17. Christ The Reader may further observe that it is not here said The seventh day was the Sabbath but Is in the present tense and this because God never declared that the seventh day should be observed untill the daies of Moses although the Godhead did ever from the first seventh day acquiesce in Christ and not onely upon the seventh day but every day and every minute and so will do to eternity when no distinction of daies shall be any more but one everlasting day Therefore they are mistaken that think the seventh day to have been appointed to be observed on the first seventh day of the world as a Sabbath for in all the Histories of the Patriarks before the Flood and also after the Flood in the Mosaicall History of Noah Abraham Isaac and Jacob the Reader will never find the word Sabbath so much as once mentioned untill Moses wrote the History of his own time which was about 24 hundred years after the creation of the world We observe also that in St. Jerom according to the Originall and generally in all the Latin Writers Calvin and all these words are otherwise read than our English Translation hath rendred them for we read them thus The seventh day is the Sabbath of the Lord thy God but they Septimo die Sabbatum Domini Dei tui est i. e. On the seventh day the Sabboth of the Lord thy God is By these words it may appear that the seventh day was not the true and reall Sabbath here meant but that the celebration and memoriall of the Morall Sabbath was to be performed on the seventh day so that the Sabbath and the seventh day are two distinct things and differ as much as substance and shadow For the Rest of God in Christ is the true Sabbath both of God and men and the corporall rest of men was no more but onely the memoriall and celebration thereof Just so the Fathers spake concerning the great Christian Festivall of the Nativity of Christ on the 8th of the Kalends of January or 25th of December a Cyp. n. 99 Adest Christi Nativitas And b Orig. n. 46. Hieron n. 41. Hodie verus Sol mundo ortus est And c Chrys n. 61. Deus hodie factus est homo And d Aug. de Temp. Ser. 16. Hodie natus est Christus i. e. Now is the Nativity of Christ come This day the true Sun is risen This day was God made Man To day was Christ born In all which passages every one knows that these Fathers meant not that Christ was really born on that very particular day wherein they spake or wrote these words but onely that the celebration of his Nativity was performed on that day So it is here the seventh day was not the true reall and morall Sabbath but onely the day appointed for the memoriall and celebration of that Sabbath for the true Sabbath was the rest of God and men in Christ and the seventh day was the time appointed for the celebration thereof Nazianzen saith of Christian Festivalls e Naz. O. rat 39. Festi celebratio est memoria Dei i. e. Christian Festivals are but memorials of God So God himself said of the Sabbath-Feast Verily my Sabbath ye shall keep for it is a signe between me and you that ye may know that I am the Lord JEHOVA that doth sanctifie you In it thou shalt not do any work First this branch doubtlesse belongeth onely to the Ceremoniall Jewish or seventh-day Sabbath but not at all to the true substantiall Sabbath and therefore it doth not in the least concern us Christians by vertue of this Law because the seventh day or Saturday-Sabbath is antiquated and quite gon 2. If this branch did belong to the Morall Sabbath or if the sanctifying of the seventh day were the onely Sabbath meant in this Commandment surely it would be a great sin to do any of the prohibited works on that day in any case of necessity or inconvenience because the Morall Law of God is indispensable and so may not be transgressed upon any pretence whatsoever as is before shewed 3. If this branch were Morall it must needs be in force at this day and then No fire must be kindled Exod. 35. 3. No sticks gathered Numb 15. 32. Nor Manna Exod. 16. 26. No burden carried Neh. 13. 19. Jer. 17. 21. No journeying or going out of our place Exod. 16. 29. No harvest-work Exod. 34. 21. In a word we might not feed our Cattle or milk our Kine or draw a Beast out of a pit nor perform the works of Surgery of Midwifery or quench a burning house But if we can shew that such works were done on the seventh day and also that they are sufficiently warranted to be inoffensive to God then I trust the Reader will perceive that this prohibition of works doth not at all belong to the keeping of the true morall and everlasting Sabbath but onely to the Jewish sanctifying of their ceremoniall and temporall Sabbath And therefore this Law was dispensable in case of necessity or of charitable convenience as may thus appear 1. The Israelites performed the works of Journeying and War in their marching about â—ericho seven daies together one of them must be the Sabbath day This was done by God's expresse command in the Old Testament And in the New Testament there is also expresse mention of a Sabbath day's journey Act. 1. 12. 2. The Priests in the Temple carried fuell and kindled fires offered Sacrifices and baked bread and so as Christ said they profaned Mat. 12. 5. the Sabbath that is the seventh day or ceremoniall Sabbath and yet were blamelesse And this because there was a necessity laid on them even the commandment of God who yet would not have so commanded against his own morall Law 3. As for carrying burdens we know Christ commanded the impotent man to take Joh. 5. 8. take up his bed And for Cures himself performed many on the Sabbath day on set purpose to undeceive the Jews in their Sabbaticall and Pharisaicall superstitions And also excused his own Disciples for gathering corn on the Sabbath 4 As for the works of mercy and charity towards our brethren and even to our poor cattle how many generall precepts have we A righteous man regardeth the life of his Prov. 12. 10. Mat. 12. 11 beast It is Christ's own orgument If a sheep may be lifted out of a pit on the Sabbath day much more may a man in danger be holpen This he grounded on the Word of God by his Prophet Hos 67. I will have mercy and not sacrifice That is God will rather dispense with his own due for a while then thereby retard the works of mercy and compassion The Psalmist saith O Lord thou preservest â—sal 36. 6. man and beast Thus As Moses cast the two Tables of the Law out of his hands and brake them and yet Exod 32. 19. thereby brake
In a word he that understands in what particular thing the Rest of God consisteth may by the same easily apprehend why it is fixed on this seventh day Wherefore the Lord blessed c. That which our English readeth Wherefore St. Jerom and the Latines generally read Therefore idcircò From which word we observe that the Judaicall or Ceremoniall Sabbath was not appointed in consideration of the work of Creation or that men should on that day contemplate and meditate onely on the creatures of the world although those wonderfull works are also right worthy of our serious consideration and should be a great motive to incite us to glorisie the Almighty Creator but it was principally ordained to put both the Jews and us Christians also in mind of the Rest of God and to move us all to consider in what this Rest consisteth which doth far more concern us and our happinesse than all the world without it because otherwise neither the world nor any creatures therein nor the perfect knowledge by our Studies and Arts of all the excellencies and secrets thereof can bring us to that everlasting Rest which was but typically figured by this Ceremoniall Sabbath For What is a man profited if he gain the whole world and lose his own soul Mat. 16. 26. Now that this Wherefore or Therefore relateth to the Rest of God and not to his creating of the world we are expresly taught by Moses who tells us That God blessed the seventh day and sanctified it because that in it he had rested from all his works So that the Gen. 2. 3. Rest of man on that day was afterwards enacted by a Law for a memoriall of the Resting and not of the Working of God Concerning the blessing and sanctifying whereof we are next to enquire CHAP. XXI The Exposition concluded The meaning of blessing and hallowing the Sabbath day The difference of hallowing God's Name and hallowing of Creatures and of the differences of Holiness When the Seventh day was first hallowed and how it was dis-hallowed Something of Sacrilege How the Prophets spake truly of things to come as if they had been past Of the Prophetical figure called Anticipation with Rules and Examples thereof applied to this Sabbath The Lord blessed the Sabbath day or Seventh day THe Leiturgie of the Church of England readeth the Seventh day but the Original hath the Sabbath day Both are read indifferently as Gen. 2. 3. hath the Seventh day and so have some of the other languages in this Commandement as appeareth in the late incomparable and renowned work of our new Great Bible Indeed both are one in this place For the Sabbath Ceremonial is but the Seventh day and the Seventh day only is that Sabbath which is here meant it being but a Sabbath Typical Blessed the Sabbath day To blesse Benedicere is to speak some good of it as in the Leiturgie of St Basil this Prayer is found a Basil n. 2 Domine loquere bonum in cor Regis pro Ecclesia tua When God blesseth he conferreth some favour or special priviledge as here on the Sabbath day such as it was capable of and in order to that purpose for which it was blessed which was to signifie Man's Rest in Christ The blessing of a Day is not like his blessing of a Man on whom by blessing he doth effectually conferre something that is beneficial to him as spirituall Graces or temporal Favours as in Children Lands Cattel Basket and Store mentioned Deut. 28. and as Isaac blessed his Sons with the dew of Heaven and fatnesse of the Earth But the Sabbath being uncapable of such benedictions the blessing of it must consist in such respects as these 1. God chose that day for his own Mysterious Rest 2. He appointed that day only and not any of the other six to be for a memorial to his people of the grand blessing of their Rest in Christ 3. He ordained it for a corporal rest both for Men and Cattel 4. He gave most strict command upon pain of capital punishment for the keeping thereof 5. He appointed larger Sacrifices on that day than on the former dayes 6. He appointed a larger portion of Manna on the Parasceue as a provision for the Sabbath 7. He appointed this holy day to be weekly that is two and fifty times in the year whereas other Festivals except new-Moons were but once These or such like are the blessings thereof And hallowed it Hallowed is holied or sanctified The meaning is that God designed it to be an holy or hallowed day To be an hallowed or sanctified day is to be divided separated or distinguished from other common dayes by way of preferment honour and preheminence and to be set apart so as that work which might lawfully have been done on that day before it was hallowed might not be done on it after the hallowing thereof We read of hallowed or holy oyl holy vessels holy vestments and holy places which might not be used or applied to any other service but that only for which they were hallowed and destinated So this hallowed day was not to be imployed in common works as other unhallowed dayes were for that would have been a profanation thereof but it was wholly to be bestowed and spent in the service of God the Sanctifier by the serious and thankful consideration of that blessed Rest which he had procured and designed for Man And this hallowed use was to continue from the first institution thereof untill the period and repealing of it by the same God who hallowed it Which was performed evidently by Jesus Christ who is the same God which did sanctifie it and this he did not untill God had actually and visibly exhibited in the â—lesh the reall and substantial accomplishment of that Typical Ceremonial and Temporary Sabbath in the Person of the said Lord Jesus But yet during the vigour and continuance of this hallowing the Sabbath day was not altogether and absolutely quitted from all manner of working We know the Priests did then work hard and Souldiers marched and other works were lawfully done the reason was because this Sabbatical Hallowing was but meerly figurative and ceremonial and therefore dispensable in case of pressing necessity and charitable accommodation toward our brethren and in duty to God and also because such workings are commanded by a Superiour Law even the Moral Law of God whereby we are required To love the Lord our God with all our heart and our neighbour as our self This Law hath been in force ever since the Creation was finished and so shall continue until the end of the World but the hallowing of the Seventh day was neither from the beginning nor was it to last to the end of the World being but Ceremonial and Temporary and therefore ought to give place to the Law Moral We find Hallowing or Holiness applied diversly to several things and for divers considerations First There is an Holiness Essential which is only
they are not fit to be imposed on Christians CHAP. III. Of Ceremonial Laws Why God expressed a dislike of them before they were abrogated Of the dissolving of them and particularly of the Sabbath by Christ Why Christ dissolved the Sabbath The judgment of the Fathers therein That it is now pernicious to Sabbatize as the Jews did and yet do That Christ appointed no new Sabbath-day instead of the old CHAP. IV. Of Laws Moral and why they are so called More of Sunday-Sabbatizing Of Origen and of his Christian Sabbath That Saturday was a Church-day for Sermons Sacraments and Scripture-Lessons and a Fasting-day long after Origen's time That Christians did more reverently keep Saturday then the Jews did that Sabbath That Sunday is not to be called Sabbath Why Easter-day was altered from the Jewish Paschal-day The Author 's reverent esteem of the Christian-Sunday CHAP. V. Of the fourth Commandment what part of it is Morall and what is Ceremonial Why a Ceremonial is taken into the ten Commandments Of the Memento and some other prerogatives proper to this fourth Commandment The excellent benefit of this Sabbath-Law Why it is placed in the midst of the Commandments How the whole Law by it is performable by men CHAP. VI. That Christ is the true Morall Sabbath Why he is concealed under the word Sabbath That the Scriptures do declare him to be the Sabbath The difference of the Lord of Sabbâ—oth and the Lord of the Sabbath Of that Sabbatism mentioned Heb. 4. 9. A passage of Isaiah and another of St. Paul applied to Christ's Sabbathship That Sabbath-breaking is not called a sin in the New Testament CHAP. VII The doctrine of the Primitive Church concerning the Sabbath shewed out of Tertullian and other Father How the Patriarks kept the Sabbath before the daies of Moses The doctrine of the Church herein The meaning of the Prayers at the rehear sing of the ten Commandments How the Law may be written in our hearts and how it is so performable CHAP. VIII That Christ is called a Day Why Christ and the seventh day are both called Sabbath The first institution for keeping holy the seventh day Why the first seventh day of the world is described without mention of evening and morning The Sabbath described by Philo the Jew That the Sabbath and Melchisedech were parallel types of Christ CHAP. IX The sanctifying of the Sabbath How thâ— Godhead is said to be sanctified How the human nature of Christ is sanctified Of the name of God That it signifies God himself That the name Jesus signifies the Person of Jesus How God sanctifieth us and how we sanctifie God How Christ being the Sabbath is to be sanctified or kept holy CHAP. X. Of God's Resting That it is not acessation from working Nor meant of his ending the Creation Nor of layiâ—â— aside his care and providence in Government That his Rest and Working do consist together Something concerning the Originall of human Souls Of Universalls what they are and where to be found A Question discoursed Whether God created any new kinds of Creatures since the first seventh day Two Queries propounded CHAP. XI That the Rest of God is fixed on the seventh day onely although he did intermit Creation for some time in every former day That his Rest did not consist in any meer creature Of the Rest of God before the Creation That God performed part of the Creation on the seventh day and what that was Jewish Fables concerning the creation of Adam and Eve CHAP. XII Why the Rest of God is not mentioned untill the seventh day Why it is fixed on the Creation of mankind rather than of any other of the Creatures Answers to certain Enquiries That the consideration of Christ to be propagated from the man and the woman was the onely cause of this expression of the Rest of God CHAP. XIII That the Rest of God consisted in his purpose of producing Christ is proved by Scripture and Reason Of the Image of God Why the Woman was taken out of the Man Of the union of Christ with Mankind That this union was shewed by Christ in the Sacramentall Bread and Wine That the Soul of Christ was derived or propagated from the first man Something concerning Universall Redemption CHAP. XIV Of Adam's solitude and something concerning Monastick life with the reasons thereof That the help by the Woman consisted not in respect of Society nor of Child-bearing simply considered but onely in respect of the propagation of Christ Of Child-bearing and that it is not salvificall without faith in Christ Of Good and Evill occasioned by the Woman Why she was called Vita or Life Why God permitted the Woman to occasion the Fall CHAP. XV. An Answer to the Question How God can be said to Rest That the Rest of God is onely in Christ and Why That the Tabernacle and Temple are called God's Resting place onely as they were figures of Christ That the Ark is called God's strength in the same respect That God's Rest in Sion is also meant of Christ That the union of God and Man in Christ was ordained onely in order to man's Salvation and everlasting Rest That man's Rest is called God's Rest Certain Conclusion concerning this Rest of God CHAP. XVI That the Rest of Man is called God's Rest is shewed by other like passages of Scripture That Christ is called the Rest of God Onely because he is the Rest of Mankind An Answer to the second Querie above mentioned viz. Why God is said to Rest onely on the first seventh day and not before The Conclusion of the Doctrine of God's Rest and St. Austin's judgement therein CHAP. XVII An exposition of the Ceremoniall part of the fourth Commandement begun That the six dayes labour is not a Precept but onely a Permission That the seventh day is called a Sabbath onely because it was a figure of the true Sabbath That the seventh-day-Sabbath was not changed by Christ to the eighth day but utterly dissolved That it was never instituted till the daies of Moses St. Jerom's translation and our English examined The Jewish Sabbath and Christian Festivalls compared Of works on the Jewish Sabbath That their corporall Rest was but a figure of our spirituall Rest in Christ CHAP. XVIII The Exposition continued Why the Woman is not here mentioned That sons or servants sinned not by working upon command The miseries of servants Why Cattle might not be wrought on Sabbath daies That strangers were not obliged to Sabbatize except they resided within the Jewish pale Why cattle are mentioned before strangers Why servants cattle and strangers are not mentioned at the beginning of this Law with the Memento That by these circumstances the seventh-day-Sabbath is proved to be meerly Ceremonial and Judaical CHAP. XIX The Exposition continued How God is said to have made all in six daies and yet that he ended not his work untill the seventh day Why the Creation was prolonged six daies Of the order of Creatures
first Heaven then Earth When the Heaven of Angels was made That their Heaven was intended principally for mankind Why Heaven and Earth are mentioned together Why the making of Hell is not mentioned although it was prepared within the first six daies Why the Creation is mentioned in this fourth Commandment and not in any of the other nine That the Morall Sabbath doth signifie the Creator which is God the Son That he is called the Beginning the Word and the Wisdom of God and is therefore here commanded to be sanctified CHAP. XX. The Exposition continued That all the divine persons co-operated and joyned in Creating Resting Blessing and Sanctifying How the Second Person or Son of God is the Rest or Sabbath of the same Son of God How he resteth in himself Of the divers considerations of God the Son in respect of his Godhead and Manhood Of his severall Appellations respectively Why the seventh day was preferred above the former six That the seventh-day-Sabbath was instituted for a memoriall of the Resting and 〈…〉 of God CHAP. XXI The Exposition concluded The meaning of blessing and hallowing the Sabbath day The difference of hallowing God's Name and hallowing of Creatures The differences of Holinesse When the seventh day was first hallowed How and when it was dis-hallowed Something of Sacriledge How the Prophets spake truly of things to come although they spake as if they had been past Of the Propheticall figure called Anticipation The directions of the Fathers and Scripturall examples thereof applied to this Sabbath CHAP. XXII Reasons why God having conferred honours on the seventh day did also lay some slurs upon it as 1. That this Day-Sabbath was not made known till Moses time nor at all mentioned by zealous David nor this Sabbath-Law by Christ 2. In that God expresly commanded some works on that day 3. That no Manna fell on it 4. That Christ lay dead on that whole day 5. That God called it but a signe and that it was nothing else 6. That it is said to be made for man 7. That it was impossible to be generally kept and also inconvenient occasionally to the Jews The Conclusion That the impossibility both of the seventh-day-Sabbath and also of the Morall Law was designed by God on purpose to drive man to seek for Rest and Salvation onely in the Lord Jesus Christ Errata PAg. 5. line 8. read force and necessity p. 8. l. 3. tell us p. 13. l. 27. Judaical p. 25. l. 6. Onera p. 26. l. 23. Judaical p. 32. l. 31. We are p. 34. l. 16. Judaico p. 37. l. 6. Speaketh p. 41. l. 23. Pharisaical p. 46. l. 34. killing law p. 48. l. 5. Law of God p. 65. l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 89. l. 17. intermundium l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. l. 6. God added p. 134. l. ult And in him p. 166. l. 16. judicial l. 20. judicial p. 168. l. 1. 10 act a part p. 227. l. 1. Jeremie In the Margin p. 13. l. 1. Ignatius p. 125. l. 3. Laertius in Diog. De minutioribus viderit lector The Mystery of the Sabbath Discovered The Sabbath Morall CHAP. I. The Church disturbed about the Doctrine of the Sabbath Of Sunday-Sabbatism Of works practised therein and Recreations forbidden That the celebration of Sunday is pious although not commanded by the Fourth Commandment How the Antient Patriarks did Sabbatize yet kept not a Seventh day That the ten Commandements are still in force A passage in St. Austin and Isychius explained and an abuse of the Commandements in the Roman Catechism shewed THE various opinions of men in the Doctrine of the Sabbath as it is delivered in the Fourth Commandment of the Morall Law hath more disturbed the Christian Church in these latter times then they did the Fathers the Zealous Christians in the Church Primitive yet then was the Doctrin of the Sabbath mistaken and perverted by Ebion who taught that Christians should necessarily keep the Jewish Hebdomarie or seventh-day Sabbath as some among us have done and is therefore by a Epiph. haer 30. Epiphanius and b Theod. haer fab Lib. 2. Theodoret branded with the mark of a Judaizing Heretick And now although the rejection of the Jewish Seventh-day-Sabbath is almost generally agreed among us yet a new Sabbath is set up on the Eighth day or first day of the week to be observed with as great strictnesse as the old Sabbath was on the Seventh day by the Pharisees for now not only labouâ—s are forbidden but also honest recreations such as we do not find to have been forbidden by those very Jewish zelots Which late strictnesse hath given an occasion or pretence to some to think it to be required rather in opposition to former permissions then for any new light or religious zeal because they have observed that by order of the same Superiors who forbad Recreations Souldiers have been commanded to march and the utensils and luggage of War Carts Wagons Artillary have been drawn out and most cruell bloody battells fought on that very new Sabbath-day and all this upon pretence of either private personall necessity or necessity publik which is now called Reason of State whereupon some of the approved Preachers of these times have openly in the Pulpit declared their dislike and said that now the State Civil is become like a Ship and the Church like a Cock-boat which must follow the motions and turnings of that Ship of State intimating hereby that our Religion must be reformed so as to be subservient to the interest and accommodations of the Civill governors which is quite contrary to the desires of those men who hoped and expected that their Kyrk should have bin made the Ship and the State should have bin the Cock-boat Mose and Aaron were brethren and agreed that Moses might be directed by Aaron in Spiritualls and Aaron Supported by the Brachium temporale or civill authority of Moses for stablishing true Doctrine and godly Discipline which formerly was the happy and peaceable usance of this kingdome wherein the state civill was supreme because as Optatus truly said against the disturbing Donatists c Optat. lib. 3. p. 83. Non est Respublica in ecclesia sed ecclesia in Republica est i. e. The Commonwealth is not included in the Church but the Church is in the Commonwealth And yet the civil power will not excuse those governors before God which authorise the breaking of the Commandments and Moral law of God For if the Seventh-day Sabbath practised in the Jewish Commonwealth or the Eighth among Christians which some yet call the Sabbath were indeed one of the ten Commandments of God which certainly are moral and perpetual then did the Jewes sin in performing the works of Warr and of Circumcision and Midwifery and Sacrificing at the Tabernacle and Temple on their Sabbath day And if our Sunday be really commanded by this morall law of
Church-prayer both in behalf of my self and others Lord Incline our hearts to keep this Law Amen Amen Thus much concerning the Sabbath Moral Next of the Sabbath Ceremonial Macrobius Saturnaliorum lib. 6. cap. 9. Quia seculum nostrum ab omni Bibliothecâ vetere descivit Multa ignoramus quae non laterent si Veterum lectio nobis esset familiaris A Discourse of the Jewish Hebdomarie or Ceremonial Sabbath wherein is contained an Exposition of the Later and Ceremoniall Part of the 4th Commandment CHAP. XVII An Exposition of the Ceremonial Part of the 4th Commandment begun That the 6 dayes labour is not a Precept but onely a Permission That the 7th day is called a Sabbath onely because it is a figure of the true Sabbath That the 7th day Sabbath was not changed by Christ to the 8th day but utterly dissolved That it was never instituted till the dayes of Moses St. Jerom 's Translation and our English compared The Jewish Sabbath and Christian Festivalls compared Of VVorks on the Jewish Sabbath That Corporall Rest was but the figure of our Rest in Christ HAving thus far proceeded in the search of the Sabbath Morall which is commanded in the fourth Precept of the Morall Law of God in these words Remember the Sabbath day to sanctifie it In the next place we are to consider the other words of that Law which we have declared to be meerly Typicall Ceremoniall and Temporall and obliging the Jews onely and not other Nations and to be now antiquated ever since the manifestation of the Son of God in the flesh Which ceremoniall part taketh up all the words of this Law except onely those few above mentioned the severall branches whereof we will now endeavour to expound as they are in order laid down Six dayes shalt thou labour and do all thy work 1. These words are no Command so as to require our labour all the other six dayes but they are onely a Permission by which the Jews were invited to a diligent and cheerfull celebration of their Sabbath in regard God had given them six dayes for their own occasions and reserved but one in the seven to himself when he might have left them but one in the seven which yet was not for any need that God had of it but onely for the benefit of his people just as be permitted all the Trees of Paradice to Adam except onely one Thus far Calvin and other Divines generally agree 2. For if these words were a Command to work all the other six dayes they would contradict other Laws whereby the Jews were commanded to Rest as at the Feast of the Passeover 〈◊〉 12. 16. and at Pentecost Levit. 23. 21. and at the Atonement Levit. 23. 28. at the Feast of Trumpets Levit. 23. 25. and at the feast of Tabernacles Levit. 23. 35. These Feasts did all depend upon the Moon and therefore might and did fall on any and every one of the other six dayes respectively 3. If this Law were Morall how could we Christians lawfully abstain from working on our Sundayes and Fasting-daies and daies of Thanksgiving and other Festivalls commanded by lawfull Authority It followeth But the seventh day is the Sabbath of the Lord thy God These words as I conceive are not rightly rendred by our English Translators of which we will enquire anon and for present take them as they are presented In what sense the seventh day is here said to be the Sabbath of the Lord our God we have shewed before namely That it is therefore called the Sabbath because it was appointed to be a ceremony and figure to represent to the Israelites the true and reall Sabbath or Rest in the Messiah So that it is called a Sabbath just as we call Pictures by the names of those things which they represent as the Painter in Aelian wrote over his pictures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 10 c. 10 This is an Ox this is an Horse this is a Tree So in Scripture the Ark is often called JEHOVA as †Catech. part 2. p. 45. Beza observeth the Altar is also so called Exod. 17. 15. and the Dove is called the Spirit Joh 1. 33. the seven Kin◠are seven years Gen. 41. and the Rock i◠Christ 1 Cor. 10. 4. For if the seventh day were the onely Sabbath intended in this Commandment we Christians should at this day be bound to keep it as much as the Jews were That Christ or the Apostles changed the seventh day to the eighth or Saturday to Sunday is often too boldly affirmed by our Sabbatarian Writers and too tamely swallowed by their followers which as yet they never have or ever can solidly prove But to say that Christ utterly dissolved the Ceremoniall or seventh-day Sabbath and yet left the true Sabbath unaltered to us which is our firm Rest in himself and that the Church first then Christian Magistrates also assumed another day even our Sunday instead of the Jewish seventh day for their holy Assemblies is true and easily proved although they never called this Sunday a Sabbath Nor can the Jewish seventh day possibly be that Morall Sabbath which is meant and intended in this fourth Commandment because it is here said The seventh day is the Sabbath of the Lord thy God For we are well assured that the seventh day is not so to be accounted the Rest of God as if God ceased from his operation on every or on any one seventh day but his Rest was onely in consideration of the Saviour of Mankind because on the first seventh day of the world he formed the Woman as is before shewed and even then on that seventh day and ever since upon every seventh day he hath been operative in governing the world and co-operating with every creature therein without any intermission at all But he is said to rest on that seventh day because then our first parents were compleatly and fully finished and in them was laid the foundation of the future Church that is Christ who together with his holy Members was to be propagated joyntly from the Man and the Woman So that Christ onely was and is the Sabbath or Rest of God and men Upon this reason it was that the seventh day was long after sanctified or set apart for a day of bodily rest that thereby it might be a type figure and ceremoniall remembrance or commemoration of Christ the great and mysterious Sabbath Therefore the Seventh day and the Sabbath day are two distinct and severall things and differ as much as the shadow and the body or as Christ and the Lamb that is as much as Type and Anti-type For as the Lamb literally was not Christ but his figure so the seventh day literally considered was not the Sabbath here meant but typically the shadow or representation thereof Just so the Apostle saith of this seventh-day-Sabbath and of other such like ceremonies that they are a shadow of things to come but the body is Col. 2.
not the Law of God so may the people of God keep and sanctifie the true substantiall Sabbath though with the breach or as Christ said profanation of the seventh day or ceremoniall Sabbath If it be here demanded why God so strictly required a cessation from work and a corporeall Rest on the seventh day seeing he did not expect so exact an obedience thereunto To this we answer That as the seventh day was but the type of the true Sabbath which is Christ so the corporall rest therein was but the figure or signe of our spirituall and eternall rest in Him Therefore as the Ceremoniall or seventh-day Sabbath in some cases might be transgressed yet without any breach or neglect of the true Sabbath which is Christ so our corporall rest might be disturbed many waies in this life by labours sorrows sufferings and persecutions yet without any disturbance of our spirituall rest comfort settlement joy and peace in the God of all consolation for so Christ hath said These things have I said unto you that in me ye might have peace in the world ye shall Joh. 16. 33 have tribulation For the tribulations of the world do not extinguish or null the peace of God in his servants So he saith again concerning the agonies of this present life Come unto me all ye that labour Mat. 11. 28 and are heavy laden Take my yoke and ye shall find rest unto your souls By which it appeareth that the spirituall Rest or Sabbath in Christ possibly may consist with labours burdens heavinesse and even with bearing the crosse of Christ There is moreover a further reach and reason why God imposed this inconvenient and almost impossible cessation on the seventh-day-Sabbath which we will declare hereafter in its due place CHAP. XVIII The Exposition continued Why the Woman is not here mentioned That sons or servants sinned not by working upon command The miseries of servants Why cattle might not be wrought on Sabbath-daies That strangers were not obliged to Sabbatize except they resided within the Jewish Pale Why cattle are mentioned before strangers Why servants cattle and strangers are not mentioned at the beginning of this Law with the Memento That by these Circumstanstances the seventh-day-Sabbath is proved to be meerly Ceremonial Judaical Thou nor thy son nor thy daughter THey that ask why the wife was not here named may as well ask why the man or husband was not for neither are particularly mentioned because both are alike obliged and both included in this word Thou A woman may have a son and daughter and servantâ— and cattle and a stranger within her gaâ—es especially in her widowhood as well as a man But if they be joyned in matrimony then no need of particular mention of either because both are one The woman was included in the man at the creation of both Male and female created he them And both the Old the New Testament account them as one They Gen. 2. 24 Eph 5. 31. shall be one flesh In Grammar there is Hic haec homo and in Theology the wife is esteemed as haec vir or as St. Jerom translates the originall word Virago and Lyranus yet nearer calls the woman Virâ— Both are invested with superiority over their children and servants and both interested in the fruition of their goods At Heathen marrriages the woman said * Plut. Quaest Rom Ubi tu Câ—ius ego Caia And at our Christian matrimony the man saith With all my worldly goods I thee endow Nor thy son nor thy daughter thy man-servant c. This is added because otherwise the Jews might have thought it no transgression in themselves to have caused their children or servants to work if the parents or masters wrought not But by these words the contrary will appear that if their children or servants were by them compelled to work on their Sabbath day the sin was not to be imputed to the son or servant but to the parents or masters that so commanded For if it had been sin or a transgression of this Law in sons or servants to work upon command and compulsion then it must follow that cattle also even the Ox and the Asse must have been under the obligation of this Commandment and they also must have sinned as †Against Mr. N. Byfield Mr. Brerewood hath observed which to affirm is most ridiculous But if the Jewish sons or servants or subjects had wrought on their Sabbath at their own choice without command or compulsion of their Rulers then the transgression or Sabbath-breach must have been their own and the punishment thereof inflicted on themselves onely and not otherwise Thy man-servant nor thy maid-servant The condition of servants was lamentable their masters power over them was great and so was their cruelty God therefore provided some ease for them otherwise the unmercifull and covetous Jews would have afforded no rest to them at all Neither did the Judaicall Laws of the Jews wholly provide against the cruelty of masters for if a Jew by cruell Ex. 21. 20. stripes had killed his servant the master was not punishable by the Law Judaicall if the abused servant continued alive a day or two after nor except he died under his hand Although no doubt the master sinned against the morall Law Thou shalt not kiil and was therefore answerable to God for murder But their condition under the Gentiles was far worse who had legall power of life and death over them They were not onely bought and sold like cattle but also esteemed as vile or worse than their beasts One makes it a question a Tul. Offic. l. 3. Utrum equi aâ— servi jactura eligenda Another saith b Aâ—g Ps 143. Cariùs equum quà m servum emunt and another c Ambros n Ser. 41. To. 5. Quidam canum magis quam servorum curam habent Their labours were such as cattle are used for they called them d Laert. in Diogen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they were nothing but feet They ground in the Mill and carried their Masters in Litters great journeys as horses now do And when they were old and past work they were cast out of doors to perish by famin which was the practise of their wise Cato the Elder as e in Cato Major Plutarch saith Besides great were the cruelties and tortures inflicted on poor servants for light or no causes f Juvenal Sat. 6. Pone crucem servo Nil fecerit esto Hoc volo sic jubeo Seneca saith of them g Sen. Epist 47. Tussis sternutamentum magno malo luitur One Vedius Pollio a Roman h Dion in Aug. c. 15. commanded one of his servants to be cast into his pond of Lampries onely for breaking a drinking-glasse And when Pedanius a Roman was secretly slain in his own house the murderers being not known 400 of his houshold-servants were all put to death as i Tacit. Annal lib. 14.
Ye are all one in Christ Jesus Gal 3. 28 The Jâ—wes placed this fourth Commandment of the Sabbath not in the last but in the penultimate place of the first table supposing the fifth Commandment of Honouring parents to belong thereunto and therefore they make it the last Commandment of the b jos Antiq l. 3. cap. 4. said first Table as we find both in a Philo. de Haere Divinorum Philo also in Josephus And this they did because they understood not the right meaning â—mportance of this Sabbath-precept But our Christian writers generally present this Sabbath commandment as the last of the first table as standing in the mid'st and confines of both Tables And this they did as may probably be conjectured because they understood that this Sabbath-Law sheweth us the only way and meanes whereby the whole law of both Tables may be by men performed and that is By keeping or sanctifying this mysterious Sabbath which is Christ If it were not for this Sabbath God had herein made such a law for man as never would have bin kept and obeyed and so his laws must have bin like the lawes which * Theod. de Cur. Grae. affect lib. 9. Plato phansied for his imaginarie Common-wealth which were never executed But as one saith of the invention of Poets c Plautus in Pseâ—d Act. 1. sc 4. Poeta cùm tabâ—las cepit sibi Quaerit quod nusquam est gentium reperit tamen As the Poet when he takes his pen seekes that which is no where extant and yet finds it so our Legistaâ—or writes a law requires obedience which was not possible to be found in any of his Leige people and yet finds it in his own Sonne who thereby becomes the Sabbath or Rest both of God and Man For we well know That the Transgression of the law is sin 1 Ioh. 3. 4. That the wages of sin is death Rom. 6 23. That all men are sinners the Psalmist saith There is none that doth good no not on Ps 14. 3. which the Fathers thus read usque ad unum i. e. none but one And yet Christ saith If thou wiâ—t enter into lâ—fe keep the Commandments Math. 19. 17. These words of Christ are most certainly true No entring into life without keeping these Commandments If we enquire How sinful man can be saved and how we have kâ—pt the law The answer can be none other but this That the law is performed by man but that man is Christ That the due sentence of Death is executed on man but that man is Christ And with all that all faithfull men and true members of Christ have both performed the law and suffered the punishment due for transgression because that which Christ hath done and suffered must be really and justly accounted their's in regard that Christ and they are One. For they are really united with Christ in one body by the cement of the Spirit for the same Spirit which is in the Lord Jesus is given and communicated to them wherby Christ dwellâ—th in thâ—m thâ—y in Christ So that the keeping of Christ faithfully is keeping of the Commandments And keeping this Sabbath is the keeping of Christ for Christ only is thiâ— Sabbath all evangelical exhortations for beleeving in Christ are but precepts for keâ—ping this Sabbath As he that believeth and is baptised Mar. 16. 16. Joh 3. 15. Act. 16. 31. shal be saved That whosoever beleeveth in him should not perish And Beleeve on the Lord Jesus and thou shalt be saved These are the productions and gracious effects of our union with Christ who thereby and not otherwise becomes our Rest and everlasting Sabbath CHAP. VI. That Christ is the true Moral Sabbath Why he is concealed under this word Sabhath That the Scriptures do declare him to be the Sabbath The difference between the Lord of Sabaoth the Lord of Sabbath Of the Sabbatism mentioned Heb. 4. 9. A passage of Isaiah Another of St. Paul applied to Christ's Sabbath-ship Sabbath-day-breaking is not called a sin in the New Testament THis Sabbath as is said doth signify Christ whereof I nothing doubt But under the law both Christ and his gracious intentions towards man-kind were covered as Moses himself was with a vail and as yet not to be made publick Thus the Grand mystery of Christ's union with his members was vailed under the Typicall eating of the Paschal lamb his Cross under the shadow of an Altar His Passion and blood-shedding under the figures of sacrificeâ— beasts And that everlasting Rest and Blessednesse which he purposed to procure for his people is here covered under the vail of Sabbatical rest This Secrecie of Christ and of his benefits was signified by the Ark and Vail of the Temple the meaning whereof was that Christ would be concealed as shut up in a Chest or hidden behind a Curtain until he had actually performed his mercifull purpose especially by his Cross and Passion and Death for after them was the vail rent immediatly and not before And therefore he had formerly charged his Diciples to tell no man that he was the Christ Mat 16. 20. Luk 9. 21. left the certain knowledg of him should hinder his passion for so the Apostle tells us 1 Cor. 2. 8. Had they known they would not have Crucified the Lord of glory And after him Tertullian renders the same reason a Tert. Cont. Mar. lib. 3. Nisi ignoratus paâ—â— nâ—n poteraâ— i. e. If Christ had not bin unknown he could not have suffered And upon those words Joh. 8. 28. When ye have lift up the Son of man then shall ye know hat I am he Austin saith b Aug. in Joh. â—ract 40. Differo cognitionem vestram ut â—mpleam passionem meam i. e. he suffered his own Disciples as yet to be ignorant of his purpose that so he might accomplish his Passion And again he saith c Idem de Temp. serm 174. Si Christus man festus venisset quis au leret judicare i. e. If Christ had bin publickly manifested who he was who durst have judged him These are the reasons as may be thought why Christ is so vailed under this word Sabbath for otherwise the Law giver might and would have written this Sabbath-law in plainer words such as these Remembâ—r tâ— sanctify Messiah And in memory faith and expectation of Him thou shalt keep hoâ—â— the 7th day of every week until his comming and therein do no manner of work Verily I firmly beleeve this to be the meaning and main importance of this fourth Commandment But yet for our better satisfaction we must further inquire Whether the holy Scriptures and also the Christian Church do declare Christ to be that Sabbath which in the Moral part of this Commandment is intended and whether Christ be thereupon called the Sabbaâ—h For if so then I trust this Doctrine will be assented to by the Christian Reader To this we say That the Scriptures do clearly
be of things indifferent onely or though against some Laws of God which are but meerly ceremoniall as working on the Jewish Sabbath was then servants must obey actively but if their commands be against the Morall Law of God the servant must in no wise perform his master's command nor obey him therein otherwise than passively by bearing his punishment patiently In this case we have Christ's own direction concerning parents He that loveth father or mother more Mat. 10. 37. Luk. 14. 26. than me is not worthy of me And If any man come to me and hate not his father and mother yea and his own life also he cannot be my disciple For although it is not lawfull in any case to hate the persons of our parents otherwise than we must hate or sleight our own lives or souls yet in obedience to God we may and must hate and detest their pernitious commands 4. If this seventh-day Sabbath had been in force from the first seventh day of the world as some have too hotly and unadvisedly affirmed and if the Israelites in their Aegyptian bondage had been thereby obliged to Sabbatize as they must have been if it had been a Morall Law they must have obeyed God rather than men notwithstanding the Aegyptian rigour towards them But surely they had never heard of such Sabbatizing untill they were delivered out of Aegypt For when they petitioned Pharaoh by Moses to have leave to go into the desart three daies journey to sacrifice Exod. 5. 3. it seemed but a pretence for idlenesse and much more would their weekly Sabbatizing have been accounted by him who never had heard of any such thing For surely neither Jacob nor Joseph nor any of those other Patriarks Sabbatized while they continued in Aegypt which they might have done at their first comming and also during the great authority of Joseph and also would if any such morall Law had been imposed on them Therefore if they had neglected their Exod. 5. 4. Bricks upon an allegation of Sabbatizing not onely the inferiour Israelites but even Moses himself and Aaron also had been relegated as one saith Plaut in Asin Apud Fustitudinas Ferri-crepinas insulas Ubi v. vos homines mortu◠incursant boves But in the Babylonish Captivity when this seventh day-Sabbath was actually in force although no doubt the captive Jews were commanded and forced and therefore did work on this seventh day yet they did not offend God thereby because that Law was but ceremoniall and so must give place to necessity and to the great inconvenience of force and stripes In that book intituled Quaestiones Vet. Novi Testamenti which goes under the name of St. Austin The Author very judiciously thus writeth a Aug. parte 2. quaest 23. To. 4. Quod semper non licet non habet excusationem Sabbatum non observare quand que excusationem habet sed Adulterium c. nunquam i. e. That which to do is alwayes unlawful cannot be excused from sin upon any colour whatsoever but the breaking of the Jewish Sabbath-day in some cases is excusable whereas the transgression of the Moral Lawes of God as by Idolatry Perjury Murder Adultery c. is not at all to be excused in any case Thus this Writer evidently sheweth that the Jewish Seventh-day Sabbath was none of the Moral Lawes of God 5. Finally Let it be considered that these words Thou thy Son Servant Cattel and Stranger are not placed at the beginning of this fourth Commandement as Remember is nor mentioned until the Moral part of this Law was described and finished But they are with great wisdome warily reserved to be put into the Ceremonial part thereof because they do not belong to the Moral Sabbath which commandeth the keeping holy or the sanctifying of the Messiah for Cattel cannot sanctifie this Moral Sabbath Nor was there any need of requiring Parents or Masters to cause their Sons or Servants so to do because the Son and Servant were by themselves bound to it and if they did not the sin was in themselves and not in the Parent or Master For the Moral Sabbath which is Christ the Messiah might be kept holy or sanctified by Servants even in the midst of their sorest labours As our Christian Martyrs did keep this Sabbath even in the time when they laboured in the Mettal-mines and also in the midst of flames and other agonies Whereas the Ceremonial or Seventh-day-Sabbath is here appointed to be kept by resting from ordinary works without any mention of any other kind of sanctification which not only Servants and the most ignorant Ideots but Cattel also might keep For so the Heathen Romans had a Festival which they called a Ovid. Fast l. 2. Festum Stultorum And at Syracusa in Sicilie there was a Festival called b Plut. in Nicia Dies Asinarius And among the Greeks a Ovid. Fast l. 2. Feast which they called c Athaeneus l. 3. Porcalia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. The Feasts of Fools Asses Swine and Dogs So indeed the Jewish Seventh-day Rest or Sabbath was not only for Masters and Servants but also for Cattel as requiring only bodily Rest which therefore Bishop Andrews doubted not to call d B. Andr. Cat. on the 4th Com. Sabbatum Boum Asinorum In a word the Ceremonial Sabbath belonged not only to Men but to Cattel also who had their interest therein Therefore those words Servants and Cattel are joyntly placed in the ceremonial part of this Commandement and not in the morall part thereof with the Memento But the true Moral and Mysterious Sabbath which is Christ belongeth only to Mankind which the great Prophet doth therefore thus describe e Isa 58. 13. Si vocaveris Sabbatum Delicatum Sanctum Domini gloriosum glorificaveris eum i. e. If thou call the Sabbath a Delight the holy of the Lord Honourable and shalt honour him Here the Sabbath is described as a Person and not as only a day as is before observed And these Titles of Delight and Holy of the Lord and Honourable belong only to Christ who is indeed the only true reall and substantiall Sabbath both of God and Man The Stranger or Gentile includeth all other Nations besides the Jews even us Christians also and so the Jews at this day account us but as Gentiles and Strangers although the wall of partition between them and us is broken Eph. 2. 14. down But we Gentiles do at this day keep the true Moral Sabbath which is Christ so do not the Jews And the Jews keep the Saturday shadowie and ceremonial-Sabbath unseasonably now when it is out of date but so do not we Christians except there be any left among us that judaize CHAP. XIX The Exposition continued How God is said to have made all in six dayes and yet that he ended his Work on the Seventh day Why the Creation was
God or grounded thereon by a moral equity as some have untruly affirmed then neither private necessities nor publick reason of State can quit us from the guilt of Transgression thereof The Rule of Divines is which I firmly beleeve to be true Non licet in quavis necessitate leges Dei morales seu naturales violare i. e. It is not lawfull in any case of necessity to violate the moral or naturall lawes of God For example In the times of Persecution the ordinary commands of Persecutors were a Optat. lib. 3. Nega Deum Incende Testamentum Thus pone i. e. Deny thy God Burn the Book of God Worship the idol And these were injoyned upon pain of present torment and death And what greater necessity can be imagined then these and yet the Martyrs refused life upon such unlawfull conditions Joseph would not yield to adultry with his lady though he knew the consequence of imprisonment nor the 3 Hebrews Gen. 39. Dan. 3. worship the golden imâ—ge though they were assured of the fiery furnace All inconveniences dangers and necessities must submit to the moral law of God better it is to buâ—n or die then to deny Christ or blaspheme God and bear false witnesse There is a necessity to obey God but no necessity of continuing our naturall life by ungodly means In times of Persecution the Martyrs might have escaped torment if Necessity might have excused them But it is far otherwise in lawes meerly Ceremonial whether Jewish or Christian the transgression of this sort of lawes is excusable by necessity if it be a true real and pressing necessity in this case the Proverb will take place Aug. in Soliloq c. 2. To. 9. Necessitas non habet legem i. e. Necessity hath no law and Inter arma silent leges Lawes humane are dumb in time of Warr. Therefore because the Seaventh day Sabbath of the Jewes was meerly a law Ceremonial it might without sin upon necessity be slighted Upon this reason it was that Mattathias the wise and zealous Macchabean priest with his associates decreed and first taught the Jewes that they might upon necessity fight and repell their enemies on the Sabbath day as we read both in b Ios Antiq l. 12. cap. 9. 1 Mac. 2. 41. Josephus 1 Maccab. 2. 41. So likewise the Jewes of Antioch when they were by force of necessity compelled refused not to Work on their Sabbath day as the same Josephus reporteth And our Saviour excuseth his disciples for plucking eares of corne and causeth c Jos de Bello lib. 7 Mat. 12. Iohn 5. the impotent man to cary his bed and declareth that the priests who by their great labours about sacrifices in the Temple do profane the Sabbath yet are blamelesse Thus David did in necessity of hunger eat the holy Shewbread and the people of Israell for 40 yeares together in the wildernesse abstained from Circumcision as being very dangerous in their marches although it was imposed on them with great 2. Chron. 30. 2. Ex. 12. charge And in the dayes of Good Hezekiah the Passeover was celebrated in the second month which was otherwise then the law prescribed Ex. 12. All these things were done upon necessity or some usefull convenience without any offence to God * because the Sabbath day and Circumcision and Shewbread Num. 9. 11. and Passeover were but Ceremonialls and not morall lawes I doubt not but aged Eleazar the 7 brethren mentioned both by h Josephus d Iosep de Maccab. 2 Mac. c. 6. 7. and in 2 Macchab. cap. 6. 7. who were put to cruel tortures and death for refusing to eat Swines-flesh offered to Idols might have eaten thereof in that necessity and have saved their lives without offence to God because that law was but Ceremonial Only they knew their eating might have given Scandal or offence to their brethren the Jewes and therefore they abstained just as St. Paul saith in the like case 1 Cor. 10. 27. 28. Whatsoever is seâ— before you eaâ—e asking no question for conscience sake But 1 Cor. 10. 27. if any say unto you This is offered in sacrifice unto Idols eat not for his sake that shewed it Just so it is with our Christian Ceremonies whereof Sundâ—y is one and therefore the Solemnity and celebration therof in case of pressing dangers and necessities may be omitted But let us be sure that the said necessities be so indeed and not sinfull or contracted by our own faults or only pretended and then God will excuse us though some men will not Thus some Christians in time of Persecutions were condemned to the mines and listed under the title Metallicae Condemnationis and were forced there to sore work every day Sunday all as we read in Eusibius Hilarie Chrysostome â— Eus Hist l. 8. c. 13. Hil. cont Constant lib. â— Chrys de laudibus Martyrum hom 70. So at this day those Christians who are in Slavish captivity under the Turks are compelled to undergo hard labours even on Sundays and yet thereby neither the former Christian Confessors nor these do offend God which yet they would if our Sunday were a branch of the moral law of God There is not I think any good and prudent christian that doth not approve of most willingly submit to an holy celebration of our Christian Sunday although they do not think it to be enforced by virtue of the 4th CoÌ„mandment of the moral law or any equity thereof but upon another reason and ground because the equity pretended must be derived not from the Moral Sabbath but from the Jewish Ceremoniall Seaventh-day-Sabbath the equity whereof is only this That as God under the law required one day in seaven to be Sanctified as a figure and shadow of his people's rest in their Messiah to come So the Christian Church hath ordained one day in Seaven to be a memoriall of our rest in the same Messiah our Saviour who is come and our Sunday may also be called a kind of shadow as the Jewish Seaventh day was only their shadow went before the body as shadows somtimes do and our shadow followeth after the body for the body of both is Christ The Sabbath which is truly Moral and perpetual and which is intended meant and injoyn'd in the 4th Commandment is another manner of Sabbath much differing from the Jewish seventh day Sabbath or the Christians Sunday and is not such a sabbath as is by many now adayes supposed neither is the vigor and force of that Sabbath-Commandment as yet antiquated or expired but standeth in as full strength and in an obliging power as much or rather more then it had during the Jewish Synagogue or before the incarnation of our Lord. And I trust I shall make it appear that this Sabbath-law is written in our hearts evidently and convincingly as much or rather more than any other of those Moral Lawes and that this Sabbath was to be kept