabbath 2. The next thing I infer hence is this That on this Sunday falling on the tenth of the first month Moses and Aaron spake unto the whole Congregation concerning the Ceremonies and institution of the Passover Exod. 12. 1 2 3. Speak ye unto all the Congregation the whole Church of the Israelites so Ainsworth saying on the tenth day that they take up a Lamb c. So Ainsworth verbatim after the He-Hebrew saying that the Hebrew refers the 10th day to Moses and Aaron's speaking to them more distinctly Speak ye on the tenth day And they shall take up a Lamb. And vers 21. where Moses speaks then to the Elders saying Draw you out a Lamb. And vers 22. Where the Text saith They went and did as Moses and Aaron had commanded them From these Texts it is clear as day that it was the tenth day whereon this Speech was made to the Church-Assemhly For this term Then can speak nothing less and the sequel implies that at the breaking up of the Assembly they went immediately and took up their Lambs the same day for the Passover that was to be kept the 14th day Besides seeing the taking up the Paschals on the tenth day was peculiar to this first Passover as also were several other Ceremonies of it as the after-practice of the Jews and of our Saviour himself evinceth It had been madness to have bid them on the 14th day take up Lambs on the tenth foregoing And therefore I wonder to see wise Men like so many Geese in a mist straggle in so much light from the plain path of most obvious truth into that maze of vulgar errour viz. that Moses spake to the Congregation on the 14th day touching the Institution of the Passover especially when I consider the weakness of the Argument inducing them into that opinion this being their Herculean because it is said This night will I pass through Egypt and stay c. But who save one that hath his Eyes in the ends of the Earth can over-look this easy answer that that is spoken of the night of that day whereof there he speaks not of that whereon he spake From the Premises also appears the over-sight of them who prolong the three days darkness unto the 14th day dreaming as if they had been frighted out of their Senses by some of those Hob-Goblins which they fancy appear'd to the Egyptians during that darkness that the Israelites took that opportunity to provide themselves for their Journey of Egyptian Jewels and other necessaries This indeed had been a robbing of the Egyptians with a witness But they must have had Cats Eyes if they could see where their Prey lay in that palpable darkness For though the Israelites had light where they dwelt yet I do not think that they could find in the dwellings of the Egyptians light enough to pilfer by if they did not bring it with them in their Eyes or Cloakbags from Goshan Lastly How opposite is this to the whole series of the History which tells us that the Egyptians lent them freely what they had occasion for That Moses was in high esteem of Pharaoh's Servants and all the Egyptians who would have lent or given the Israelites the Shirts off their backs to have been quit of them and their Plagues together 3. From the foresaid Texts and the circumstances of the story it appears that this Assembly was not called togather by special Summons upon an extraordinary account but met upon ordinary course For 1. How could Moses or any body else convene them on such a sudden who were scattered throughout all the Land of Egypt to gather stubble 2. Or is it probable that their Taskmasters would have permitted them to leave their work to assemble on such a Summons 3. Or if the Israelites had obtain'd a play-day of their Taskmasters is it like they would have met together upon the Summons of Moses whom they look'd upon as a Person that came to make their bondage more heavy Exod. 5. 21. and to whose promises they gave no heed the last time before this he had occasion to speak with them Exod. 6. 9. They must therefore either be assembled now upon course or by immediate inspiration of them one by one for there can be no other subterfuge here And there is no disputeing with Men that betake themselves to such fastness Briefly the matter stands thus The tenth day being the weekly Sabbath whereon they usually met to worship God Moses and Aaron are commanded by God to take the opportunity of that Convention to speak unto them And considering the Circumstances the Jews were then in it is more then probable that these Conventions were of the like nature when they met with Moses to chide and curse him And when Moses applied himself to them with promises of a good issue to his Message and they regarded not As also that the Egyptians and by consequence all other Nations celebrated the same day of the week Sunday For can it be imagined that the Jews in Egypt who were kept so close to their work as to have their task set them day by day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Samaritan Translation renders Pensum quotidianum their daily Task Targum Dnhelos per singulos dies every several day And the Hebrew opus diei in die suâ the work of every day in its proper day would be allowed to rest from their daily work on Sundays if their Taskmasters and the rest of the Egyptians had not themselves also rested on that day On the other hand it was as much the interest of the Egyptians to have the Israelites rest on Sunday as it was to the Jews to have the Stranger within their Gates rest on Saturday because if the Strangers might have followed their ordinary Callings on those days whereon the Natives rested from theirs they would have diverted the gain of that work from the Natives Grotius in exp Decalogue 4. The last Inference I draw from this second Instance is that this solemn Assembly was for Religious Worship Which the Premises duly considered evince For it was an Assembly upon course celebrated by the Israelites at what time the Egyptians also rested for what else can we imagine they met together but to worship God And seeing their Bondage was so hard that their Taskmasters would not let them rest while themselves were at their daily labour it may be safely concluded that on whatsoever day they had remission from their daily Tasks so as to meet together the Egyptians also ceased from their works I cannot see what possibly can invalidate this Consequence but the Dream of this Assembly's being kept during the time of Darkness when the Egyptians
the whole third Chapters unto chap. 4. which from ver 3. And in process of time they brought Offerings unto the Lord shews how the Patriarchs sanctified that Day that God had sanctified It is most manifest from this plain Chronological account of the sacred History that Man fell was restored and thrust out of Paradise the sixth day Cherubims being plac'd with flaming Swords to guard the Tree of Life leaving Adam no hope of life by the first Covenant whither then could he look for Life Eternal but to the promised Seed in Faith of whose Blood and acknowledgment of his own Sin he offered by God's appointment those Beasts in Sacrifice of whose skin 's God made him and Eve Coats that they appearing before God in that which was a Type of the Robes of Righteousness and pleading the Blood of the Covenant might be found and accepted in Christ in whom alone God is well-pleased and smelleth a sweet savour of Rest Upon which account he rested the seventh day and Adam with him in Christ To Adam ' s celebrating the praises of his Redeemer on this Sabbath Day the Chaldee Paraphrase or Targum of Jonathan who was fellow-disciple to Hillel with good old Simeon fourty years before our Saviour's incarnation saith P. Fagius on Gen. 1. seems to have respect for thus that renders the title of Psalm 92. An Hymn which the first man Adam said for the Sabbath-Day as Ainsworth observes Dicunt Rabboth quod Adamus hunc psalmum protulit quando creatus erat vesper Sabbati postea peccavit erat maledictus in hora duodecima diei sexti crat expulsas ab Edene Deus benedictus venit ad judicium mortis Sabbatum super vevit Et Adam Eucharistias quia erat liberatus a judicio mortis profert Darash R. Arama Vicars decupla carticum Adami dicitur ab Hebraeis quod talia dicere potuit Adamus cum res adeo primum conditas aspexit Grot. The Rabbins say that Adam made this Psalm on the Eve of the Sabbath at twelve of the Clock of the Day wherein he was created and afterwards sinned and was accursed and driven out of Eden The blessed God came to pass the Sentence of Death upon him the Sabbath came upon him And Adam because he was set free from the Sentence of Death brought forth thanksgiving Offerings That is saith Grotius because Adam may be supposed to have said such like words when he beheld the things that God created in the beginning SECT II. But all this together may perhaps seem too great a weight to hang upon the single Pin of this one Argument drawn from the Chronology of the History I will therefore more distinctly shew the truth of each particular 1. That Adam fell on the sixth day seems evident from that Greek Proverb grounded upon the almost universal Consent of the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam was formed and deformed the same day quoted by Hamond L' Estrange p. 8. Which universal Consent took its rise from Psal 49. 12. Hinc Colligunt Hebraei in Berescit Rabba gloriam primi hominis cum eo non per noctisse Cartw. Mell. Broughton most confidently affirms that Adam did not continue in his Integrity one hour and affirms that all Jews are of that opinion from the Authority of Maimonides and from that Proverb of modern Jews above-said He also saith that all the Greek Fathers are of the same opinion Vna nocte integritate non permanebat Adam saith Vicars for which he quotes the Arabick and Persic Pentateuch The Septuagint indeed renders the above-quoted Text Psa 49 12 thus Man being in honour understandeth not As if it were the same with vers 23. The Syr. Arab and Simmachus follow the Septuagint but this reading contradicts all Hebrew Copies and the best Hebrew Doctors David Kimhi Aben Ezra c. and antient Fathers as Jerom c. who render it thus Adam or Man being in honour did not lodg there a Night or Adam did not lodg one Night in Honour non pernoctavit did not stay one Night in that Estate for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jalin the Hebrew Word here used signifies properly to lodg or stay for a Night Gen. 31. 54. Laban and Jacob tarried all Night in the Mount and early in the Morning departed Gen. 32. 21. Jacob himself lodged with the Company that Night I might add that the Targum interprets Gen. 2. 15. And the Lord took the Man and placed him in the Garden of Eden by a Syriack Word Sharah which in Hiphil signifies to place in a lodging for a Night thus is this word used in the Syriack New Testament Acts 20. 15. And the next day we came to Samos and lodged at Trogillium and the next day c. Luke 9. 12. When the day begun to wear away the Disciples said Send the Multitude away that they may lodg in the Villages Luke 2. 7. There was no place for them in the Inn in the Room they had taken up to lodg in for that Night Shindler Pentaglot So early began our Saviour to have the Chastisment of our Sin laid upon him in a way parallel to Adam's Fall he with his blessed Mother being thrust out of the Inn the Hour he was born as Adam was thrust out of Paradise the day he was created Thus our Saviour gives his Suffrage to John 8. 44. where he stiles the Devil a Murderer from the beginning for this term in the beginning denotes the six days of the Creation and precisely terminates where God finished that Work as is apparent from Gen. 1. 1. In the Beginning God made Heaven and Earth that is in the space of six days wherein the whole Species of things in Heaven and Earth had their beginning Or as our Saviour explains it Mark 13. 19. In those days shall be Afflictions such as was not from the beginning of the Creation which God created the whole frame whereof speaking of the same thing he calls the World and the space wherein it was made the beginning of the World Mat. 24. 21. or as it is rendred John 9. 33. since the World began was it not heard that c. that is since God finished the Work of Creation Thus the beginning circumscribed the whole Work of Creation Heb. 1. 10. Thou Lord in the beginning founded the Earth c. And though sometimes it may seem to denote the Duration before when it is spoken of God Prov. 8. 22. The Lord possessed me in the beginning of his way before his Works of old yet it no where extends its Signification beyound the six days Work when it is applied to the Creature It was therefore within the compass of the six days that this Murderer slew our first Parents 2. That Adam was restored through the Promise of the Woman's Seed the same day whereon he fell is apparent from our Saviour his being stiled Rev. 13. 8. the Lamb slain from the Foundation of the World for this is of the very same
in the case of Divorce that it was so from the beginning when the Pharisees urged him with this reply why did Moses then command c. Mat. 19. 7 8. I therefore humbly conceive that there is no way of expounding these Fathers consistent with the opinion of the Anti Prolepsarians comparable to that which I have given as being most natural and literal as securing the credit of these Champions of the Christian Cause against Jews and consonant to right reason and sacred writ Arg. 3. For that the seventh day injoyn'd the Patriarchs was not that day that was appointed the Jews may be evinc'd from the distinction that sacred Writ makes betwixt that Ceremonial Law touching their Saturday-Sabbath and that Moral Law given to all to sanctifie the seventh day from the Creation exprest in the fourth Precept of the Decalogue or if you please as Epiphanius observes contra Ebionaeos betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Natural or Moral Sabbath which was determined from the beginning And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Ceremonial or temporary Sabbath determined under the Mosaical Law Now that sacred Scripture doth plainly difference these from one another nay casts up a great Gulph betwixt them appears from hence 1. The fourth Precept was delivered in the audience of all the People immediately by God's own Mouth on Mount Sinai Deut. 4. 12. But the Law of Saturday-Sabbath was delivered by God unto Moses alone and by him to the Rulers of the Congregation Exod. 16. 20. This difference is intimated by Pethaliah Nehem. 9. 13 14. Thou camest down also upon Mount Sinai and spakest with them from Heaven and gavest them right Judgment and true Laws good Statutes and Commandments vers 14. And thou madest known unto them thy holy Sabbath and commandest them Precepts Statutes and Laws by the hand of Moses thy Servant Here the Decalogue is plainly discriminated from that Law of the Sabbath which was peculiar to the Jews 1. By this that the ten Commandments were spoken by God himself speaking on Mount Sinai But the Law of the Sabbath together with the rest of those temporary Laws were made known to the Israelites by the hand of Moses 2. By his styling the Laws of the Decalogue right true good but not vouchsafing to give any of those titles to the Law of the Jewish Sabbath and other Ceremonials which speak the first to be bottom'd upon their own innate Righteousness and Goodness and therefore to be permanent and universal to all Mankind but the last to want these Properties and therefore to have been carnal Ordinances imposed on them until the time of Reformation Heb. 9. 10. not to have been faultless Heb. 8. 7 8. to have been Statutes that were not good and Judgments whereby they could not have lived Ezek. 20. 25. It is not unworthy of observation that through the 20th Chapter of Ezekiel where-ever it is said of his Statutes and Judgments that if a Man do them he shall even live in them the Sabbaths that God gave them are excluded from that priviledg and mentioned distinctly as separated in regard thereof from the Moral Law As vers 10 11. I brought them into the Wilderness and gave them my Statutes and shewed them my Judgments which if a Man do he shall even live in them Moreover also I gave them my Sabbaths and vers 21. they walked not in my Statutes neither kept my Judgments which if a Man do he shall even live in them they polluted my Sabbaths If the Prophet had not meant here to put this difference betwixt the Decalogue and the Ceremonial Law whereof that of the Saturday-Sabbath with the rest of their Sabbaths monthly yearly c. was the prime and therefore mentioned in the name of the other Ceremonials That in doing the Law of the Decalogue a Man may live but not in keeping the Ceremonial Law whereof that of their Sabbath was a part He would have said Judgments Statutes and Sabbaths which if a Man c. Now what can be more manifestly demonstrated than the vast difference betwixt these Laws is demonstrated to be in these Texts which present that Law of the Sabbath which God gave the Jews to have been a Law that could not perfect him that kept it as to Conscience and therefore to have been temporary and peculiar to the Jews 3. By his saying of the first that God gave them Of the Jewish Sabbath that God made it known unto them as a thing they were ignorant of before which cannot be applied to the Patriarchal Sabbath to which the 4th Precept relates for they were acquainted with that by an uninterrupted Tradition from the Patriarchs But of that Sabbath that was instituted at the gathering of Manna to wit their Saturday-Sabbath which was then and not till then first instituted and so strange that when the People had gathered a double portion on the sixth day the sixth day of their gathering not of the antient Patriarchal Week the Elders went and told Moses as not knowing what that meant which a Child might have known if Saturday the day following had been their antient Sabbath From the Premises may be gathered not only that the Scripture puts a difference betwixt the fourth Precept and the Law for Saturday-Sabbath by declaring the first to have been delivered by God's own Mouth the other by the hand of Moses But also by attributing those Titles of True Good Righteous to the fourth Precept which it gives to the other nine and are incompatible to the Law of the Saturday-Sabbath 3. And by affirming the Law of the Jewish Sabbath to have been first published at the gathering of Manna whereas the Sabbath of the fourth Precept was made known to Adam and observed by him and his successive generations To proceed to other differences betwixt these Laws 4. The fourth Precept was writ in Tables of Stone by God's own Finger Deut. 4. 13. But the Law of the Saturday-Sabbath with other Ceremonials were written by Moses in a Book Exod. 24. 4. 5. The two Tables were put into the Ark Deut. 10. 2 5. which was never opened that we read of save when the Philistines looked into it and at Solomon's translating it into his Temple at what time nothing was found within the Ark save the two Tables no not so much as Aron's Rod and Pot of Manna as Sanctius and others conceive because Aaron's Rod and Pot of Manna were placed not in the Ark but Tabernacle Exod. 16. 33. Numb 17. 10. or as others think because no part of the Law but only the two Tables were put under the propitiatory into the Ark though the Pot and Rod were placed there also Heb. 9. 4. But that all other Laws wrote by Moses himself were placed on the outward side of the Ark is the common opinion and substantially grounded upon that Text Deut. 31. 26. Take this Book of the Law and put it in the side of the Ark. 6. God's placing the fourth Precept in
the Decalogue declares it to be of the same nature with the rest of the Ten for how can it stand with the Wisdom of the God of Order who forbad plowing with an Ox and an Ass who prohibited the wearing of Linsy-woolsy and was so careful that the Male and Female Sex should wear different Apparel to shuffle a Ceremonial Law amongst his Moral Laws seeing that would have been a far greater Indecorum than the yoking of an Ox and an Ass together would have rendred the Decalogue a piece of Linsie-woolsie and have been the apparalling of permanent and transient of perpetual and temporary Laws which in their own nature differ more than Male and Female that is specifically in the same garb SECT II. But that which makes the greatest difference betwixt these Sabbaths is this The Sabbath of the fourth Precept and that commanded the Jews are grounded upon different Reasons The first in commemoration of the Creation which is common to all persons in all ages and places The other 1. That it might be a sign to discriminate the Jews from all other Nations Exod. 31. 13. It is a sign between me and you that I am the Lord your God that is That I have taken you to be unto me a People and an Inheritance Deut. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Lord your God which have separated you from all other Nations Lev. 20. 24. Now if other Nations had celebrated Saturday as their weekly Sabbath and not another day of the week the Jews could not have been discriminated from them by their observing the same day this would have been no part of the Wall of Partition 2. The Jews weekly as well as their monthly Sabbaths were Shadows of good things to come the Body whereof is Christ Col. 2. 16. If therefore the Sabbath of the fourth Precept had been the Jewish Sabbath it ought to have been abolished when Christ the Substance is come as well as other Ceremonial Laws But this is contrary to the sense of the Universal Church which reckons this one of the ten Commandments And our Church hath appointed this Precept with the rest of the Decalogue to be pronounced at the Lord's Table and enjoyned her Children to beg pardon for the breach of this and Grace to encline their Hearts to keep it which would be the putting of a Cheat upon them if that Precept in the plain Letter of it were not still in force and the putting a figurative sense upon it would make it as unintelligible to vulgar capacities as if it were in Latine And so much the more hard to be understood as the Church in her Liturgies and Catechisms wherein she propounds Milk to Babes affects the greatest plainness of Speech Upon which account most serious Persons have been prejudic'd against Calvin's Interpretation of Christ's descent into Hell that being an Article of the common Faith and therefore to be interpreted in the plain literal sense Let me add that the Church no where declares her Sentiments more plainly than in publick Liturgies upon which Consideration St. Austin so often appeals from those Testimonies of Fathers which Pelagius urged to the forms of Common-Prayer And therefore tho a thousand private Doctors Opinion should thwart me yet I having the Opinion of the whole Church declared in her Liturgies for me if not in so many words yet in her general practice unavoidably inferring what I maintain to wit that the fourth Precept of the Decalogue is still in full force this is sufficient to acquit my Assertion from the imputation of Novelty or singularity as being no other but what I drew from my Mother's the Church of England's Breasts not only by good consequence as hath been shewed but in plain words for in the Homily of the time and place of Prayer she tells us that God expresly in the fourth Precept commandeth the celebration of the Sabbath which is our Sunday But I have greater Authority than this of the Church even Christ himself who could not endure that he should be thought to come to destroy the Law and assures us that not one jot or tittle should fall from the Law Mat. 5. 17. which all interpret to be meant of the Decalogue whose fourth Precept must therefore be concluded to have nothing in it that is ceremonial typical and upon that account to be abolished as instituting a Sabbath to be a shadow of good things to come 3. The Sabbath appropriate to the Jews was commanded them to be a Memorial of God's giving them rest from Egyptian Servitude Deut. 5. 15. Remember that thou wast a Servant in the Land of Egypt and that the Lord thy God brought thee out thence therefore the Lord thy God commanded thee to keep the Sabbath Day Observe here the difference betwixt the Law of the Sabbath given on Mount Sinai and this in Deuteronomy tho it be repeated in the Decalogue For this Book containing an explanation of the Law whether Moral Ceremonial or Judicial and application of it to the particular state of the Jews Moses in this Text Judaizeth the fourth Precept and therefore assigns as the reason of its institution thus applied and limited not God's resting on the Seventh Day from his Work which is common to all Mankind but his causing them to rest from their servil work under the Egyptians which was peculiar to the Jews Which is a manifest Argument that the Sabbath of the Decalogue engraven in the Tables was of larger extent than this mentioned in Deuteronomy or else why should the Reason of the one be universal of the other particular As also that the Jews were obliged to the observation of their Sabbath not from the literal and primary sense of the fourth Precept as all Mankind are and always were except the Jews to whom God appointed another Sabbath but only from the equity of it For seeing God had sanctified the precise Seventh Day whereon he had rested to be observed by all Men it was meet that the Jews should keep holy one Day of seven and that Day which God had peculiarly enjoyned them viz. Saturday tho that was not the Sabbath of the fourth Precept the Lawgiver having Right to dispense with his own Law And this is clearly the plain meaning of Moses his inserting vers 12. as the Lord hath commanded thee or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had commanded thee viz. before the publishing of the Decalogue on Mount Sinai and of his leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the first word of the fourth Precept as it was delivered on Sinai by which word mankind was called upon to call to mind the Patriarchal Sabbath or rather his transferring it to his mentioning their Egyptian bondage vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and remember that thou wast a Bondsman c. As if Moses had said perhaps you may interpret the fourth Precept repeating the Law of the Patriarchal Sabbath as either vacating that Law of the Sabbath he gave you
from his own Works as God did from his For as God rested on the seventh Day from his proper Works as Creator that being the proper Work of God the Father who made me and all the World though as to other kind of Works the Father worketh hitherto Even so he that is entred into the Rest of the People of God the Christian-Sabbath doth therein most genuinely imitate God in that he also hath ceased from his Works that is the Works of the Law of Moses that being the proper Notion of Works in St. Paul's Sence whensoever he makes Comparison betwixt the Law and the Gospel And the Works of the Law being the proper Works of the Hebrews to whom this Epistle was directed as differencing them from all other Nations He hath cast off that Yoak of Ceremonies which neither we nor our Fathers could bear and hath taken the easy Yoke of Christ upon him that he may find rest to his Soul And what an apt Introduction is this to what is immediately subjoyned vers 11. Let us therefore strive to enter into this same Rest lest any Man fall after the same Example of Vnbelief Let me therefore perswade you to imitate God in his Seventh-Day's Rest lest you imitate your fore-Fathers in Unbelief and be excluded from eternal Rest From which fearful State the best way to be secured is to attend upon Christian Lord's-Day's Assemblies and Administrations where you shall hear Moses in the Newness of his Spirit not in the Oldness of the Letter you will see that Vail that Moses put upon his Face done away if you will turn unto the Lord and will find the Word of God as a sharp two-edged Sword drawn out of the Scabbard of Types and Ceremonies wherein it could not do any Execution upon the Soul and so weilded as it shall pierce even to the dividing asunder of the Soul and Spirit which is the plain Importance of vers 12. For the Word of God is quick c. that is as it is dispenc'd in Christian-Assembles into which if an Unbeliever should come while they are prophesying 1 Cor. 14. 24. that is applying Old-Testament Prophesies unto Christ and proving thence that Jesus is the Christ he is judg'd convinc'd of all convinc'd of the Sin of Unbelief Joh. 16. 8. convinc'd and judg'd of all that is all that prophesy one by one 1 Cor. 14. 31. not only by the prophesying of such as like Apollos are mighty in the Scriptures Act. 18. 28. but is so mightily convinc'd that Jesus is the Christ even of the weakest of them that have the Gift of Prophesying that is of applying the Old-Testament for proof of the truth of the Gospel he is I say by this powerful Word so convinc'd as the Secrets of his Heart are made manifest and so falling down on his Face he glorifieth God and confesseth that God is in you of a Truth 1 Cor. 14. 25. By the Premises it appears that the Apostle's scope in his Discourse of the Sabbath is to withdraw the Jews from the Celebration of their Fruitless Sabbath to the Observation of the Christian-Sabbath As also how well God provided for the Settlement of publick-stated Assemblies in the Church when the Jewish Sabbaths were antiquated by letting the Apostles see that though the Law for that was out of date Col. 2. 16. yet there remained a Sabbath to the People of God viz. That which was instituted from the beginning and commanded in the Decalogue Had the Apostle indeed only decried that and not establish'd this it might have been thought that the Church had been left to her choice what Day of the Week to have celebrated as Calvin and the Prolepsarians conceive But as if the holy Ghost had purposely intended to obviate that Errour the admitting whereof would unavoidably bring Confusion into the Christian World he was pleased to direct the same Apostle whose Pen had cancel'd the Jewish to write in Vindication of the Christian-Sabbath and to inform him that seeing the Partition-wall was taken down there was a plain and open way made for the Restauration of the Patriarchal Sunday-Sabbath that Sabbath in the sanctifying whereof the greatest part of those Worthies mentioned Heb. 11. had received Grace to offer acceptable Sacrifices to God by Faith in the promised Seed to walk with God to be upright before him in the most general Apostacies to obey his Call unreservedly though they knew not whither To exert such Heroick Acts of Faith Patience Contempt of the World Dependance on God c. as made them the Wonders of that World which was unworthy of them and Paterns to the best of Christians That Sabbath in the Celebration whereof the Christian-Church forsook the Jewish Synagogue then became the Synagogue of Satan and betook themselves to the Communion of the General-Assembly and Church of the First-born consisting of all those who from the Publication of the Promise of Christ to Adam had been begotten again of the immortal Seed of that ever-induring Word administred to the Patriarchs and all that adhere to the Patriarchal Religion in all Nations and Ages and administred without those carnal Ordinances and unprofitable bodily Exercises wherewith the Jews Sabbath was incumbred if not wholly taken up therewith For the Jews that out-went the Ox and Ass in keeping the Mosaical Sabbath as such did not go beyond them in the Strength of the Services thereof which could not perfect them that frequented them as touching Conscience but in the strength of the Ordinances of the Patriarchal Sabbath so that it was their doing Sunday's Work on their Saturdays that sanctified the Jews as to Conscience Their own Sabbath's Rest from Work sanctifying them only by the external visible separating of them from other Nations to the end that our Saviour's Descent from Abraham might be more conspicuous And therefore as their fore-Fathers sell short through their looking no further than Canaan so those then Moderate Jews to whom he writes would also fall short of Eternal Rest if they did not look forward beyond their Sabbath-Day to Sunday or the Lord's-Day-Sabbath in the Ordinances whereof Saving Grace is so plentifully dispenc'd as the Eunuch shall have no cause to say I am a dry Tree nor the Sun of the Stranger to complain I am utterly cut off from God's People If they take hold of God's Covenant and keep his Sabbaths now under the Gospel tho they were excluded from the Congregation of the Lord under the Mosaical Sabbath Isa 56. 4 c. but their Sacrifices shall be accepted upon his Altar and he will make them joyful in his House of Prayer To this God of all Grace who deals thus bountifully with us Gentiles even to the Father Son and Holy-Ghost be given all Praises and Adoration now and for ever Amen FINIS Books printed for and sold by RICHARD CHISWELL FOLIO Dr. Cave's Lives of the Primitive Fathers in 2 Vol. Dr. Cary's Chronological Account of Ancient Time Wilson's Compleat Christian
understood but that the Signification thereof might easily be found out if Men could digest it as Platonism Latinism Graecism signifies the pure natural and genuine Imitation of Plato of the Latine or Greek Tongue so Sabbatism is nothing else but the genuine Imitation of the Sabbath and according to the Tenor of the Apostle's Discourse of that complacential Rest which God took on the seventh Day It remains therefore that the Christian or Lord's-day-Sabbath is the most natural and genuine Copy of God's Rest But it is beyond my Intention to make a just Comment I intended these short Notes as Instances only to shew how Men's disgusting the Notion of a Christian-Sabbath makes them cast up from their nauceating Stomacks the Apostle's Arguments undigested 2. The next Bugbear that frights Men out of the plain way of Truth is a Conceit that when they hear the sound of a seventh-day Sabbath they think they hear the Man-drakes Voice of the Jewish Sabbath I need not here give Instances of this for they occur every-where in all Men's Writings concerning the Sabbath And it is too too common an Opinion that the Jewish Sabbath is the seventh Day in the order of the Creation and our Christian Sabbath the First de Die autem primo Mundi constat inter omnes illum fuisse Diem Dominicum Gregor de Valentia Tom. 1. Disp 5. Quest 3. Pun. 1. Quando quidem Dies septimus ab eo fuit Dies Sabbati Concerning the First Day of the World it is agreed amongst all Men that it was the Lord's-day seeing the Seventh from that was the day of the Sabbath yea his Conceit is that it was called Sunday from the beginning because the Light created on the first Day was the Light of the Sun not yet endowed with its proper Motion North and South which it received the fourth Day but only with that of the Primum mobile from East and West But I have sufficiently proved the contrary to wit that the Jewish Sabbath was not the seventh but sixth Day in order of the Creation but only of gathering Quails and Mannah And that our Lord's-day tho according to the Jewish Idiom it be called the First Day the first Day of their Week after that God had appointed them to observe another beginning of their Work as well as Year then was in use before yet it is in reality the Seventh Day of the Week commencing that Account from the Creation and the same Day of the Week whereon God rested 3. The last thing I shall name here is as a remora to Mens arrival at the true meaning of the Apostle's Discourse is a Tincture with that Spirit which Luther's Aerij Daemones were of or with that wherein they in the Corinthian Church were immerst who would be of Christ in opposition to Paul and Apollos These Men's high-flown Minds will not stoop to the Contemplation of any Sabbath-Day to be celebrated under the Gospel in the visible Communion of Saints but hang hovering in the Clouds about a Day of Rest purely spiritual nor of any Rest but everlasting and in this humour so spiritualize the Apostle's Arguments as they leave nothing in them after their Chymical Operations but thin etherial Vehicles or flitting Elizian Shades But can a certain Day limited to the seventh be an individuum vagum or a limited Day be the eternal Sabbath What ever mean Thoughts such Men may have of the Christian or Lord's-Day-Sabbath the divinely inspired Pen-man had such an high Esteem of it as he thought it a Subject worthy to be treated on as being a very sovereign means to prevent Apostacy and to hold Christians to their Profession For that 's the mark he aimed at and concludes his Discourse of the Sabbath with the mention of that as his aim Chap. 4. 14. as he had begun that Discourse with an Exhortation of the same Tendency viz. To hold fast their Profession Yea it is the main Scope of the whole Epistle to disswade the Hebrew Christians from forsaking Church-Assemblies as some had done and drawn back to the Perdition of their Souls and to perswade them to a firm adhering to Christian-Fellowship in the Administration of Sabbath-Ordinances On which Days also he strictly chargeth the Ministers to be instant in preaching calling that a Preaching in Season and with the same Breath stiling Preaching in the Synagogues of the Jews on their Saturday-Sabbath Preaching out of season 2 Tim. 4. 2. That I do not by this Exposition of them pervert the Apostle's Words will be manifest if 1. We consider that the Precept for Preaching presupposeth an Audience of Men. I think none will imagine that Timothy was bound by this Injunction to preach to Stones as they say Venerable Bede did once nor to Sheep Hogs and Birds as that goodly Saint of the Pope's making Anthony is fabled to have done frequently 2. That a publick Audience could not be had but upon stated Days of meeting either upon a civil account as in Markets c. or upon a religious account as in the Jewish Synagogues every of their Sabbath-Days and in Christian Churches on the Lord's-Day the first Day of the Week in the Jewish Reckoning 3. That the Apostles took all Occasions of such publick Assemblies to preach the Gospel besides their teaching from House to House 4. That their Attendance upon the Administration of Gospel-Ordinances to the Church would not permit them on the Lord's-Days to preach to Forreign Assembles either of Jews or Gentiles and therefore preaching to them was out of season being performed on Week-Days Days that were not then appointed of God to be Seasons for sacred Solemnities for even the Jewish Sabbath though it had been appointed to that Nation for a time to be their weekly Sabbath yet not it's grown out of Season and the Patriarchal Sunday-Sabbath came into season whence Preaching on that day is stiled Preaching in Season How much Light this Observation casts upon the Apostle's Discourse and what Darkness the vulgar Opinion viz. that the Apostle speaks of a spiritual and eternal Rest hath drawn-over the Hearts of Men in their reading this part even of the New Testament is apparent from this one Instance vers 10. For he that is entred into his Rest hath ceased from his own Works as God did from his Learned Men are puzled how to give such a Sence of this Clause as is coherent with the Context But understand the Apostle to speak here of the Christian Lord's-Day-Sabbath and the sence is as clear as the Sun at Noon-day and that sence admirably consonant with what precedes and follows thus It remains therefore that the Church in sanctifying the Lord's-Day doth most properly imitate God's seventh Day Rest For he that is entred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Rest of that same People of God to whom the Sabbatism appertains for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Antecedent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he also hath ceased