Practical Piety, Treatise · Part 1 · Chapter 4
CHAP. IV. Of the Obſervation of the Lords-day, or the Chriſtian Sabbath.
THe Chriſtian Sabbath (as our Church calleth it mHomil. of the place and time of Prayer.,) that is, the Lords-day, being a matter of ſo great importance, both in reſpect of Chriſtians and of Chriſtianity, as that the name of the Lord of Glory is imprinted upon i nRev. 1. 10.. And the Primitive Chriſtians accounted it their glorious character oIt was the conſtant queſtion of the perſecuting Heathens, What? Haſt thou kept the Lords-day? To which the anſwer was; I am a Chriſtian, and therefore I cannot intermit it, and the Law of God prompteth me to it. Biſhop of wincheſter in his ſpeech againſt Trask.. And the Catholick Church hath ſtill owned it, and in the beſt of times moſt acknowledged it to be a day wholly, dedicated to the remembrance and ſervice of God our Saviour, I ſhall therefore (after what hath been already ſpoken concerning other parts of godlineſs), endeavour (according to my ability) to add ſomething briefly and ſummarily concerning this great day, and the duties thereof; and that ſo, as to ſtir up Chriſtians to the due obſervation of that day, and performance of thoſe duties.
For this purpoſe I ſhall make choice of a portion of Scripture that fully declares the danger of profaning the Lords Holy-day; It is that which is written
Neh. 13. 17, 18,
Then I contended with the Nobles of Judah, and ſaid unto them, What evil thing is this that yee do, and profane the Sabbath day? Did not your Fathers do thus, and did not our God bring all this evil upon us, and upon this City? yet ye bring more wrath upon Iſrael by profaning the Sabbath.
It is eaſie here (before I go any further) to foreſee this Object.Objection, That a Text in the Old Teſtament, ſpeaking of the Jews Sabbath, is improper for the eſtabliſhing of the obſervation of the New Teſtament Sabbath. Unto which I anſwer:
1. More generall, That whatſoever things were written afore Anſw. 1.time, they were written for our learning pRom. 15. 4.; and examples of divine Juſtice (ſuch as this Scripture declareth to be inflicted for profaning that which was Gods holy day then) are written for our admonition upon whom the ends of the world are come q1 Cor. 10. 11., to terrifie all men from offending in the like kind; as here, from abuſing and applying to common uſe his conſecrated time, and ſolemn day.
2. More particularly, The fourth Commandement being 2.(as a remarkable part of the Moral and Eternal Law of God) ſtill in force, for the holy obſervation of a Sabbath every week, of Gods appointment unto the end of the world; it will from thence follow, that any thing ſpoken in the Old Teſtament concerning the Weekly Sabbath in uſe then, if it be not proper to the Jewiſh people, nor to the Jews Sabbath day, but be preſcribed in the fourth Commandement, as common to each weekly Sabbath of Gods inſtitution, doth ſtill remain in its full ſtrength to bind the people of God in all Ages; briefly, What belonged to the Jews Sabbath, as [a] Sabbath, and A quatenus ad ad omne valet argumentum.not as [that] Sabbath, is ſtill in force for every Sabbath, I mean, for any weekly day which God appoints for his day of reſt and holineſs. Hence it followeth alſo, that what we find in the Old Teſtament, about the Sabbath, approved, that's for our imitation; what we find reproved and puniſhed, that's for our reſtraint and warning.
This morality of the fourth Commandement, and its common aſpect, both on the Old and New Teſtaments weekly day, being purpoſely and ſtrongly proved by others rD. Ames. D. Bound. Mr. Gaudrey, & Mr. Palmer, &c. Mr. Shephard., I ſhall not (here) ſpeak further of it, but haſten to a brief opening of the Scripture before recited; wherein it appeareth, that amongſt other groſs abuſes, (mentioned in the former and latter part of this Chapter) the Sabbath alſo was very provokingly profaned, and that in Jeruſalem it ſelf; (the Lords City); wherein the Temple was, (the Lords Houſe); and wherein God himſelf ſ reſided, that they hid their eyes from the Sabbath, in his eyeſight, and by the profanation thereof he was profaned among them, Ezek. 22. 26.
If any ask, How all this came to paſs? Nehemiah himſelf gives an account of it, when he ſaith, All this while was not I at Jeruſalem, v. 6. The preſence of a good Governour prevents impiety ſProv. 20. 8.? And Nehemiah being once come; Sabbath profanation is non-pluſs'd, and overcome, They came no more on the Sabbath, v. 21. But, as when Moſes was abſent, the Calf was made; ſo Nehemiah going (after his firſt coming to Jeruſalem, and the building of the walls thereof) into Perſia again, there were, in that his abſence from Jeruſalem, many profanations crept in, which he, when he returneth, moſt zealouſly reformeth. In particular; when he ſaw in Judah the violation of the Sabbath, and that it was made a very Market-day, v. 15. his eyes affected his heart, and his zeal diſcovers it ſelf.
1. In vehement ſpeaking; for he teſtified, and contended againſt the profaners of that day, v. 15. and with the Nobles that ſhould have prevented and obviated ſuch profananation, v. 17. 18.
2. In reſolute acting; taking order,
1. For the ſhutting and guarding of the Gates of Jeruſalem, againſt buyers and ſellers within the City, v. 19.
2. For reſtraining them that lodged about the wall, who might continue buying and ſelling in the Suburbs, v. 20. 21.
3. He gave charge to the Levites alſo to keep the Gates, to wit, of the Temple (Nehemiah's own ſervants being appointed to keep the City-gates), that ſo nothing might be wanting, on their part, to keep the day and houſe of God from profanation, v. 22. The reſult and concluſion of all which, is, an humble applying of himſelf to the mercy of God for the remembring of him, as he, by the grace of God, was zealous in remembring the Lords holy day; where his confidence is alſo implyed, and this contained, that, The Lord will mercifullly remember them, who remember dutifully the Lords day.
In the two verſes before recited, (v. 17, 18.) is contained Nehemiah's contending (or arguing the caſe by ſtrong and ſolid reaſons, tWolph. in v. 11. Avenar. Diction. in radice foreignwith the Nobles, who either had a hand in this evil, as being Actors in it themſelves uEzra 9. 2., or at leaſt, were under the guilt of it for want of being the reſtrainers of it x1 Sam. 2. 29. & 3. 13., being (it's like) intruſted with the care of ſuch things in Nehemiah's abſence.
This contention is made good, by the great evil that there is profaning the Sabbath day, which is twofold.
1. The evil of ſin, v. 17. What evil thing is this that ye do?
2. The evil of puniſhment, Did not your fathers do thus, and did not God bring all this evil upon us, v. 18.
The former of theſe ſheweth, that, It is an evil thing to profane the Sabbath day.
I uſe the word Sabbath, not as intending to ſpeak of, or to give any countenance to the obſervation of the Jews Sabbath (now); but as purpoſing to ſpeak of the Chriſtian Sabbath, and to take in that only of the Jews day, which ſometime belonged to it in the general nature and notion of a Sabbath, and with reſpect to that obſervation of a Sabbath, which (being preſcribed in the fourth Commandement) belongs to every Sabbath of Gods appointment.
Nor do I (while I make uſe of the name [Sabbath]) deny the Lords day to be the more Evangelical name; but I call it a Sabbath, becauſe it will never be the Lords day, unleſs it be a Sabbath day, that is, it will never be a day of holy Reſt, unleſs it be a day of reſt, which the word Sabbath ſignifieth yHence we read of the Sabbath of the Land, that is, the Reſt of the Land, Lev. 25. 5. 6. So, the Land is ſaid to keep Sabbath, 2 Chron. 36. 21..
Concerning which, I ſhall mention theſe three particulars,
1. The Reſt enjoyned.
2. The thing intended in that reſt, to wit, Holineſs.
3. The Extent both of the reſt and the holineſs; it is for the whole day.
Firſt, In a Sabbath, reſt is required, and that ſo as to do no manner of work; the meaning is not, that we are to abſtain 1.from ſinful works only, which though they be eminently unlawful on that day, yet are truly unlawful any day, and are forbidden in all the other Commandements, Nor is it the meaning, that we ſhould abſtain from ſervile work only, that is, worldly works painful and gainful, (which are allowed on other days); for howſoever ſuch works be in ſpecial manner forbidden, as being named in the fourth Commandement, yet that's but by a Synechdoche, or a figure, whereby more is meant: for if they only O Ecolamp. in Iſa. 58. 13. Opus factum in ſide ad utilitatem proximi, Sabbatum non violat, hoc enim eſt opus Dei; ſed ſi proprium in eo commodum ſpecies Sabbatum violas.were forbidden, then the Sabbath might be ſpent in things eaſie, liberal, and ingenuous without blame; and then God ſhould have the day no more, or little more, then if it were ſpent in ſervile works, when yet it muſt be a Sabbath of, or to the Lord; The thing therefore required, is, that all manner of work be forborn, (by what name or title ſoever it be called) that is ours zUt admo ucret eos quae opera Sabbati lex prohiberet, humana ſcilicet; & quae praeciperet, divina ſcilicet, Tertul. adverſ. Marc., and not Gods; that depriveth God of his day, or is an hinderance of that holineſs which is intended in the Sabbath or day of reſt.
Of this Reſt there are divers reaſons. As
1. The ſolemnity of the day (for it's one of Gods ſolemn dayes, Pſal. 81. 5.) that the celebration thereof may be more fair and full by laying aſide all work, and the whole Creation (as it were) to wait on the Creator, Levit. 23. 3.
2. As in point of ſolemnity, ſo, In point of mercy, for the relief, refreſhing and taking breath of the toiled creature after ſix dayes labour; which is ſaid of God himſelf, after his work, but it is ſpoken after the manner of men, Exod. 31. 17. On the ſeventh day he reſted, and was refreſhed.
3. And eſpecially, In point of Piety, for the ſanctification of the day, in the holy ſervices thereof; and that not without need: For, if we look to innocent Adam, albeit ſome queſtion, Whether the Law of the Sabbath were given to him before the Fall; yet there's no cauſe to queſtion, but that it would have been uſeful to him, though he had not faln: becauſe he could not, at once, dreſs and keep the Garden, and have that compleat and indiſtracted communion with God, which it was eaſie for him to enjoy, in a time of reſt and ſeparation from all ſuch earthly and heterogeneal imployment.
But now, man being faln, this Reſt is of more abſolute neceſſity, becauſe both humane infirmity and corruption ſo compaſs and cleave to us, that we cannot with full intention of mind be in Heaven and Earth both at once; that is, we cannot, at the ſame time, apply our ſelves intirely to matters of ſo different a nature and operation as heavenly and earthly things are, which apparently carry our hearts contrary wayes: whereof there needs not further proof then the dayly experience we have of the dividing of our hearts, and the withdrawing of them from things ſpiritual, or, at leaſt, the eclipſing of them, by the interpoſition of earthly things; which, if they be earthly thoughts, hinder ſpiritual thoughts, and diſturb heavenly meditations; if they be earthly words, they cool ſpiritual communications (a man cannot ſpeak two different languages both at once); and if they be earthly Actions, they weaken ſpiritual exerciſes, and thruſt aſide heavenly tranſactions.
For this reaſon, Play alſo and Sports are forbidden: for God forbids not work for the thing, (He likes work better then play), but for the end; to wit, becauſe it hinders the intire imploying of the day in holy things, which Play doth much more, becauſe of a greater delight in it, and for that the heart is more taken up with it, and ſtollen (as the hearts of the men of Iſrael were by Abſaloms kiſſes, 2 Sam. 15. 5, 6.) from the ſon of David, the Lord of the Sabbath, by it.
Now, Albeit there might be ſome reſt (out of the fourth Commandement) appendant to the Jews day, and proper to them, as appertaining to their Education, (which, I conceive, it will be hard to find; that which is produced for it, being as probably anſwered as urged aDr. Bownd 1 Book. p. 136. Cawdr. Part. 1. p. 86, &c.:) yet all that reſt which is enjoyned in the Commandement, and is neceſſary for Sabbath-ſanctification, belongeth to us as well as to them: for, As the obſervation of the Sabbath (preſcribed in the fourth Commandement) being ſpiritual, argueth the Law that requireth it to be both moral and eternal; ſo, with reſpect thereto, the bodily reſt alſo becometh moral bMr Crookes Characters, p. 552., and therefore a common and continuing thing to us as well as to the Jews.
Nor need this reſt ſeem tedious, if we conſider what works God requireth and alloweth on the Sabbath-day; As
1. Works of Religion] Six dayes ſhalt thou labour, and do all [thy] work, ſaith the Commandment cExod. 20. 9., but on the Sabbath-day, we may and muſt do Gods work. Hence, it's ſaid, The Prieſts profane the Sabbath, that is, materially, by doing thoſe works that would profane it, if God had not commanded them for his ſervice: but being that he hath ſo done, thoſe Prieſts are blameleſs dMat. 12. 5., becauſe thoſe works, though ſervile in their nature, yet were ſacred in their end and application. Such a work was the infirm mans carrying his bed on the Sabbath when Chriſt had healed him eJob. 5. 8.. The bearing of burthens, on that day, for worldly lucre, is one of the things that Nehemiah here contends againſt; but that mans carrying his bed became a religious action, by being an appurtenance of the Miracle, and an open declaration to all men (who on that day did more flock together), of the grace and power of God by which he was cured; under this head may be comprehended thoſe bodily proviſions that are truly needful and helpful for our more able and vigorous performance of religious duties, or for the glory of God ſome other way.
2. Works of neceſſity] to wit, real, not feigned; and preſent and apparent, not poſſible only, and which may be or not be: To this we may refer the Diſciples plucking and eating the ears of corn fMar. 12. 1, 2, 3, 4., whom Chriſt excuſeth, becauſe, at that time, they (as David) needed ſuſtenance gDiſcipulos excuſat, quoniam humanam opponit neceſſitatem quaſi deprecatricem. Tertul. adverſ. Marc. lib. 40.. And add thereto the other plain inſtance of a Sheeps falling into a pit, Matth. 12. 11. which they that ſo quarrel'd with our Saviour, made no ſcruple to pull out on the Sabbath day.
3. Works of mercy] as the healing of the woman bound by Satan, Lo eighten years, Luk. 13. 15, 16. A Saviour ſo merciful would not ſtand upon healing on the Sabbath day in a caſe ſo pitiful; for, The Sabbath is made for man, Mar. 2. 27. that is, the reſt of the Sabbath is to give place to mans relief; And though God propound to us his example of reſt on the ſeventh day for our reſting, yet we have his example of working alſo for mans benefit; for (ſaith Chriſt) my Father worketh hitherto hJoh. 5. 17., (no Sabbath day excepted) to wit, in the preſervation, government, and for the good of his Creatures.
Thus of the firſt thing belonging to a Sabbath, to wit, reſt.
Secondly, The thing further and chiefly required, and 2.which is intended in this reſt, is holineſs, Remember the Sabbath day, to keep it holy; wherein is contained,
1. A reverent opinion of it] to wit, as the Lords holy and honourable day iIſa. 58. 13., There will never be a good obſervation of it in our practiſe, without an eſtimation of it in our judgement. Men will not leave the world (with which nature cloſeth) nor cloſe with God in thoſe holy things which nature is oppoſite to, and in the beſt, too averſe from; I ſay, they will not do this on a day (and that every week) which they care not for; on which they ſee no divine character; and in the ſervice whereof they expect no divine bleſſing.
2. A dear affection to it] calling it a delight kIſai. 58. 13., and loving to be in the ſpirit on that day, Revel. 1. 10. [No delight] is the companion of contempt lJer. 6. 10., but Delight is ſo far from deſpiſing ſervice, that it doubleth it m2 Chr. 30. 23..
3. An holy imploying of the reſt] and beſtowing of our ſelves in the duties belonging to ſuch a day. This is well expreſs'd, in thoſe conſiderable Articles of Ireland, thus, The firſt day of the week, which is the Lords day, is wholly to be dedicated to the ſervice of God; and therefore we are bound therein to reſt from our common and daily buſineſs, and (mark what followeth) to beſtow that leiſure upon holy exerciſes both publike and private nArticles of Religion agreed upon, in the Convocation at Dublin, Anno 1615. Art. 56. Juſt ſo, Chryſoſt. tom. 1. Hom. de Lazaro; Judaei putant ſibi Sabbatum ocii gratia fuiſſe datum; verum non iſta eſt cauſa, ſed potius ut abducti à cujus rerum temporalium ocium omne conſumerent in ſpiritualibus..
Publike exerciſes are the principal; In reference to which publike worſhip eſpecially, the Sabbath is (as I conceive), ſaid to be a Sign, that is, an open declaration, Whoſe we are, and whom we ſerve, Jona. 1. 9. Act. 27. 23. For it doth not follow from the word [Sign] that the weekly Sabbath is a typical Ceremony: If it were ſo, then it ſhould be a ſin to obſerve a Sabbath now, ſince all Ceremonies end in Chriſt, in whom (notwithſtanding) the Chriſtian Sabbath begins (as to the day) and by whom it is confirmed as it is a weekly day, (which the fourth Commandement requireth) becauſe he declareth that he came not to deſtroy the Law, but to fulfill it oMat. 5. 17.. It is not therefore a ceremonial ſign (any more then the ſigns in the Sacraments are ceremonial) but rather a moral and real ſign and demonſtration how things ſtand between God and his people, which will further appear by looking more narrowly into that place of Ezekiel, where it is called a Sign, for thus the Prophet expreſſeth it, I gave them my Sabbaths to be a ſign between me and them, that they might know that I am the Lord that ſanctifie them pEzek. 20. 12., which words are alſo mentioned and applyed to the weekly Sabbath, Exod. 31. 13. 15, 16, 17. When the Sabbath is ſaid to be a ſign, the meaning is (as ſome do moſt probably expound it qJam. & Trem. in Exod. 31 13.,) that it is a document or an inſtructing Sign, and that between God and his people [me and you] rExod. 31. 13., ſaith the Lord; it teacheth and ſheweth that which is common to us both, to wit, on my part, that I am your Creator and Sanctifier; on your part, that you are a people, by Me created and ſanctified; And that it is thus an inſtructing ſign, appears by the words following, that ye may know; as if the Lord had ſaid, Look on the Sabbath as a monument of the relation between me and you; I would have you know and obſerve it ſo to be. Upon a nearer view of the words, it will be found a teaching ſign of theſe three leſſons:
1. That God is the Lord ſLev. 19. 30. Ye ſhall keep my Sabbath, I am the Lord., that is, that Lord who is the only true God, (Jer. 10. 10.) and that, becauſe he hath made the Heaven and the Earth, v. 11, 12. Which the obſervation of a Sabbath, that is, reſting a ſeventh day every week in relation to ſix dayes work, clearly holdeth forth; for it is in imitation of that God, who in ſix dayes made Heaven and Earth, and reſted the ſeventh, who can be no other then the true God, and Lord of all.
The ſecond leſſon is, that this great Lord, is the God of his Church, or a God in Covenant with them: for thus the Lord ſpeaks; tEzek. 20. 19, 20.I am the Lord [your God]—Hallow my Sabbaths, and they ſhall be a ſign between me and you, that ye may know (and learn this leſſon) that I am your God; for, Why do they wait upon him a whole day, every week, but to ſhew that they own him as their God, and that they believe he owns them as his people? Hence the Scripture ſaith, They ſit before thee [as my people] and hear thy words uEzek. 33. 31..
The third leſſon is, that he is the Lord that ſanctifieth them; which may be underſtood two wayes;
1. Of a ſanctification to himſelf by a ſeparation from the world xThus Sanctification is conceived to be taken, Heb. 10. 29. [Sanctified] from the world, and dedicated to God by Calling and Covenant, common to all viſible members, Dickſon in loc., ſo as to enjoy the priviledg of his Covenant; and ſo the Scripture ſpeaks, Ye ſhall be holy to me, for I the Lord am holy, and have ſevered you from other people that ye ſhould be mine, Lev. 20. 26. Exod. 33. 16.
2. And alſo of an internal renovation, and ſanctification in ſpirit, and ſoul, and body, 1 Theſſ. 5, 23. by the Word preached on that day through the operation of the Spirit, 1 Pet. 1. 2. Act. 20. 32. & 26. 18. So that God hath not only made the Sabbath an holy day, but alſo makeeth men holy by his Ordinances, on that day (principally) diſpenſed.
I have been the longer in this, becauſe hereby it appeareth what a neceſſity there is of a weekly Sabbath, as being a moſt ſignal Declaration and Repreſentation of what God is in himſelf, that is, the maker of Heaven and Earth (his diſtinguiſhing character yJer. 10. 11, 12., and what he is to his Church, that is, a God in Covenant with them, and every way, a Sanctifier of them, and that's their diſtinguiſhing character, Exod. 33. 16. Iſa. 63. 19. Now (to return to the thing in hand) ſince the Sabbath becomes of this uſe, eſpecially by the general and ſolemn meeting of Gods people together to Publike Service, (as Prayer, Reading the Scripture, Preaching, adminiſtration of the Sacraments, &c.) therefore the reſt and leiſure we have on that day, is principally to be beſtowed in, and ſanctified by, ſuch duties; And therefore, the Sacrifices appointed for the Sabbath day were full double to thoſe appointed for every day, zNum. 28. 9.for the Sabbath being a ſign of more then ordinary favour from the Lord, he required greater teſtimonies of their thankefulneſs and ſanctification aAynſw. on Numb. 28. 9.; And the Prophet Ezekiel, ſpeaking of the ſtate of the Church in the time of the Meſſiah, under the figure of legal Ordinances, mentioneth a yet greater oblation, to be offered on the Sabbath day bEzek. 46. 4, 5. vid. Chryſoſt. conc. 1. de Lazaro.ſignifying that in the time of the Goſpel, the ſpiritual ſervice ſhould exceed the legal, the grace of the New Teſtament being greater then that of the Old: Now if we bring this greater ſervice to the great day of ſervice, that is, the Lords day, it will fairly follow, that the reſt of that day ſhould be fill'd up with holy duties, eſpecially in publique; for in thoſe duties the Sabbath is moſt a (ſign) of the relations betwen God and us.
Private duties alſo are neceſſary, becauſe the whole day cannot be ſpent in publike ſervice conveniently, and yet it is to be ſpent holily; Before we come to the Congregation therefore, (conſidering how holy a God that is before whom we come, and how ſerious a ſervice that is about which we come) there is great need to ſpend ſome time in repentance, eſpecially of the ſins committed the week before cAgnoſceada peccata per ſeptimanam commiſſa, Scultet. in Iſa. 58. 13., for how can we ſtand before God in our ſin? Ezra 9. 15. And ſince God requires the heart, How much need is there to purge it? for he endures not a filthy heart, but cryes out upon it Mat. 23. 25. dEzek. 33. 32.; nor will the ſeed of the Word proſper in it eJer. 4. 3.: How much need alſo to adorn it with humility, faith, fear of God, holy deſires and affections? for God likes not an empty heart, but requires to be greatly feared in the Aſſembly of his Saints fPſal. 89. 7, to come with hungring, thirſting, and the deſire of new-born-babes gMath. 5. 6. Iſai 55. 1. 1 Pet. 1. 2., and eſpecially with faith, without which neither Gods Word to us, nor our words (in Prayer) to him, can ever profit, Heb. 4. 2. James 1. 6, 7. O how empty do we go away from Ordinances, either becauſe full of that which we ought to lay aſide h1 Pet. 1. 1.? or void of that which we ought to provide when we come into Gods preſence! what need therefore of preparation? And, After we have been before God in Publike Exerciſes, we are not left at liberty to do and ſpeak as we pleaſe, for it is the Sabbath of the Lord our God ſtill; and therefore muſt have continued in it that reſt, which is the body of it; and that holineſs, which is the ſoul of it; As therefore, before the Publike Service, we are to get a ſtomack, and then feed on the heavenly Manna at it; ſo we are to ruminate and chew the cud after it, that is, we are to conſider what God hath ſaid to us, meditate and ponder upon it iLuk. 2. 19.. We ſhould be in the ſpirit on the Lords day, that is, taken up with ſpiritual Meditations, Rev. 1. 10. or ſpiritual Conference, ſuch as our Saviour uſed with the men of Emmaus on the day of his Reſurrection kLuk 24. 25., ſutable to what he did before on the Jews Sabbath, when going into the houſe of one of the chief Phariſees to eat bread, he teacheth one good leſſon to the gueſts that were bidden, another to him that bade him; them he teacheth Humility, and him, Charity lLuk. 14. 1, 7, 12, 15.; And a third that ſate at meat with him (and in him all other men), Piety; and providence that no worldly encumbrances hinder from ſpiritual Ordinances. It's true, that Chriſt ſpake of good things every day, but we (being taken up with other things on our ordinary dayes) have the more need to follow his holy example in ſpeaking of things godly on the Sabbath day Wherein we are not ſo free to talk of what we liſt, as ſome may imagine: for if there be a liberty for working-day words, and any every-dayes diſcourſe, how will the reſt of that day be holy? If two or three hours be ſpent in worldly talk or tales, and not in Chriſtian Colloquies, and Communications (ſuch as Paul ſo perſiſted in on the Lords day mAct. 20. 12. foreign colloquutus.,) Where will the holineſs of thoſe hours be found, and, What diſtinction will there be (for that time) between that and the working dayes?
Unto theſe godly Meditations and Conferences, are to be added holy Actions. As,
1. Works of Piety; Reading, Praying, Admoniſhing, Singing Pſalms, Catechiſing children and ſervants; And (in ſpecial) repeating the Sermons preached for the good of the Family, or of other Chriſtians; who finding how frail their memories are, will be glad of ſuch an aſſiſtance.
2. Works of Charity, as laying up, or laying out, for the uſe of the poor, as God proſpereth us n1 Cor. 16. 1, 2., viſiting and helping the ſick, ſpiritually and outwardly, as our Saviour uſed to heal on the Sabbath day; yet not ſo as to make more work then we need, but doing any good to poor creatures, which will not be ſo much for God's glory, and the winning of others to Religion (who are at leiſure to look out that day) or for their comfort that are in diſtreſs, if it be not on the Lords day, done and diſpatch'd.
Hitherto of the Reſt and Holineſs of the Sabbath.
Thirdly, There remaineth to be conſidered the extent of this reſt and holineſs, which is, for a whole day; for the Commandement ſaith, Remember the [day] of reſt, to keep it holy. There is ſome queſtion when the Chriſtian Sabbath begins; ſome will have it to begin in the evening oShepheard Theſ., and ſo the night ſhall be firſt, and the day after; Others (I conceive) more probably hold that it beginneth in the morning pDr. Bownd. p. 104. Beza in Mat. 28. 1. Bifield Expoſ. Creed. p. 463. Dutch Annot. on Joh. 20. 19., becauſe then, and that very early, when it was yet dark, Joh. 20. 1. our Saviour was riſen, and in his Reſurrection, that work which gave occaſion of the inſtitution of the day was finiſhed; and ſo the Lords day is reckoned from morning to morning, or (as ſome account it) from midnight to midnight qMr. Cawdr. Palm. Part. 3. ch. 2. & ex Chryſoſt. p. 387., conceiving that the morning begins at midnight, and that Chriſt roſe not much after midnight. Referring this to the Authors (mentioned in the margent) that are large in it, I ſhall only ſpeak to the thing in hand, which is, that whenſoever it begins, it muſt be a day, and ſuch a day as our ſix dayes are; for Gods dividing of the week into ſix dayes of labour, and one intire day of reſt muſt ever ſtand: As therefore we may take the whole ſix for our labour, ſo we muſt give the whole ſeventh to God rLegem hanc nobis ſcribamus immobilem, nec nobis modò, ſed conjugibus etiam, liberiſque noſtris, ut unum hunc totius hebdomadis diem, quo ad audiendum concurritur, totum in eorum quae dicuntur meditatione ponamus. Chryſoſt. in cap. Mat. 1. in Hom. 5.. There are ſtill ſeven dayes in the week, of which God never alloweth us more then ſix for our ordinary and earthly occaſions.
Queſt. May not a man read a Letter, or anſwer a Queſtion, or a Meſſenger on that day; or do ſomething in an earthly buſineſs Queſt.falling in occaſionally?
Anſw. 1. I ſhall not ſay that's unlawful; for ſometimes ſuch a neceſſity may ariſe about theſe earthly things, or ſuch Anſw. 1.a work of mercy may fall in to be performed on that day, as may not be deferred; in which regard there may be cauſe to ſpeak and do ſuch things as (in themſelves) are not proper on that day (out of ſuch caſes) not permitted. It's one thing to yield to an extraordinary occaſion; another, to make a common practice of turning aſide ſecurely from holy to common things upon the Lords day.
2. Yet it belongs to our piety, on that day, to ſabbatize, as much as we may, thoſe things which are, in their nature, earthly; and to get and uſe an holy art and skill to turn them heaven-ward ſExigua & brevis aliqua occupatio, quae circa res temporales ex occaſione verſatur, ita potest dirigi, & meditatione piâ temperari, ut religionis officia non impediat ſed potius juvet. Ameſ. caſ. l. 40. cap. 33. n. 16., which we ſtill find in our Saviour, who therefore ſaith of himſelf, that he ſpake earthly things, Joh. 3. 12. Not that he did uſe to talk of the world, but he ſet forth heavenly things under earthly ſimilitudes, and did weave ſpiritual inſtructions within worldly reſemblances; What our Saviour did every day, and every way he went, that we ſhould endeavour to do on the Lords day. In which diverſion and coming off from earthly things to heavenly, and ſetting off heavenly with earthly, though ſome be more happy, yet all, whoſe hearts are holy, may (if they mind it, and will make a buſineſs of Religion) ſpeak one good word or another, to let thoſe know that interrupt them by ſome earthly occaſion, that even in the managing of ſuch a buſineſs, they put a difference between Gods day, and their own days. And ſo they that come with a worldly meſſage to them, may go away with a more heavenly mind from them; and an heart better affected to the Lords day, then they brought with them.
And loſt any ſhould think that this is a preciſeneſs which an underſtanding man would not own, I ſhall relate here the words of a foraign and very learned Divine, on the Text we have in hand, which are theſe; The fooliſh wiſdom of mortal men, thinks it a ſmall matter, if ſome work (eſpecially ſome lighter work) be done on the Sabbath, (better do ſo, then worſe); but Gods will is, that mens minds ſhould be taken up on the Sabbath day with other (I doubt not, but he underſtands, holy and heavenly) cares: which cares, (ſaith he), if thou do never ſo little a thing of another kind tSi vel tantillum aliud agas—., are interrupted, and by this very thing all uſe of Religion would be exploded, and thruſt out of dores; unto which he further adds, that Thoſe things are to be done on the Sabbath which are ſutable to the Sabbath, and (on the other ſide) things vile and evil, are to be taken heed of at all times. Wolph. Comment. in Nehem. 13. 15, 16.
Queſt. But if the Sabbath muſt continue for a natural day Queſt.of 24 hours, What is to be done in the night of that day? How ſhall that be ſanctified, or what can be done to diſtinguiſh it from other nights belonging to our common dayes?
Anſw. 1. I doubt not, but that they that are conſcientiouſly careful to obſerve our Goſpel-Sabbath all the day, Anſw. 1.will find out wayes to reſolve themſelves as concerning the night: And all Chriſtians would be adviſed, if they propound ſuch a queſtion as this is, to ſee they do it out of conſcience, and as ſeeking reſolution, not out of curioſity, and as glad of an objection to make an oppoſition.
2. Let the queſtion be turned from the Sabbath to the working dayes, thus; Since I ought to labour in my ordinary Anſw. 2.Calling on the ſix dayes, What ſhall I do in the night? Here this anſwer may be returned; I may, and ſhould, when the dayes are ſhorter, work part of the night; and if there be extraordinary occaſion, I may work all the night, but if I ſhould do ſo ordinarily, I ſhould quickly be unable to do any thing in the day: God therefore ſo requires labour ſix dayes, as to give us leave (yea, to imply it is our duty) to reſt in the night, becauſe he hath given the night for that end. Now, if this anſwer will hold, then may the like be ſaid concerning the Sabbath day, that is, that the Sabbath night as well as other nights, is appointed of God for reſt; but yet, if it ſo fall out, that we do not reſt that night, or in any part of it wherein we do not reſt, we are to remember, that it is a part of time belonging not to a working day, but to the Lords day, and therefore that it is to be uſed accordingly, that is in one thing or other ſutable to a Sabbath; and ſo, as that what we do in the light and in the night of ſuch a day, may agree together: which ſhall be further opened in the enſuing Anſwers.
3. It is well expreſſed, that the time of obſerving the Sabbath is our waking time uD. Cawdrey H. Palmer, 2. Part. p. 183.; for, though we ſay, that the Anſw. 3.whole 24 hours of that day be taken in of God; and ſet a part for his uſe, yet he may give us again what he pleaſeth, and he giveth us the night to reſt in, which may be reckoned among the works of neceſſity and mercy allowed on that day; and that both in regard of the holy labours of that day (for it is not an idle day) which require reſt the night before, that we may ſerve God with more ſtrength and vigour, and the night after, becauſe of the expence of ſtrength in ſuch ſervice; and withall, becauſe of the labour of our ordinary Callings the next day, which neceſſarily requireth the reſt of the Sabbath night, that for want thereof we may not be weakened in our worldly work; for as God would not have us to trench on his day of Reſt, ſo it is not his mind that we ſhould return faint and feeble to our day of labour.Anſw. 4.
4. I add beſides, that, though we are not to prevent reſt and ſleep that night, by ſetting our hearts (when we lie down) upon ſerious and retentive thoughts; yet if we cannot ſleep (God holding our eyes waking) it appertaineth to the holineſs of that time, to reſume (and call to mind,) ſome godly meditations: which is more eaſily done that night, becauſe of the help we have had for better thoughts the day before. Yea, I ſhall not fear to ſay further, that in them that have obſerved the day as they ought, there will be ſuch an holy habit and frame of heart left behind as that, (though they ſleep and take their reſt, yet) even the dreams of that night (I do not ſay alwayes will, but divers times) will be like to reliſh of the holineſs of the day; which though ſome are willing to make ſport with, and to count worthy of deriſion; yet herein they call in queſtion, not only their Piety, but their Reaſon; for, Nature it ſelf, and common Experience teacheth, that things acted and moſt affected in the day, leave ſuch impreſſions, as that they are ordinarily repreſented by the phanſie in the dreams of the night xVid. Keck erman. Syſtem. Phyſ. l. 3. c. 29. Plera que ſomnia oriun ur ex imaginibus earum actionum quas interdiu exercuimus. Hinc Claudianus; Omnia quae ſenſu voluntur vota diurno, Pectore ſopito reddit amica quies. Venator defeſſa thoro dum membra reponit, Mens tamen ad ſylvas & ſua luſtra redit. Me quo que Muſarum ſtudium ſub nocte ſilenti, Artibus aſſiduis ſolliciare ſolet..
I have thus far enlarged in deſcribing the Sabbath, out of a deſire to eſtabliſh the holy obſervation of the Lords day, which will beſt be diſcerned by that reſpect, reverence and obſervance that is due to the weekly Sabbath according to the fourth Commandement.
Now, when we know what is meant by [Sabbath], and by the obſervation of it; it's eaſie to know what is meant by the profanation thereof (mentioned before); which is, the applying of it to common uſe as we do the other ſix dayes, when God hath ſet it a part for holy and heavenly imployments: ſee Act. 10. 15.
This profanation muſt needs be (as I have ſaid) an evil thing, becauſe it is a tranſgreſſion of the moral Law of God y1 Joh. 3 4., which Law, though it be ſhort, yet the Precept concerning the Sabbath is full and large. If that law be holy, and juſt, and good zRom 7. 12. See Perkins Serm of Repentance on Zeph. 2. 1, 2. Prophanation of the Sabbath is a common, yet ſo great a ſin; that where it reigns, in that Countrey, Congregation, Family, Man, or Woman, there is no fear of God, nor any true grace in them., then the profanation oppoſite to it muſt needs be evil: Hence the Lord himſelf ſaid of old, when that which was commanded on the Sabbath was not obeyed, How long refuſe ye to keep my Commandements and my Laws? Exod. 16. 28. & Ezek. 22. 18. Thou haſt profaned my Sabbath, is in the catalogue of their ſins.
But becauſe there are two things about the Chriſtian Sabbath much diſputed; one, the divine inſtitution and appointment of a Sabbath day in every week, for all ages, by vertue of the fourth Commandement; the other, the divine conſtitution, or Gods ordaining of that weekly day for a Sabbath which we now obſerve, that is, the firſt day of the week, commonly called the Lords day: I ſhall therefore endeavour (as I am able) to ſpeak ſomething, in way of reſolution, to theſe two propoſals, that ſo, Sabbath-doubts may not hinder Sabbath-duties. For the former of theſe I propound this queſtion.
Queſt. How doth it appear that the Law of the Sabbath, contained Queſt.in the fourth Commandement, continueth, and is in force in Goſpel times, for the obſerving of one day in ſeven as a Sabbath, or day of holy reſt?
Anſw. If it be not of any force, then we have not now a Decalogue, that is, there are not now in the Anſw. 1.time of the Goſpel, Ten Commandements, but nine only.
If it be ſaid, That doth not follow, becauſe ſomething of that Commandement remains, and is in force for ever, to wit, that ſome time ſhould be ſet a part for the publike worſhip of God.
To this I anſwer, That it is manifeſt to him that reads the fourth Commandement, that the thing required in it, is not a time at large (which the ſecond Commandement, that preſcribeth the Worſhip of God, ſuppoſeth; becauſe nothing can be done, unleſs there be a time ſet apart for the doing of it) but that which is enjoyned, is a day; Nor is it a day at large, but a day in every week, for it is oppoſed to ſix working dayes; Nor is it a day in a week at large, but ſuch a day as may challenge this title, The Sabbath of the Lord thy God, that is, it muſt be a day of Gods appointment, When a Maſter ſaith to his ſervant, wait on me every week in the day I appoint you, and lay before him great reaſon for it; If the ſervant ſhould ſay, My Maſter looks for no more but that I ſhould wait on him one time or other, it would be but a poor account.
2. If any of the ten Commandements be taken away, it muſt be taken away by Chriſt, that is, by his order, or by Anſw. 2.ſome declaration from him; But, he ſaith, he came not to take away, but to fulfil the Law aMat. 5. 17.. And to prove that, he inſtanceth in divers Precepts of the Moral Law, which he preſſeth in the greateſt height of ſpiritual obſervation. Why ſhould the fourth Commandement be taken away any more then the fifth? which yet the Apoſtle urgeth ſtrongly upon children, and that from the moral and perpetual reaſon thereof, which though it be delivered in a Jewiſh phraſe relating to the land of Canaan, yet for the ſubſtance of it, it concerns all men that live on the earth, Epheſ. 6. 1, 2, 3.
Object. There is this difference between the fourth and fifth Commandement: That Nature teacheth men to obey their Parents; Object.but to obſerve a Sabbath one day in ſeven, it teacheth not.
Anſw. In regard of a day of holy Reſt in general, Nature Anſw. 1.is not ſilent; for it granteth a God; and that that God is to be worſhipped; and therefore that a time muſt of neceſſity be ſet a part for it; and that, a convenient time, and in ſuch a diſtance, that we may neither neglect our God, nor our affairs; And, taking it for granted, that the Creation is known, that is, that God did make the world in ſix dayes, and reſt the ſeventh; Nature hath a fair copy to write by, and a glorious example before it to work upon, and to take a light from, to work and to reſt in ſuch a proportion of time; I ſay, to reſt, for Nature ſpeaks out this fully, that the time conſecrated to God muſt be a time of reſt; becauſe we cannot ſerve God in holineſs, and be about profane and common imployment, both at once.
2. If we take in, to the light and principles of Nature, Anſw. 2.the aſſiſtance of divine Revelation, then Nature will ſay all that needs to be ſaid for a Sabbath, to wit, that it is fit God ſhould appoint his own time for his own ſervice, and therefore he in his Word having appointed a weekly time, ſuch a time ought to be obſerved.
3. Setting aſide all the natural morality that may be pleaded for a weekly Sabbath, it ſufficeth that the ſpending Anſw. 3.of one day in ſeven in holy Reſt, is enjoyned by the poſitive Law of God; for, why ſhall not the Law of the God of Nature (revealed from Gods mouth, or) written in the Word, bind as well, and as much as the Law of Nature written in the heart? eſpecially conſidering that what is ſpoken or written by God (eſpecially by his own finger, as the Ten Commandements were), is pure and incorrupt, as that is not which is written in mans heart, though it were ſo when it was firſt written. Yea, Why may we not ſay (in ſome reſpect) that it is worſe to diſobey a poſitive law, then a law of Nature? and that becauſe, where Nature ſaith nothing, but God ſaith all; there's a greater tryal whether Gods Word, his naked Will, and Prerogative Royal, is of any weight with us or no; and in the deſpiſing of ſuch a command, a greater indignity is offered to the Supream Law-giver; as if a Law of his mouth were not worth the marking, unleſs Nature and Reaſon open their mouths alſo; unto which we may add, that he who diſobeyeth a poſitive law, alwayes diſobeyteh a natural, to wit, this, that it is meet and neceſſary, that God ſhould have his will, and retain his ſoveraignty, which by tranſgreſſing a plain precept, wherein Nature can ſay nothing, is more violated. Hence, that firſt ſin, in eating the forbidden fruit, for the forbearing whereof (being conſidered in it ſelf) Nature had not what to ſay, did undo us all, there being thereupon, this charge drawn up againſt all mankind, in the firſt man, Haſt thou eaten of the Tree whereof I commanded thee that thou ſhouldeſt not eat bGen. 3. 11.? (The like whereof we find in the buſineſs of the Sabbath cExod. 16. 28, but) I inſtance in the former, becauſe of the weight that lay upon it, and becauſe of the reſemblance there is between forbidden work, and forbidden fruit, by which the diſobedience receives a great aggravation, namely thus; Was there liberty for all the Trees of the Garden, and couldſt thou not forbear one upon my preciſe command? ſo, Have I given thee ſix dayes to work for thy ſelf, and canſt thou not reſt with me one day dAs Mat. 26 40. What, could ye not watch with me one hour??
Object. But if the fourth precept ſtand ſtill eſtabliſhed, yet all it commands, is, the obſerving of the ſeventh day from the Object.Creation?
Anſw. 1. If it be ſuppoſed, that the fourth Commandement enjoyneth the ſeventh day from the Creation (which I Anſw. 1.grant not, ſave only in that ſenſe which I ſhall afterward expreſs) yet, that hindereth not, but that it remaineth alſo firm, and in force for one day in ſeven, as well as the reaſon of the fifth Commandement is a moral and perpetual reaſon, though it be delivered in a Jewiſh phraſe, and concern, in the firſt place and in the form of words, the Jewiſh people, and therefore the Apoſtle (to extend the force of the reaſon to all places and perſons thus explaineth it, eEpheſ. 6. 3.That it may be well with thee, and that thou mayeſt live long on the Earth, (as was touch'd before).
2. I anſwer, That the fourth Commandement layes down and preſcribes how God would have his Sabbath obſerved, Anſw. 2.but it doth not command or inſtitute any particular or individual day, ſave only in the generality, that is, as it falls under the general notion of being a day of Gods appointment; which day of Gods appointment was well known to the Jews, otherwhere, and before the fourth Commandement was delivered; and therefore it is ſpoken of in the ſixteenth of Exodus as a known law fExod. 16. 29. The Lord [hath] given you the Sabbath, nor doth [now] give., and the people on the ſixth day gathered twice ſo much bread, two Omers for one man; when on other dayes they gathered but one, as being accuſtomed to obſerve the Sabbath gPiſcat. in Exod. 16. 23. Ut qui aſſueti erant Sabbato obſervando. Diodat on Exod. 16. 22., at leaſt, as knowing that God required it ſhould be obſerved, that day being ſet a part for a Sabbath ever ſince, and by reaſon of the Creation of the world, Gen. 2. 3. Heb. 4. 3. hRivet. in Explicat. Decalogi, p. 131.. And as the day the Jews obſerved and ſpent in holy reſt, was known otherwiſe, and needed not to be expreſſed in the fourth Commandement; ſo alſo, the day that we Chriſtians obſerve, though it be not mentioned in that Commandement, yet is otherwiſe ſufficiently made known to be the day that God hath ordained for his weekly Sabbath in Goſpeltimes, as ſhall appear hereafter.
3. This being premiſed, I ſhall grant (as others do, Anſw. 3.who have with much diligence and ſatisfaction, ſearched into this argument), iD. Cawdr. & H. Palmer, Sabb. Vindicated, 3. Part. p. 448.that the ſeventh day Sabbath was to be obſerved by vertue of the fourth Commandement, yet not as inſtituted there directly, but as belonging to it reductively; that is, by way of argument and conſequent, namely, thus: One day in ſeven, of Gods appointment is directly and for ever required to be obſerved as a Sabbath by the fourth Commandement; Now, the ſeventh-day-Sabbath, (that is, the ſeventh from the Creation) is, that one of ſeven that God appointed from the foundation of the world till our Saviours coming, ſuffering, and riſing again; It therefore followeth, that that ſeventh was for all that time, to be obſerved as the Lords Sabbath, and that by neceſſary collection from the fourth Commandement. As, in like manner our firſt-day-Sabbath is grounded on the fourth Commandement, becauſe it is that one of ſeven which God hath appointed to be obſerved ſince Chriſts Reſurrection. The ſum is; The genus, or general name of Sabbath is common to each Sabbath day of Gods inſtitution, and ſo comprehends both the Jews Sabbath and ours.
4. I anſwer, (as before), that, otherwiſe then thus, the Anſw. 4.fourth Commandement requireth not any particular day; but that which it commandeth, is, (to come more cloſely to the queſtion) one day in ſeven in relation to ſix working dayes, as the Commandement it ſelf expreſſeth, ſaying, Six days ſhalt thou labour,—but the ſeventh is the Sabbath;—as if it had been ſaid, Divide the week, and there being ſeven dayes in it, take thou the ſixth, and give me the ſeventh, and namely, that ſeventh, which I appoint and give order for. And that the Commandement is thus to be interpreted, may appear both by the firſt words thereof, Remember the Sabbath day to keep it holy; (he ſaith not, the ſeventh day, but the Sabbath day): as alſo, by the laſt words, wherein it is ſaid, the Lord bleſſed, and hallowed, (not the ſeventh day, but) the Sabbath day, which ſheweth, that the main drift and intent of the Commandement, was not the inſtitution of the Jews ſeventh, or any other particular day, but of a weekly Sabbath, or of one day in every week: ſuch as then was, or afterward was to be, ſpecified, and declared of God to be his day of reſt; yet ſuch as may be called the ſeventh day, becauſe it muſt be the ſeventh part of the weekly time.
Object. But it is ſaid in the latter part of the Commandement, and brought in alſo as a reaſon to obſerve it that God Object.reſted the ſeventh day, whence it is thus argued: That day is meant, in the body of the Commandement, as the day enjoyned to be the Sabbath or day of Reſt, wherein God himſelf reſted; But that was the ſeventh in order from the Creation; Therefore that's meant by [ſeventh day] in the body of the Commandement, yea, in the whole Commandement, for God bleſſed and ſanctified that day for the Sabbath whereon himſelf reſted.
Anſw. I grant that God reſted that ſeventh day; and that he bleſſed and ſanctified it, but How? Not meerly Anſw.as that particular ſeventh, but as a Sabbath, for ſo (as it was but now ſaid) the Commandement expreſſeth it kGod rested the ſeventh, and bleſſed the Sabbath.; only the bleſſing and ſanctification was, at firſt, fixed on the ſeventh from the Creation, becauſe that was the day ſet a part to be the Lords Sabbath for that firſt age of the world.
I grant alſo, that Gods reſting is brought in as a reaſon of the Commandement. But then, the queſtion is, Wherein the force of that reaſon lyeth? To which I ſay, that it is not brought in as a reaſon of reſting on that individual and preciſe day, wherein God reſted, (ſave only under this notion and conſideration, that it was the day at that time, and for that firſt world, appointed of God to be his Sabbath) For, it is not a cogent, or inforcing argument, We muſt reſt one day in every week, and never work more then ſix, becauſe God reſted the laſt day of the week: but this is a ſtrong and convincing reaſoning, We muſt reſt one day in ſeven perpetually, and work but ſix, becauſe God our great Lord and Maker, did only work ſix dayes, and make the remaining day (which was then the ſeventh in order) a Sabbath, holding forth that his example for our imitation.
I ſhall ſay this over again in ſome other words, more fully to open my mind, and the matter in hand, and therefore expreſs it thus, The argument drawn from Gods Example, is not for the ſame day, that is, for that very ſeventh (wherein He reſted) determinately, as if it reached and extended it ſelf to no other day in the week; but it is for [a] ſeventh, or for the day wherein God reſted, as a ſeventh comparatively, that is, in relation to his ſix working dayes, and therefore they are compared together both in the body of the Commandement, where it is ſaid, Six dayes ſhalt thou labour, but the ſeventh, is the Sabbath; and, in the concluſion, wherein it is not barely ſaid, God reſted the ſeventh day, but it is brought in with this, In ſix dayes the Lord made Heaven and Earth, that is, ended his work lGen. 2. 2, 3., and reſted the ſeventh; Sanctifying that day as his Sabbath for thoſe times, and therein, any other ſeventh which Himſelf ſhould appoint for his Sabbath in after-times; for any other day of the week may be called the ſeventh day, as it is ſet againſt ſix working dayes mSuarez de dieb. Feſtis. Deputare ſeptimum diem inhebdomade, eſt formaliter deputare ſeptimum diem; licet materialitèr non idem dies ſemper fuerit deputatus.. To conclude, the reaſon is not for that peculiar portion of time wherein God reſted, as if God meant no more but to reaſon men into the obſervation of that ſeventh day (for then the fourth Commandement is gone, or elſe the Saturday-Sabbath is to be obſerved ſtill): but it is for the proportion of time, that is, for a weekly day, or one day in a week; and for the portion and particular day, only according to Gods appointment: which appointed time, to the Jews was Saturday; to us now, it is the Lords day.See Haman L'eſtrange of Gods Sabbath, p. 43. The ſeventh is the Sabbath. The ſeventh, What ſeventh? he ſaith not, the ſeventh from the Creation, he nameth no day; if he had, it would have reſtrained the Law to that day: but becauſe he meant the day ſhould change, and yet the Law continue, he ſaith only, the ſeventh, that is, the ſeventh after ſix, or one in a week.