SABBATUM.  
The Mystery of the Sabbath DISCOVERED.  
Wherein  

The Doctrine of the Sabbath, according to the Scriptures, and the Primitive Church, is declared.  
The Sabbath Moral, and Ceremonial, are described, and differenced.  
What the Rest of God signified, and wherein it consisted.  
The fourth Commandment expounded.  
What part of the fourth Commandment is Moral, and what therein is Ceremonial.  
Something (occasionally) concerning the Christian Sunday.   
By EDM. PORTER, B. D. Sometime fellow of St John's College in Cambridge, and Prebend of Norwich.  Aug. Cont. Adimant c. 2. Tom 6. 
Sabbatum, non repudiatum (est) sed intellectum à Christianis.  Epiphan. Haer. 30. 
Christus est magnum illud Sabbatum, & perpetuum; Cuius figura erat parvum Sabbatum, quod inserviebat usque ad ipsus adventum.  Prudent. in Apotheosi 
— En tibi Christum,  
Infelix Judaea, deum! qui Sabbata solvens  
Terrea, Mortales aeterna in Sabbata sumpsit.  Origen in Math. Tract. 29. 
Venient autem Dominus noster Sabbatum nostam, & requies nostra, attulit nobis requiem Sabbati sui. etc.  
London, Printed for Charles Webb, and are to be sold at the Bore's Head in Saint Paul's Churchyard.   

To the Right Honourable, THOMAS Lord Richardson, Baron of Cramond. AND, To the truly Noble and Virtuous Lady, the Lady ANNE Richardson, his right worthy Consort. PEACE, and TRUTH.  
RIGHT HONOURABLE,  
OF all the mistakes and misunderstandings of men, in the grand Mysteries of our Religion, there is none that may more deservedly be put into the catalogue of popular, and (almost) universal errors, than the erroneous conceivings and misapprehensions of the doctrine of the Sabbath; wherein, not only the Ancient and Modern Jews, but also many Christians, both learned and lewd, did, and do alike err: Insomuch that now of late, the old saying is come to pass, Communis error facit jus; for we have lived to see Sabbatarian errors to be grown up into a Law, and to be confirmed. And the very appllation of Sabbath (which in the Moral part of the fourth Commandment, signifies Christ our Redeemer; and in the latter or Ceremonial part of the said Commandment, signifies the seventh day from the Creation, or last day of the week) to be applied to our Sunday, which is the first day of the week, and the eighth from the Creation. And this, even by many Preachers, some of them being very learned; whereby the less learned sort of Christians are misled into the same error with the Jews, who would see no further into the great mystery of the Sabbath, than only the consecrating of the seventh day, as ours at this time do the eighth day: And neither of them will be as yet persuaded, to look more deeply into that most divine and gracious Law of the Sabbath.  
The principal misleader into these errors in our days, is, I conceive, that otherwise pious and learned Book, entitled, The Practice of Piety; the right Author whereof, I think, is concealed: A late 
a Advice to a Son.  Writer thinketh, that it hath been too oft printed, because (as he saith) it is contrary to the Church Protestant in the doctrine of the Sacrament: 
b pag. 513. & 515. Edit. 32.  I think it far more contra●y to ●he Church Catholic, in the Doctrine of the Sabbath; which word Sabbath, this Writer not only applies to our Sunday, but also labours vehemently, with multitudes of Arguments, unnecessary, uncogent, and also untrue, to prove it the Sabbath meant in the fourth Commandment. Seneca says, 
c Sen. lib 3 Cont. 22.  Suspectus est judici, qui plus quam se defendit. Verily, his overmany vain prooss, and superfluous plead, may, to a judicious Reader, make his cause to be suspected the more, either of error, or (which is worse) of design and collusion.  
For some of our own learned Writers have long ago declared in their printed Books, that the late, or yesterday use, of calling our Sunday, The Sabbath, was set on foot by that sort of men, who have made it their trade to asperse, both the Doctrine and the Discipline of this Church, on purpose to please and accommodate those turbulent spirits, that have for a long time waited for an opportunity, to make a prey thereof. And these their instruments may justly be suspected, to carp at this Church for their own designs; as Politian saith of one of his opposites, 
d Polit. l. 7 Epist. 2.  Non ideò me carpit, ut carpat, sed ut victum quaerat: And indeed, our Zealot Sabbatarians, by such practices, have of late well feathered their nests, though with the ruin of the most renowned Church in the world; but, alitèr non fiunt Floralia. And they have moreover abused the present State with this word Sabbath, whereby our Sunday is of late rebaptized, or Turkened into a Sabbath; which our former Parliaments in their Statutes, in the days of our forefathers, and until the reign of our late gracious King Charles of blessed memory, and inclusively; and the Church of England also, for weighty reasons; called by none other name but Sunday. But such things need not seem strange, when the Nobles and Worthies of David, and also the Sage and Reverend Aaronites, and their Learned Levites, are excluded from the Sanedrim.  
As for the appellation of Sabbath, so misapplied to our Sunday, no authority of Scripture, can, with any colour of right reason, be alleged, either directly, or derivatively, from thence. The Jews that were converted, and made up a Body of the Primitive Church, and first began the celebration of this day, did never call it Sabbath, nor did any Apostle so call it, nor indeed any of the ancient Fathers; nor was this day meant by 
* Sabbatum Christianum.  Origen, who is untruly said to have called it, The Christian Sabbath, as will appear in this 
a Chap. 4.  Book.  
As for the other late and new name of Lord's Day, which they would derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Apocalypse, 
Rev. 1. 10.  because our English Translation doth so render those words, (which yet they will not bear) the right reddition whereof is not, The Lord's Day; but, The Dominical day, as our Englishmen generally ever did before, and yet do, call the Sunday-Letter, not The Lord's day Letter, but, The Dominical Letter. And the Western Church in all Ages, called this day, either, Dies Solis, or Dominica. For in Scriptures, the Lord's Day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are all one, and are often used by St. Paul and St. Peter, and are 
1 Cor. 5. 5 Phil. 1 10. 2 Pet. 3. 10.  rightly rendered, The Day of the Lord, and, The Day of Christ; but in a far different signification from that, which these men now call the Lord's Day; for those words signify The Great Day of Universal Judgement.  
Besides, a judicious Reader will consider, how harshly and uncouthly this appellation sounds; for when they speak of many Sundays, they call them, Two, Three, or Four Lord's Days, as if we had more Lord's days than one. If they will needs use the name of the Lord in calling that day, 'twere far more consonant with the phrase of Scripture, and Euphony, to call i●, The Day of the Lord; which yet will not come home to their purpose.  
Therefore, those prudent Statesmen, and learned Prelates, which were interessed, both in composing our Statutes, and also in compiling and authorising our Liturgy, did, with great caution, decline this appellation, and called it Sunday, as some of the most ancient Fathers did before, both in the Greek and 
a justin. Mart. & Tertul.  Latin Church; and this, in likelihood, before the appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Dominica, was generally received; although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was in some particular Churches used, before those Fathers wrote, as may appear by that authentic Epistle of 
b Ignat. Epist. 3. Edit. Plant.  Ignatius, ad Magnesianos.  
Neither did those Primitive Christians, before mentioned, who first began this solemnity; nor the Apostles, who approved thereof long before the Revelation was written; ever call this day so as it is now called. We find it recorded under the title of, The first day of the week, or first day after the Sabbath, Act. 20. 7. and 1 Cor. 16. 2. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but we find no mention of Sabbath, Lord's day, or Resurrection day; nor did they then call it Sunday, because the naming of the seven weekdays by the seven Planets, was never before, or at that time used by the Jews, nor by the Romans, their then Magistrates. Whereby it is evident enough, that the assigning of the first day of the week for holy assemblies, was not originally, upon consideration of Christ's Resurrection on that day.  
Notwithstanding, the succeeding Church did conform unto that day, because their Predecessors had fixed thereon. And they further alleged new reasons for the retaining of it; They considered, That Christ did indeed rise that day from the dead, That the descending of the holy Ghost at Pentecost, That the creation of Heaven, and Earth, and Light; That Manna reigned from Heaven first; and all these, on this first day of the week. Bellarmine addeth, (if you will believe him) 
b Bel. de Cultu Sanct. l. 3. c. 11. To. 2.  That by his, and other learned men's calculations, the Nativity of Christ fell on this first day of the week. These were the reasons for retaining this day, though not of instit uting it.  
But, in succeeding times, the Jewish appellation of days, by First, Second, Third, etc. of the Sabbath, or Week, was disused, Therefore the Church affixed a new name to that day, according to the Custom of their Country, or Ordinance of the Church; and hence came the denomination of Dominica, and Sunday, respectively.  
We cannot with reason, account this appellation, Sunday, to be any disparagement to the solemnity of the festival, in regard, that our Saviour himself, (for whose Honour we sanctify this Day) is called by his Prophets, The Sun which shall no more 
Isa. 60. 20 Mal. 4. 2. Matth. 17 2. Matth. 13 43. Rev. 1. 16. & 10. 1. & 12. 1.  go down) And the Sun of Righteousness, his glorious Transfiguration is resembled to the Sun; his Saints are promised, at their glorification, To shine as the Sun; his own Countenance, and his mighty Angel, and his Spouse, are described by the glory of the Sun: so that this Name is high, and glorious; The disusing of this word Sunday, and Dominica, of late among us, is upon some reason of State, as of some other good old words also; as, The word Kingdom, and Three Kingdoms, and Bishop, and Common Prayer, Leiturgy, and Litany, are now left; And instead of them, We have Commonwealth, Three Nations, Presbyters, Independents, Directory, Sabbath, Lordsday, etc. but o●d words may return again, and new words may grow obsolete, when the State seethe it needful, as one saith,  
Multa renascentur quae jam cecidêre: 
Horace.  cadentque  
Quae nunc sunt in honore vocabula; Si volet usus.  
As for the warrant, and authority for hallowing, and assembling thereon; We say, That it is not grounded on the fourth Commandment, which doth not in the least mention, or meddle therewith; Neither did Christ, or any Apostle command it, as Chemnitius, a Learned Protestant granteth: 
Exam. Conc. Trid.  But we keep it, rather by virtue of the fifth Commandment, which requireth us to Honour our Parents, wherein, lawful Magistrates are included, and their just laws authorized: Our reasons are these, 1. The institution of the Church Primitive, 2. The Apostolical approbation thereof, 3. The Imperial decrees, and also, the Regal laws of this Realm, 4. The constant practice of the Church Catholic, in all ages thereof, 5. The scriptural authority for it, which is derived (as is said before) from the fifth Commandment, although not directly, or expressly, and downright, but secondarily, consequently, and collaterally in these, and the like passages: Submit your 
1 Pet. 2. 13  selves to every Ordinance of Man for the Lord's sake. And, Obey them, that 
Heb. 13. 17  have rule over you, and submit yourselves, for they watch for your souls. Christ also said, If be neglect the Church, 
Matth. 18 17.  let him be as an Heathen man, and a Publican. For these, and such like reasons, we adhere to it, and esteem them so ponderous, that we account it an high insolency, and pride, either to abrogate, or but to alter the day, (as some have attempted.) Thus far we agree in the thing; but we descent from the name Sabbath, and Lords day, and also from all superstition therein practised.  
As touching the Mysterious Apocalyps, from which the late appellation of Lord's day is taken, by a Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not rendered exactly to the Original Letter, as is showed before; Although this Scripture be still confessed both by the Church Protestant, and Roman, to be Theopneust, and Canonical; yet, it cannot be denied, that many Learned men, both Anciently, and Lately, have doubted concerning the Writer thereof, and also, have been anxiously perplexed with the obscurities therein.  
First, for the Writer. That he was named John, the Book often declareth; But whether he were St. John the Apostle, the Text doth not declare, nor do the Ancients agree therein; in so much, that in consideration of former disputes concerning the Writer, and also, of the style, phrase, form, or manner of speech therein used, 
a Prolegom in Apoc.  Beza is inclined to conjecture, that, if it were not written by St. John the Apostle, yet, that it was written by St. Mark the Evangelist, who was also named John, because we read of John, surnamed Mark, Act. 12. 12. and Act. 15. 37.  
But Beza's conjecture disagreeth with the History of St. Mark, who is recorded by 
b Hier. in Marco.  St. Jerome, to have suffered death, in the eighth year of Nero, (
c Origines, Alexand. p. 38.  Mr. Selden's Eutychius saith, he died in the first year of that Emperor) whereas, the Apocalypse was first showed, long after, in the Reign of Domitian, by whom, St. John the Apostle was sentenced to death, in a vessel of flaming oil, as Tertullian, and Jerome, and Euseb. Emis. report, and that he came out of that vessel unhurt: And because, that sentence was executed near the Latin gate at Rome, (as other Writers say) therefore, the Church Calendar recordeth this Porta Latina, on the sixth of May, and in memory thereof, a feast is held yearly on that day, (or for it) in St. John's College in Cambridge.  
After this, St. John was exiled to the I'll of Patmos, where this Revelation was ●●ewed; and after the death of Domitian, he was recalled from banishment, and retired to Ephesus, and there lived, and died in the Reign of Trajan, and was there buried, and his Sepulchre remained there in the days of St. Jerome.  
Now because there was another, named John, of that time, who was also buried at Ephesus, and that, two Monuments were there showed, and both superscribed with the Name, or Title of John; and both remained there, until the days of the said, 
a Hier. de Script. in Joanne.  St. Jerome, as himself saith, and so also saith 
b Hist. l. 3. c. 39  Eusebius, who further addeth, Fortassis, secundus hic, erit Joannes sub cujus nomine Revelatio habetur. And Dionysius, the Famous, and Learned Bishop of Alexandria, although he was Confident, that it was written by inspiration of the divine spirit, yet, saith he, 
c Euseb. Hist. l. 7. ●ap. 23.  Non liquidò videtur, quodillius Joannis sit, qui Evangelium scripsit. And addeth, Fieri potuit, in illis temporibus, fuisse alium aliquem Joannem ex sanctis, cui haec revelaverit Deus. i e. That it did not clearly appear, that St. John the Evangelist was the Writer of the Apocalypse; but possibly, that some other holy man in those times, named John, was he, to whom God revealed those things: thus he. Neither need it seem strange, that this Revelation should be unduly attributed to St. John the Apostle, seeing, we find other Revelations, as Early as this, which went abroad, untruly, under the name of St. Peter, and also of St. Paul, as 
d Hist. l. 3. c. 3.  Eusebius, and 
e in Joan. Tract. 98.  Austin, and 
f lib. 7. cap. 19  Sozomen report.  
Secondly, for the obscurity of this 
●.  book; it is confessed on all sides, and particularly by 
a Proleg. in Apocal.  Beza, who acknowledgeth himself to be one of those, Cui haec mysteria val●è obscura videntur; And both Mr. Selden, and Mr. I. Gregory of Oxford, two Learned men, have affirmed, from the Testimony of Bodinus the Learned French-Writer, that Calvin acknowledged, that He knew not what this obscure Writer meant. So our late Reverend Diocesan, Bishop Hall, called this Apocalyps, A Revelation unrevealed: and this he said particularly, in respect of the Mystery, of the Thousand years of Martyrs reigning here, with Christ, Revel. 20. 4. The like he reporteth of the most Learned, and Reverend Bishop Andrews, that he professed, that he had not proceeded so far, as to understand it; much less can we Pygmy-Theoiogues. It is now fifteen hundred years old, and not yet understood; Mr. Brightman hath not cleared it, nor hath Mr. Mede's Key unlocked it. Nor will it ever (I suppose) be perfectly understood, until such a Commentary be made thereon, as Divines say of other obscure Prophecies, viz. 
b Irenaeus l. 4. cap. 43.  Prophetiae priùs aenigmata sunt, sed peractae intelliguntur. And, 
c Aug de Civit l. 18. c. 31.  Prophetiae obscurae sunt, antequam fiunt: sed factas, quis non agnoscit? And, 
d Euseb. Emiss. hom. de Nat. Martyr.  Prophetiarum adimpletio est earum expositio. (i. e.) Prophecies are Riddles: the only or best Expositor of them is their fulfilling.  
Amongst the many obscurities of this Apocalypse, this may go for one; viz. What day of the week or year the Writer meant by Dominica dies. That he meant our Sunday, or anniversary Easter, (which is so called, from the Rising of Christ) will be hard to prove. It may possibly signify the day of the Nativity, or of the Ascension of our Lord, or the day of Pentecost, for aught can appear; for none of these are inferior to his Resurrection, either in mystery, or value, or benefit to man. Or he might mean the day of the Passion of our Lord; of which, possibly, Christ spoke, when he said, Your father Abraham rejoiced to see my day. For indeed, the 
Joh. 8. ●  Passion of the Redeemer was showed to Abraham, in a mysterious Scene, or dumb-shew; as, when he acted the resemblance of Christ's Passion with his son Isaac, laying first the wood on him, 
Gen. 22.  then, him upon the wood; just as was afterwards really done to Christ. As for his rejoicing, it is no marvel if he rejoiced, for his own and his Abrahamites Redemption. Nor is it strange, that Christ should call the Passion-day, His day; it was indeed, the day of the Jews, of which it is said, Haec est hora vestra; 
Luk. 22. 53▪  but it was also the day of the Lord. We find both, Tradidit Judas, and, Tradidit Deus, Rom. 8. 32. And, Filius Dei tradidit seipsum, Gal. 2. 20. Ephes. 5. 2. Judas, for money; but Christ gave himself for us. The day of his Passion was a day of sorrow, and also a day of joy, in several respects. We know, that the Primitive Church solemnised the Natalitia, (so they called the passion days of Martyrs) with joy and feasting; and so they did also the Parasceve, or day of Christ's Passion, in St. Austin's time, as himself saith, in one of his Passion-Sermons, 
a Aug. de Temp. Ser. 130.  Propter hanc crucem, Diem festum agimus, & Epulamur. So St. Paul gloried in the Cross of Christ, Gal. 4. 16. And seemeth to appoint a Festival for the Passion of Christ, when he said, 1 Cor. 5. 7. Christ our  is sacrificed. Therefore let us keep the Feast. Which St. Jerom reads, Itaque Epulemur. So, it is no novelty, to apply the word Dominica to the Passion; for we know, that there is another Dominica, which hath been called by the Church, more than twelve hundred years together, Dominica Passionis; as we find in St. 
b Ambr. To. 5. Ser. 44.  Ambrose, and in 
c Aug. de Temp. Ser. 107.  St. Austin, and ever since in the middle-age Writers, and later Postillers: And even in our time, and at this day it is called, Passion-Sunday, which is the fifth Sunday in Lent; and is so called, only in a memorial of the attempt of the Jews to stone Christ in the Temple, recorded, Joh. 8. 58. which passage formerly was, and now is, appointed to be read in the Gospel for that day. Therefore it may reasonably seem questionable, whether the Dominica in the Revelation may not possibly relate to the grand Passion of our Lord. Lastly, This Dominica might possibly point at the old Sabbath-day, which was really a day of the Lord's appointing; which yet, the Writer abstained from calling it Sabbath, 〈◊〉 the Day-Sabbath was then utterly dissolved with the City and Temple, and long before this Revelation was written. And if there were not something of greater concernment to be considered in the Sabbath-Law, than Hallowing of a day, there can be no sufficient cause alleged, why the ancient Sabbath-day was not still retained; which yet ought not to be in any wise, albeit some Sabbatarians would have it, and others would have our Sunday to be the Sabbath.  
These two disagreeing in the day, yet agree in misunderstanding and abusing those words of Christ, Pray that your flight 
Matth. 24. 20.  be not in Winter, neither on the Sabbath day. By which words, each party would have their several Sabbaths confirmed and continued.  
To this we answer, First, This was said to the Apostles, when as yet they were but Disciples; and they were all dead (except only St. John) before the time he spoke of came. Therefore this monition was intended, as to be declared to the Jews, whom Christ knew to be entangled in sabbatical superstition, and that they would so persist, (as that people do to this day) for it had been no sin to fly for life on that day, even when it was a Sabbath really in force, much less afterward, when it was abrogated.  
2. It is said, Pray that it be not in the Winter; surely no Jew would think it a sin to fly for life in winter, (only because 'twas winter). But Winter and Sabbath are here joined, to show the reason of both to be the same, and that, not to be sin, but only danger, trouble, and inconvenience. First, for Winter; Because the days would be short, the ways foul, the season cold, and dangerous to themselves and their little ones, especially to abide in desolate Mountains, unto which 
vers. 16.  they are directed to fly. Secondly, for the Sabba●h; Because their fellow Jews, being involved in that superstition, would account them enemies to their Religion, and so neither join with them, nor afford them any succour; and moreover kill them, as they did many, upon pretence that they were flying to the Romans.  
3. ●●is monition was meant only to the Jewishly-affected Sabbatarians, because (as it is remarkably observed by Eusebius) 
* Hist. l. 3. c. 5 de Dem. l. 8.  at the time of begi●●ing Jerusalem, not one Christian was left in that great City: they were all departed before to Pella beyond Jordan, to which they were warned by that Divine Oracle, Migremus hinc, as Eusebius thought.  
4. It is observable, that Christ upon the same occasion then said, Woe be to them that are with child, and give suck in 
〈◊〉. 19  those days. he woe must signify temporal woe of affliction, and not eternal woe; for no man will say, that childbearing, or giving of suck, are sins, because in Scripture, both are accounted blessings. So that praying against this Sabbath-Hight, or Winter-flight, is but to pray against temporal calamities.  
5. If to fly on the Sabbath-day at that time had been a sin, Christ would not have said, Pray that it may not be; but he would absolutely have forbidden it, as he did all transgressions of the Moral Law.  
6. The meaning of Christ was, to forewarn the Jews, to desist from their vain Sabbatizing; as if he had said, The Jews, who so much dote on their Sabba●h day, and hate me, and seek my life for dissolving it, as Joh. 5. 18. What will they do when their enemies invade them on the Sabbath day? for then, they must either break their Sabbath by flight, or else die in their sloth and superstition. Therefore they have need to pray, that this pressure come not on them, upon their Sabbath day.  
7. They that urge ●his place for a now-Sabbath, should first agree, which day they will insist on, whether Saturday or Sunday. 1. If Saturday, we ask, Why themselves do not keep it. 2. If Sunday, we say, This place will appear miserably invalid to prove, because Christ never at all mentioned it, nor did any Apostle command it, (as is showed before) nor did any of the Sabbatizing Jews than apprehend it, or to this day believe it.  
For these, or for better reasons, the late Learned and Reverend Bishop of Worcester, (my most dear Country) when he was Professor of Theology in Oxford, doubted not to conclude publicly upon this very place: That it is ridiculous for any to argue for a confirmation of a Sabbath 
Dr. Prideaux, de Sab. Orat. An. 1622.  from these words, which Christ foretold but only as an inconvenience, which would arise from the Judaical superstition.  
I find also another pretty argument used of late, to prove our Sunday to be a Sabbath; for, The word Sabbath signifieth Rest; therefore Sunday being a day of Rest, aught to be called Sabbath. If this will hold, Why should not our late frequent Fasting-days, and Thanks-givings, be called Sabbaths, which were enforced by watchmen, and under penalties, with as great caution as our Sundays, from working and travelling? Or why should not Nights, the time of general Rest; and our Beds, the place thereof; and even our Graves, be called Sabbaths? But if the Inventor of this Argument had considered, that the Fourth Commandment, or scriptural Sabbath, doth not signify only the corporal Rest of man, but only his spiritual Rest; and moreover, and most principally, the mystesterious Rest of God, (as it is said, God 
Heb. 4. 4.  Rested) he might easily have answered his own argument with a better. For the true sabbatical Rest cannot otherwise be rightly understood, but only of the Rest both of God and Man; and this Rest can no where be found, but only in Christ the Saviour.  
There is yet another scruple, occasioned by our translation of the fourth Commandment, which either ha●h, or may divert men, from the right understanding thereof; for thus our English read it, Remember to keep holy the Sabbath, etc. Hence some imagine, that to keep holy relateth only to a Day, and not to Christ. But the more clear, and true, and unscrupulous Translation might have been, by our old English word, Hallow, or by the word, Sanctify, borrowed from the Latin; thus, Remember that thou Hollow (or Sanctify) the Sabbath day. This doubt will be plentifully cleared, by the perusal of the 
Chap. 9  ninth Chapter of this Book.  
Notwithstanding all this; it may be granted, that Christ giving that monition to pray, did foresee and relate to some kind of Law, whereby the Jews of that time would be girt and obliged, to keep the old Sabbath. But if we inquire by what Law, we shall find it to be neither the Moral, nor the Ceremonial Law of God, but only a popular Club-Law, or Law of Arms; which was indeed the tyrannical and superstitious Law, of those grand Zelots and Rebels, which cruelly insulted over their Countrymen the Jews, as Simon, John, and Eleazar, (of whom we read much in 
a Jos. de Bello. lib. 8.  Josephus) who then rebelled against Caesar, their Lawful Prince at that time, (though Nero) and thereby caused the utter and final ruin of their City and Country.  
If we now examine the Jewish superstitions, and compare them with the practices or commands of some sabbatizing Christians, we shall find them running parallel, 
Buxdo f.  as they are recorded, bo●h by our own, and by foreign Writers; as 1. If a Jew fell 
History of the Sab.  short of home on a Sabbath-Eve, he must stay there, in wood, wilderness, or highway, till the Sabbath were passed. 2. A blind Jew might not carry a staff. 3. A wounded man might not wear a plaster, nor a woman a fan. 4. A Jew might not carry money in his purse, nor knock at a door with an Hammer, or Ringle; nor wear Clogs or Pattens; nor a Tailor his Needle; nor milk Kine, nor lift a beast out of a ditch, nor kill a flea on that day.  
So some Christian Sabbatarians have 
Mr. Tho. Roger's Preface on the 39 Artic.  taught publicly: 1. To work on Sunday, (Lord's day, they call it) or throw a bowl, is a sin as great, as to kill a man, or commit adultery. 2. To kill a cock, as bad as to kill a servant. 3. To make a Feast, or dress a Wedding-dinner, as bad as for a father to cut his own child's throat. 4. To ring more Bells than one, as to commit murder. They say, one may not carry provender to an Horse; a Maidservant would not sweep her Kitchen, nor wash her Dishes; a zealous son would not ride for a Bonesetter, when his Father's bones were broken. Some schoolmen among the Romanist's, have been as eager in this superstition as ours; They taught, that it is as great a sin to stitch a poor Man's broken shoe on Sunday, as to kill a Thousand men, 
a Advers. Concil. Trident.  as Doctor Tuppius reporteth. Besides all this, some of our own Sabbatarians have laboured, to revive, and bring in the old Jewish saturday-Sabbath. Thus hath this sabbatical Law, and our Christian Sunday been abused by schismatical Demagogues, who, notwithstanding, have been of late both permitted, and encouraged for such politic ends, as we see, are now fully effected. The consideration whereof, moved me to endeavour a right understanding, and vindication of the Divine Sabbath Law.  
I have also addressed this discourse to you, My most Honoured Lord, and Lady, for an acknowledgement of your many favours, to myself, and to my more dear Consort in these hard times; and for a Testimony of my most thankful apprehension thereof; And also, for that I am well assured, that you, My Lord, in your love to Truth, and Piety, have taken pains to inform yourself in this very Mystery, by careful attention in hearing, and by your more private readings, and conferences, besides your secret Meditations, (best known to yourself). Of which Christian employments, because I was in some part, Conscious; it stirred me the more, to hasten this Work, wherein, I trust you will find satisfaction, when your leisure will permit you to read it through.  
I beg both your pardons for my tediousness in this address, being not so much Epistolar as Isagogical, which I so designed, to be instead of an Introduction, needful for the more easy, and unscrupulous perusal of the ensuing Treatise; which I have clothed with ordinary and course Apparel, in a low, and vulgar style, as to be the more fitly accommodated, to the ordinary, or middle sort of Christians: just so, as the Books of our Sabbatarians are, whereby they have gained too much upon the easiness, and credulity of their adherents; This book is therefore of the like allay with theirs, as one saith, 
b Mart. l. 7. ep. 89.   Aequales scribit libros Calvinus, & Umber. 
In old time, Writers were thought to procure a kind of immortality to them, whose Names they recorded in their Books; therefore, 
a Plin. l. 7. ep. 33.  Plinius the younger, (a man of singular worth, who procured a stay, and mollifying of the persecution under Trajan) desired Tacitus (his contemporary) to record his Name in his History, because he thought that so, it might continue as long as the World: And before him, Ovid, by the same way, promised the like to himself, and to his Wife, 
b Ovid. Met & Trist. l. 5 eleg. 15.   
— Nomenque erit indelebile nostrum. And  
Perpetui fructum donavi nominis—  
So when Picus Mirandula wrote a book, and dedicated it to Politian; he returned this answer, 
c P lit. lib. 12. Epist. 5.  Ago tibi gratias ob immortalitatem. Just so did 
d ●ips. cent. ep. 65.  Lipsius to another.  
But I may not promise, or hope for any such production, or issue, by these papers, to you, or to my Lady, though I wish I could; yet I am well assured, that the Doctrine herein delivered, (being of the greatest concernment, and comfort for Christians) is such, as aught to continue in the Church, as long as it is Militant.  
Neither do either of you need any such immortalising Pharmacum, or paper-charm for that, which your own eminent, and shining virtues may by themselves procure; your piety to God, your sincerity, and constancy in true Religion, your mercifulness, and charitable compassion, and bountiful relief of the poor Members of Christ; your general goodness toward all sorts of people, and particularly to the now oppressed Churchmen in these ●ad times, will be your testimonials, or Epistles (as the Apostle speaketh, 
a 2 Cor. 3. 2. ) and Comforts to your Consciences whilst you live here, and Monuments or Trophies to posterity, when both of you, in a full and good old age, shall follow those Prayers, and Alms which are gone up before you, for a Memorial before God, 
Act. 10. 4.  with whom I trust, you will find your names recorded with an everlasting Character, in the blessed Registry of the Book of Life. In the m●an time, whilst my now aged life shall last, I will not forget to recommend you, and yours, in my Prayers to the Merciful protection of our Lord Jesus, and remain. My Noble Lord, and Lady,  
Your devoted and obliged Servant, EDM. PORTER. Marsham in Norfolk Octob. 1. 1658.   

THE CONTENTS.  
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 ancient Patriarches did Sabbatise, yet kept not a seventh day. That all the ten Commandments are still in force. A passage in St. Austin, and another in Isychius explained. An abuse of the Commandments in the Roman-Catechisms, showed.  CHAP. II. 
That the word Sabbath signifieth Rest. Of the Rest of God, and the Rest of Man. Of our Rest Corporall and Spiritual. The differences of Sabbaths. The several sorts of Jewish Laws, which commanded or enforced the Sabbath. Of the Judicial Laws of the Jews, and that 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 judgement of the Fathers therein. That it is now pernicious to Sabbatise as the Jews did, and yet do. That Christ appointed no new Sabbath-day instead of the old.  CHAP. IU. 
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 Fastingday, long after Origen's time. That Christians did more reverently keep Saturday, than 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 reverend esteem of the Christian-Sunday.  CHAP. V. 
Of the fourth Commandment, what part of it is Moral, 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 Moral 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 Sabbaoth, 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, shown out of Tertullian, and other Father. How the Patriarches kept the Sabbath before the days 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 th● 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 sanctify 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 layi●● aside his care and providence in Government. That his Rest and Working do consist together. Something concerning the Original of human Souls. Of universals, 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 only, although he did intermit Creation for some time in every former day. That his Rest did not consist in any mere 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 until the seventh day. Why it is fixed on the Creation of mankind, rather than of any other of the Creatures. Answers to certain Inquiries. That the consideration of Christ; to be propagated from the man and the woman, was the only 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 showed by Christ in the Sacramental Bread and Wine. That the Soul of Christ was derived or propagated from the first man. Something concerning Universal Redemption.  CHAP. XIV. 
Of Adam's solitude, and something concerning Monastic life, with the reasons thereof. That the help by the Woman consisted not in respect of Society, nor of Childbearing, (simply considered) but only in respect of the propagation of Christ. Of Childbearing, and that it is not salvifical, without faith in Christ. Of Good and Evil, 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 only in Christ, and Why? That the Tabernacle and Temple are called God's Resting place, only as they were figures of Christ. That the Ark is called God's strength in the same respect. That God's Rest in Zion is also meant of Christ. That the union of God and Man in Christ, was ordained only 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 showed by other like passages of Scripture. That Christ is called the Rest of God; Only, because he is the Rest of Mankind. An Answer to the second Querie above mentioned, viz. Why God is said, to Rest, only, 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 Ceremonial part of the fourth Commandment begun. That the six day's labour is not a Precept, but only a Permission. That the seventh day is called a Sabbath, only, 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 days of Moses. St. Jerom's translation, and our English, examined. The Jewish Sabbath, and Christian Festivals compared. Of works on the Jewish Sabbath. That their corporal Rest was but a figure of our spiritual 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 days. That strangers were not obliged to Sabbatise, 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 merely Ceremonial and Judaical.  CHAP. XIX. 
The Exposition continued. How God is said to have made all in six days, and yet that he ended not his work until the seventh day. Why the Creation was prolonged six days. 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 days. Why the Creation is mentioned in this fourth Commandment, and not in any of the other nine. That the Moral Sabbath doth signify 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 joined, 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 several Appellations respectively. Why the seventh day was preferred above the former six. That the seventh-day-Sabbath was instituted for a memorial 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 Holiness. When the seventh day was first hallowed. How, and when, it was dis-hallowed. Something of Sacrilege. How the Prophets spoke truly of things to come, although they spoke as if they had been past. Of the Prophetical figure called Anticipation. The directions of the Fathers, and scriptural 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 expressly 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 sign, 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 Moral Law, was designed by God, on purpose to drive man to seek for Rest and Salvation, only 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. kill 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. Jeremy 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 Moral.  

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 Ancient Patriarches did Sabbatise, yet kept not a Seventh day. That the ten Commandments are still in force. A passage in St. Austin and Isychius explained: and an abuse of the Commandments in the Roman Catechism, showed.  
THE various opinions of men in the Doctrine of the Sabbath, (as it is delivered in the Fourth Commandment of the Moral Law) hath more disturbed the Christian Church in these latter times, than they did the Fathers, & the Zealous Christians in the Church Primitive; yet then, was the Doctrine 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 Heretic.  
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 strictness, as the old Sabbath was on the Seventh day by the Pharisees; for now not only labours are forbidden, but also honest recreations, such as we do not find to have been forbidden by those very Jewish zealots. Which late strictness 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 forbade Recreations, Soldiers have been commanded to march, and the utensils and luggage of War, Carts, Wagons, & Artillery, have been drawn out, and most cruel & bloody battles fought on that very new Sabbath-day; and all this, upon pretence of either private & personal necessity, or necessity public, 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 Cockboat, which must follow the motions and turn of that Ship of State: intimating hereby, that our Religion must be reform so, as to be subservient to the interest and accommodations of the Civil governors, which is quite contrary to the desires of those men, who hoped, and expected, that their Kyrk should have been made the Ship, and the State should have been the Cockboat.  
Mose and Aaron were brethren, and agreed that Moses might be directed by Aaron in spirituals, and Aaron Supported by the Brachium temporale, or civil authority of Moses for stablishing true Doctrine, and godly Discipline: which formerly was the happy, and peaceable usance of this kingdom, wherein the state civil 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 authorize 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 Jews sin in performing the works of War, 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 moral law of God, or grounded thereon by a moral equity, (as some have untruly affirmed) than neither private necessities, nor public reason of State, can quit us from the guilt of Transgression thereof.  
The Rule of Divines is, (which I firmly believe to be true) Non licet in quavis necessitate, leges Dei morales, seu naturales, violare. i e. It is not lawful in any case of necessity, to violate the moral, or natural, laws 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 enjoined upon pain of present torment, and death. And what greater necessity can be imagined then these? and yet the Martyrs refused life upon such unlawful conditions. Joseph would not yield to adultery with his lady though he knew the consequence of imprisonment; nor the 3 Hebrews 
Gen. 39 Dan. 3.  worship the golden image, 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 bu●n or die, then to deny Christ, or blaspheme God, and bear false witness. There is a necessity to obey God, but no necessity of continuing our natural 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 laws merely Ceremonial, whether Jewish, or Christian: the transgression of this sort of laws 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. Law's [humane] are dumb in time of Warr.  
Therefore because the Seaventh day Sabbath of the Jews was merely 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 Jews, that they might, upon necessity, fight, and repel 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 Jews 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 ears of corn, and causeth 
c Jos. de Bello lib. 7 Mat. 12. john. 5.  the impotent man to carry his bed, and declareth that the priests who by their great labours about sacrifices in the Temple do profane the Sabbath, yet are blameless. Thus David did in necessity of hunger eat the holy Shewbread; and the people of Israel for 40 years together in the wilderness 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 days 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 useful convenience, without any offence to God * because the Sabbath day, and Circumcision, and Shewbread, 
Num. 9 11.  and Passeover, were but ceremonials, and not moral laws. I doubt not, but aged Eleazar & the 7 brethren mentioned both by h Josephus 
d josep. 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 Jews, and therefore they abstained; just as St. Paul saith in the like case 1 Cor. 10. 27. 28. Whatsoever is se● before you, ea●e, ask 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 shown it.  
Just so it is with our Christian Ceremonies, whereof Sund●y is one; and therefore the Solemnity, and celebration thereof in case of pressing dangers and necessities may be omitted. But let us be sure that the said necessities be so indeed, and not sinful, or contracted by our own faults, or only pretended; and than 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, & Hilary. & chrysostom. 
● Eus. Hist. l. 8. c. 13. Hil. count. Constant. lib. ●. 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 Commandment 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, Ceremonial Seaventh-day-Sabbath: the equity whereof is only this; That as God, under the law, required one day in seven 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 Seven to be a memorial 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 sometimes 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 enjoined 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 adays supposed: neither is the vigour 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 than 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 Laws; and that this Sabbath was to be kept from the very Creation of man, or from that very time, when God commanded man to abstain from the Tree of knowledge.  
And yet in this Assertion, I shall not in the least gainsay the Doctrine of those Ancient and most learned Fathers, as 
a Iust. dial. cum Tryph. Tert. Adu. judaeos. Euseb. de. Demonst. lib 1. c. 6.  Justin Martyr, and Tertallian, and Eusebius, who tells us, that neither Adam, nor Enoch, nor Noah, nor Melchisdeck did ever Sabbatise And 
b Athanas. in Synopst.  Athanasius also, who affirmed very truly, That the observation of the 7th day sabbath, be an not, until the days of Moses; All which I firmly believe to be true; provided, that we understand their Assertion in the same sense that they meant it, viz: of the hebdomary, weekly, or 7th day Sabbath, which verily is not that Sabbath which is meant, & mysteriously implied, in the fourth Commandment.  
For the Sabbath, which in the fourth commandment is required to be Sanctified, is the true, substantial, mystical, and eternal Sabbath, which is the Son of God, the Messiah, the great Peacemaker, even the Lord Jesus Christ: of which true Sabbath, the Jewish, levitical, Ceremonial, or seaventh-day Sabbath, was but a mere shadow type or figure, which shadow is now vanished as other legal shadows are, such as, Circumcision, and Sacrifices, both which were far more ancient, than the weekly Sabbath was; whereas the Sabbath, meant, and intended, & commanded in this 4th commandment, was in force, and kept by all the holy Patriarches before Moses was born; and, before it was written in stone, it was written in man's heart, as all other Moral laws were; and it was, and is to last until the end of this world and in the next world also, and not to be Antiquated at all, as the seaventh-day Sabbath was and is.  
For the Moral law, which was written by the finger of God consisteth of ten Commandments, just so many, no more, nor less: which number the holy Scripture mentioneth, Ex. 
Ex. 34. 2●  34. 28. Ten commandments, or Decem verba Foederis Tenn words. And so again, Deut. 4. 13. Tenn words or Commandments. And God wrote them on two Tables of Stone, to signify the durableness of them all: and therefore the Moral Sabbath there meant, must continue as long, and as firmly, as any of the other nine. We must still have Ten Commandments, which is the reason that St. Austin, and generally all our Divines to this day, call this Moral law Decalogum, as consisting of Ten words, or Commandments.  
The same Father in his book entitled 
a Aug. Tom 3.  Speculum, reciting the Moral law out of Ex. 20. doth quite omit the fourth commandment which is of the Sabbath; and this he did because 1. He knew that the Seaventh-day Sabbath was none of the Moral laws of God, but that it is totally antiquated, and expired. 2. Because he perceived that men did mistake the meaning of the true Moral Sabbath, by fixing the duty thereby required, only, on the keeping holy of a day, whereas they should have known, that the Sabbath there meant is only Christ. So that by this misconceit, men slighted the Substance, and magnified the Shadow; for the same Father had said before. 
b Aug. epist 86.  Judaeus' si sabbatum observando Dominum negat, etc. i. e. If the Jew by observing his Sabbath day doth thereby deny, that his Lord Messiah is come, how can the Christian safely observe the Sabbath day? And again in his 119. Epistle to 
ᶜ Epist. 119. cap. 12.  Januarius cap. 12. he thus writeth. c. Praeceptum de Sabbato, solùm figuratè praecipitur. de requie quae in solo Deo certa invenitur-ergo non ad literam jubemur observare diemillum; nam nisi aliam Spiritualem requiem significet, lex ridenda judicatur. i e. The law of the Sabbath day is only figurative signifying that Sabbath or rest, which is not where to be found sure and certain, but only in our God; Therefore we are not hereby to observe a day as it is literally set down: for unless some other Spiritual rest be thereby meant, that Sabbath law might seem ridiculous, Thus he.  
Upon the same reason Isychius of Jerusalem affirmeth, That the sabbath day which the Jews observe, is none of the Ten Commandments although it was written among them: for the Sabbath there meant signifies 
d Isych. in Levit. lib. 7. c. 26.  Requiem intelligibilem, saith he, i. e. not a Corporal but a spiritual or intelligible Rest; which rest is only in our God. He added, that if we will take the words going before, viz [I am the Lord thy God that brought thee out of the land of Egypt] for one of the commandments, we shall still have Tenn. Indeed, The mysterious Sabbath which is really meant, and intended in the morality of the 4th Commandment, is, only, that God which delivereth us out of (not only Egyptian, but also) Hellish Slavery, which deliverance is implied, and couched in this word Sabbath; so that we need not put out one of the commandments, and in the room of it, take in a new for preserving the number of of Ten, for that number will be found therein without such chopping: and we are offended with the Romanists for such practices about these commandments, who, to hid the second commandment which forbiddeth image-worship have in their Catechisms quite omitted it, although it continueth perfectly in their Bibles; and to supply the defect, they have obtruded the fallacy of Composition, in making but one Commandment of the two first: And the fallacy of Division, in making two of the last, as is apparent in their books, and particularly in 
Ledesma's dial. p. 81. Ferus. libel. precat. p. 59 60.  the Catechism of Jacobus Ledesma a Jesuit, and also of Ferus.   

CHAP. II.  
The word Sabbath; That it signifieth Rest. Of the Rest of God, and the Rest of man. Of our rest Corporal and Spiritual. The diffferences of Sabbaths. The several sorts of Jewish laws, which command, or enforce the Sabbath. The Judicial laws of the Jews, not fit to be imposed on Christian  
WHat this word Sabbath signifieth, we are certified by two learned Jews: first, 
a Philo. de cherubin.  Philo saith, Sabbatum interpretatur Quies, i. e. The interpretation of Sabbath, is Rest. With him 
b joseph. Antiq. l. 1. c. 2.  Josephus agreeth, Sabbatum significatrequiem i. e. that it signifieth quiet or Rest. With them our Christian writers generally consent as, Eusebius, Nazianzen, Epiphanius, Jerome, & Austin.  
The Rest, which is signified by this word Sabbath, is 1 The Rest of God, mentioned Gen. 2. 2. God rested on the 7th day from all his works. And so again, Ex. 20. 11. (How the most blessed Godhead, can be said to rest, which never laboured or was weary, we shall inquire hereafter.) Secondly, The Rest of man; and this Rest is of two Sorts: First Rest Corporal, by ceasing from worldly servile labours on the 7th day, both himself, & his family, and his poor beasts also, Secondly Rest Spiritual; which consisteth in the quiet, and tranquillity of our minds, and consciences, when we are freed, and quitted from the disturbing perturbations of our Consciences, and turbulent horrors of our Souls, upon consideration of our sins, and fear of divine vengeance.  
This Spiritual rest, is not confined to a Seaventh day only, but is a continual Rest or Sabbath to every holy Christian. St. Austin saith, 
a Aug. de Genesi ad lit. l. 4. c: 13.  Fidelium, perpetuum Sabbatum observatur. i e. The faithful keep a continual Sabbath. And again, he saith, 
b Ibid. in Psal. 91.  Nostrum Sabbatum est in tranquillitate conscientiae est gaudium spei nostrae-intus est in cord Sabbatum nostrum. i e. The Christian man's Sabbath consisteth in the quietness and tranquillity of his conscience-It is the joyfulness of our hope▪ Our Sabbath is inward, residing in our heart We are also taught by St. Jerom, that the Jewish Seventh day Rest, was but a mere figure of the Christians Rest. 
c Hieron. Tom. 9 11. n. 40.  Judaeis, Sabbatum in ocio corporali significabat sanctificationem in requie Spirit●s sancti. i e. The Sabbath which the Jews observed by a corporal rest did signify a Sanctification of the rest wrought by the Holyghost. And Origen tells us 
d Orig. in Math. ●ract 29.  Qui vivit in Christo, semper sabbatizat a peccato. i e. He that doth live, or abide in Christ, doth always Rest from sin. His meaning is not, that a Christian is always without sin; but that the infirmities of holy men do not discontinue, or extinguish their resting in the mercies of God through Christ, & that they are freed from the despairing terror of Damnation. This is the true real and spiritual Sabbath, or rest in Christ; to which we are exhorted by old Ignatius, 
e Inat. ep. ad Magnesianos. . Non Sabbatizemus Judaico m●r●-sed Sabbatizemus spiritualiter. i e. That we should not deceive ourselves by keeping a Sabbath day only, as the Jews did, but to apprehend thereby a more excellent spiritual Sabbath, viz. the true rest of our souls in Christ. So b● these passages we learn, that there is not only a day Sabbath of external, and corporal rest, to be considered in the Scriptural doctrine of Sabbaths, but moreover & principally, a secret, mysterious, and spiritual Rest or Sabbath, which is the Grand Sabbath; whereof the other Sabbaths are but mere figures and shadows.  
For the more clear understanding of the difference of these two sorts of Sabbaths, we must inquire of the Original of them; as when, and by what law they were enacted: And this we cannot with plainness set forth, but by examining the several kinds of laws imposed upon the Jews, whereby the Sabbath was both established in the judicial commonwealth, and is also binding to us Christians: Wherein I shall not need to meddle with the Sabbath of years, which was every Seaventh year, wherein the whole land rested from husbandry, Nor with the Jubilean Sabbath, which was every fiftieth year, when old owners returned to their ancient inheritances. But our inquiry must must only be, for the authority of the Saturday, weekly, or 7th-day Sabbath, with the signification, meaning, and mystery thereof; and what that true, real, substantial, and spiritual Sabbath is, which was but only typified by the Seventh-day Sabbath.  
For the Jewish laws: we find 3 several diferent sorts of them, viz. 1 Mor●l. 2. Ceremonial. 3. Judicial, by all which the Sabbath is established; all which laws are distinctly mentioned (as Expositors say) by those words of Moses, Deut. 6. 1. Now these are the Commandments, the Statutes, and the Judgements, which the Lord your God commanded to teach you] The ancient Latin Translation thus renders them: 1. Praecepta to signify the ten commandments; 2. Ceremoniae, to signify the ceremonial or levitical laws; 3. Judicia, to signify the laws Judicial. My design of discoursing of them, requires that I begin with the laws Judicial.  

1 The judicial Law  1. The Judicial law of the Jews is such as we now call the law Politic, Civil, Common, or Statute-law, ordained for the ordering and governing of the commonwealth; by this law, punishments were enacted to be inflicted on the transgressors both of these judicial laws, and also upon them that transgressed other laws; for, by it, Sabbath-breakers were punished with death, Ex. 31. 14. And Ex. 35. 2. The gatherer of sticks on the Sabbath day, is stoned to death. Num. 15. 35. Idolaters are adjudged to be utterly destroyed, Ex. 22. 20. To curse Father or Mother was death, Levit. 20. 10. Bearing false witness in matters capital, was death, Deut. 19 18. 19  
This judicial (I say) appointed punishments for the transgressors of the other sorts of laws, when in those other laws no punishment was mentioned for transgressors; As in the ten commandments we find no visible nor temporal penalty mentioned for the sins of Idolatry, Sabbath-breaking, Dishonorers of Parents, adulterers, or falsewitnesses; the punishment being either reserved to God, or referred to the laws Judicial or Politic.  
There are some, that have thought fit that these judicial laws of Moses should (with some additions) be made the laws Politic of Christians. But I conceive that those laws are now most unfit for any Christian kingdom, or State; nor can they now have any binding power over us by virtue of that authority which they had from Moses, or, through him, from God; for these reasons, 1. Because they were ordained, only, for the Jews commonwealth whilst it stood; without any intention to continue them any longer.  
2. Many of them were enacted purposely to serve for the discovery of the Messiah, & to be an evidence of the fulfilling of some Prophecies which concerned the Tribe & genealogy of Christ before his actual manifestation in the flesh.  
3. Many of them are but Typical, & therefore not to be used now, since the Types are fullfiled by Christ the Antitype, so that now they must needs be antiquated, and quite out of date, as well as all the other Leviticalls or ceremonials, (which are typical laws) are, and aught to be disused; such as Circumcision, Sacrifices, and New-moons, etc.  
4. These judicials would not be convenient for the very Jew's themselves, now since the Death of Christ, although they had to this day continued a People, and State, in their own Country and City, because the practice of these laws would still harden them in their infidelity against the true Messiah, as we see, their Sabbatizing and Circumcising yet do; Much less can they be fit for us Christians, because of many and great inconveniences which would ensue thereupon. Such as these:  
1. If the Jewish 7th year-Sabbath were in force with us, wherein the whole land was to rest from Tillage, and Husbandry, as is commanded Ex. 23 11. and Levit. 25. 4. how many thousands of poor people would be famished, and the richer people undone? Indeed, God did extraordinarily provide in such years for that people, being under that command; but we have not any such command, nor warrant now to expect such miraculous provisions.  
2. If the Jubilean Sabbath law, of repossessing estates by the Ancient and rightful owners should now take place with us, as was commanded Levit. 25. 13. This would bring much sorrow to our late purchasers, or intruders into other men's estates, & would reduce many of our new Gentry to their former trades, and much disappoint their Gentle-homified posterity.  
3. If all those which by ordinary works transgress the law of the Jewish Sabbath (which is our Saturday) should be put to death, as was commanded Ex. 31. 14. What would become of traders, manufactors, market-keepers, husbandmen, and of the greatest part of the Christian World?  
4. If all false Prophets should be put to death that speak to turn us out of the way which the Lord our God hath commanded us to walk in, as is commanded, Deut. 13. 5. it would be ill with many of our new Time-serving Preachers; for, Preaching in the New Testament is often called Prophesying, as Mat. 7 22. and 1 Cor. 14. 1.  
5. If those that Curse their Parents, though but a Domestic Father, only, of a family. should be put to death, as is commanded Ex. 21. 17. Levit. 20. 9 what should become of those Sons of Be●●al, which have cursed, and blasphemed their Public Father, Patrem Patriae?  
6. If Sacrilege should now be punished with death, as it was, Jo●h. 7. 25; Or false witnesses, Such as our Bithynian, and 
b juvenal. Sat. 8.  Cappadocian knights of the post are; Or if all young married women, which are discovered after marriage, to have been deflowered before marriage, as Deut. 22. 21; Or if no usury must be taken of our brethren, as Deut. 23. 19; Or if all debts must be released freely to our neighbour or brother, every seventh year, as it is commanded, Deut. 15. 2: Such Judicials would much displease a great number of people of this kingdom.  
He that imagineth that he can compose one frame of laws Politic, or Ecclesiastic that may fitly serve, and accommodate all christian Commonwealths and Churches, may as easily fancy (as it is in the fable) that he can make a coat for the Moon. Let him first perswadeour Nobles and Gentry, to keep them to one fashion of apparel, & our Legislative Statesmen never to make new, or abrogate old Laws, either of the Commonwealth, or of the Church. But we have seen both Politic, and especially ecclesiastic laws changeable as the Moon. To Solomon, the Church appeared fair as the Moon, Cant. 6, 10. Upon which words, the Gloss. saith [Variatur status ejus, nunc clara, nunc dehonestata vitiis pravorum] i. e. The Church is sometimes clear, sometimes denigrated by the vices of men; her state is variable. Doctor Donn was a profound Divine, and a rare Poet (Poets are called Divine, and the Scripture calls them Prophets Tit. 1. 12.) 
Luna, est Ecclesia quia à filio illuminatur, qui est Sol. Aug. in Psal. 10.  This learned Doctor, as a prophetical Divine, entitled one of his books Ecclesia Lunatica i. e. The Church Lunatic, as St. Austin calls this life 
a Aug in Solilo. c. 11. Tom.  Vitam Lunaticam.  
This I trust, is enough, to show that the keeping holy of the Jewish Sabbath or Saturday, or a weekly Seaventh day, cannot be enforced by any authority or virtue of the Judicial law of Moses.   

CHAP. III.  
Of the Ceremonial laws. Why God expressed a dislike of them, before they were abrogated. The Dissolving of them; and particularly, the Sabbath, by Christ: And why Christ did dissolve it. The judgement of the Fathers herein. That it is now pernicious to Sabbatise; as the Jews did, and do yet. That Christ appointed no new Sabbathday instead of the old.  

2 The Ceremonial Laws.  THere is another sort of laws imposed on the Ancient people of God, which are called the Ceremonial Laws, such as concerned the Covenant, and the worship of God, consisting of Ceremonies and Rites, to be used by the Abrahamicall or Mosaical or Jsraeliticall people, until the ending of the levitical Preisthood, and no longer; as Circumcision (far more ancient than the seventh day Sabbath having been imposed on the Abrahamits long before Levi or Moses were born, and afterwards it was also enacted as a law by Moses Ex. 12. 49. Levit. 12. 3.): So the Pascall feast, and Sacrifices of certain beasts and birds, to be offered only at the Tabernacle, or Temple: So festivals are appointed, of new Moons of At-onements or Expiation, and other Festivals besides the 7th day sabbath, which are recorded Levit. 23. and are also called Sabbaths as the At-onement, Levit. 16. 31. And the 7th year Leu. 25. 4. And the feast of Trumpets Leu. 23. 24: and of Tabernacles Levit. 23. 39 All which were but Types, Shadows, and Figures. Which are now expired, because the Substance and Antitype of them is come, which is Christ, who was but only prefigured, and represented by those Ceremonies.  
Now because those ceremonials, were of none other use, but only to prefigure Christ with his benefits; And because the Jews did not rightly use them to that purpose and intent, for which they were appointed; God himself who Ordained them, did nevertheless reject them, even whilst they were in force, and to be performed by Command of the Ceremonial law: And this was, because the Jews did not rightly understand their Significations, and therefore did misuse them. Hence it is that God expostulateth with the Jews, Isa. 1. 12, 13, 14. To what purpose is the multitude of your Sacrifices— bring no more vain oblations-the Newmoons and Sabbaths, I cannot away with them-your appointed feasts my Soul hateth, they are a trouble to me, I am weary to bear them. The same rejection of these Ceremonies we find again J●r 6. 20. And particularly of their feasts he saith, Amo● 5. 21 I hate and despise your feast-days. And, before these prophets, the holy Psalmist had said, Psal. 40. 6 Sacrifices and offerings thou didst not desire. All these reprehensions were, only because the Israelites of those times did err from the true meaning and intent for which those Sabbaths and Sacrifices were set up; for they supposed that the Opus Operatum, or bare outward work and literal performance (without any faith or consideration of the Messiah thereby signified) was all that God required of them.  
But afterward, when Messiah was come, and by preaching published, those Ceremonies ended; so, that not only the abuse of them, but the very use of them was utterly rejected, and became sinful. For St. Paul tells us of the grand ceremony, Circumcision, Gal. 5. 2. If ye be Circumcised, Christ shall profit you nothing; And of Sabbaths, and other ceremonies, he saith Col. 2. 16. Let no man judge you in meat, or drink or in respect of an Holiday, or New-moon, or of Sabbath days; which are a Shadow of things to come, but the Body is Christ.] By which we are fully assured that the very Seaventh day Sabbath was but a mere figure, and Type of the true Eternal Sabbath, which is Christ; That the Jewish Sabbath was but the shadow; And that the body thereof was Christ.  
Justly therefore are the Jews reproved for doting so much on the Shadow-sabbath, and utterly neglecting the Substance, and body, which was but only represented by that shadow, like the dog in the 
a Gabriae fabula. 32.  Fable, which let-go and est the Substantial flesh out of his mouth, by snatching at the shadow thereof in the water; So the great Orator Demosthenes perceiving the Greeks to neglect the weighty matters of State which he delivered in an Oration, tells them a tale, & then reproves them for listening with more attention to a ridiculous case, 
b Plut. the 10. Orat.  of two men contending for the shadow of an Ass, than they did to the great affairs of their Country. This surely was the reason that our Saviour so often took occasion to slight, and decry the Jewish seventh-day sabbath, because he saw the Scribes and Pharisees so strict, and curious in keeping that shadow, and utterly to neglect the true Substantial Sabbath, which was their Messiah, in whom only, true Sabbatical Rest was to be found, and no where else.  
And now since Christ is come, and fully made known to his Church; the Jewish Ceremonies are useless and quite gone, as may thus appear.  

1. For now what need have we of the shadow of a Paschal Lamb, seeing the true Lamb of God is slain?  
2. What need of the blood of Sacrifical beasts for us; since Christ is Sacrificed, and his precious blood poured out?  
3. Now, there is no need of the Jewish earthly Tabernacle, or Temple; because Christ is come, whose body was the Substantial Temple.  
4. No need now of Corporal Circumcision, because Christ hath taken away the Superfluity of Sin, even of Original Sin, which was but only Figuratively signified by that Sacrament of Circumcision; which Sacrament was (as I conceive) therefore performed, or executed on that part of the body, and none other part, through which Original Sin is propagated.  
5. No need now of the Jewish Calends, or New-moons, because men are now really renewed by the Spirit of Christ: The Sun of righteousness hath enlightened us; we need not the darker shadowy type of Moonlight, at Noon day.  
6. Nor need we the Ceremonious festival of At-onement, or Reconciliation, now, by the Highpriest, entering into the most holy place of the earthly Temple; because Christ hath really made our Atonement by his own blood, and hath himself entered into the most holy Tabernacle of Heaven, and thither carried our Nature with him.  
7. Finally, we have now no need of the Jewish weekly, Typical, and Ceremonious Sabbath, because the true Sabbath is come, even Christ, who is the Sabbath or Rest both of the Godhead, and of us men.   
It is evident enough, that Christ did, on purpose and design, take special care both to discountenance, and also to dissolve the Jewish Saturday-Sabbath, that by his example, the Jews might be withdrawn and weaned from the Ceremony to the Substance; and from the Letter to the Spirit & meaning thereof: for he commanded the Impotent man to carry his bed on the Sabbath day, Joh. 5. 8. The Jews therefore charge him with their Sabbath-breaking, which Christ did not deny, and they therefore sought to kill him, vers. 18. Afterwards, He makes clay, on the Sabbath day, Joh 9 14. which he needed not to have done in order to the curing of the blind man: therefore it was done upon another design, of Nulling the Sabbath, as the Jews also apprehended it, vers. 16. He also excuseth his Disciples for plucking ears of corn on the Sabbath day, Math. 12. And tells the Pharisees that their own Jewish priests did profane the Sabbath by working on the Sabbath in their Temple, and yet the priests were blameless. For indeed they did on that day make the Shewbread, and brought in fuel for the Altar, they killed, washed, skinned, dressed, and Sacrificed beasts; and so laboured as much, or more than ordinary Butchers, and more also on the Sabbath day, than any other day of the week, except it were a Festival; which Festivals were also called Sabbaths.  
To this dissolution, and nulling of the Jewish Sabbath, the Fathers, and other Christian writers generally agree (except some few Sabbatarians). Saint Austin upon occasion of those words Joh. 5. 18. saith, 
a Aug: Epist. 11.  Christus sabbatum solvi, i. e. Christ hath dissolved the Sabbath, again he saith, [
b de Gen: ad lit: L: 4. C. 13.  Jam ab usu fidelium observatio Sabbati abla●a est; perpetuum Sabbatum observatur i. e.] The observation of the Sabbath is now taken away from believers, who now keep a perpetual Sabbath. (For our constant adhering to Christ is our continual Sabbath), And again he saith. 
c de spiritu & litera. C: 14.  Quisquis nunc observat Sabbatum sicut litera sonat, carnaliter sapit, quod mors est. i e. That man which now observeth the Sabbath literally, is carnally minded; and to be carnally minded is death, saith Saint Paul, Rom. 8. 6.  
With him agrees Saint Ambrose using these words, 
d An. br. de fide. l. 2. c. 4. . Christus Sabbatum sol●it etc. Hinc Judaei ad necem ejus commoti] Christ did dissolve the Sabbath: and therefore the Jews sought to kill him, joh. 5. 16. Again he saith, 
e Epist. l. 5. Ep. 42. . Sabbatum, & Circumcisio, cessant sub Evangelio] i. e. Both the Sabbath, and also Circumcision do cease, under the Gospel. By these words he declareth, that the Jewish Sabbath is but such a typical, and temporary Ceremony, as Circumcision was; which Circumcision (we know) was forbidden, not only by St. Paul Gal. 5. 2. but also by the whole Council of the Apostles, Act. 15. 24.  
St. Jerome also thus writeth of St. Paul. 
a Hier. proaem. in Gal.  Nullus Apostoli Sermo est, vel per epistolam, vel praesentis, in quo non laboret docere, Antiquae legis Onra deposita, id est Sabbatum, Circumcisionem, Calendas. etc. The Apostle, in every Sermon of his, either written by Epistle, or delivered where he was present, teacheth, that the troublesome Ceremonies of the old law are taken off, such as Sabbaths, Circumcision, and New-Moons, etc.  
Before him, Athanasius had thus Written, upon those words Mat. 11. 27. All things are delivered to me of my Father]. 
b Athan. Tom. 1. 294.  Sabbatum injunctum est priori populo-sednovae creaturae non praecepit observationen Sabbati]. i e. The Sabbath was imposed on the first people (The israelites) but not on the new people (The Christians) The Jewish Sabbath was appointed to be on the last day of the week, which might intimate that is was near Ending: for when Christ, the true Sabbath, and the true light was come, the sabbatical ceremony was useless, as candlelight at Noon day. St. Chrysostom also observeth in his Sermon on the Paralytic. 
c Chrys. Serm. 7. Tom. 5  Christus quando solvebat Sabbatum, maximum aliquod meraculum edebat, ut sic Sabbatismum auferret.] When Christ dissolved the Jewish Sabbath, he did withal perform some great miracle, that it might appear, that Sabbatizing was dissolved by Divine authority.  
The ancient and grand Heretic Martion, upon this truth of Christ's dissolving the Saturday Sabbath, took occasion to ground his false heresy, denying Christ to be the Son of that God who made the World, and Ordained the Law; supposing, that the true son of the Creator, would not null the law of the same Creator. By this it appears, that even this Heretic so far agreed with the Catholic Church, as to acknowledge the dissolution of that Sabbath by Christ, as Tertullian also doth in his writings against that Heretic, whereof he gives this reason. 
d Tert. Cont. Mar. Lib. 4.  Quia Deus est Dominus Sabbati, ergo destruere potuit]. i e. Because our Lord Jesus is the Lord of the Sabbath, therefore he might dissolve it; The same Father saith again, in another book. 
c De Idololatria. c. 4.  [Nobis (Christianis) Sabbata extranea sunt, sicut Neomen jam]. To us Christians, Sabbatizing is a stranger, as much as New-Moon days are; This he wrote because he knew that Sabbath-keeping was a fading and temporary Ceremony, as much as the feasts of New-Moons.  
In some Epistles yet extant, which passed between St. Austin, and St. Jerome, concerning their differing opinions in some Judicial ceremonies; St. Austin thus writeth and faith. 
a Hier. Epist. 97. Tom. 2.  That after the death, & Resurrection of Christ, ●hose Ceremonies also died; but that they were to be allowed some convenient time for burial, and an honourable funeral.] And indeed the public Preaching up of Christianity, was their Funeral Oration, and the Burning of the Temple, was their Funeral pile; But when these Sepulture-offices were once performed, than those Typical Ceremonies became, not only dead, but deadly, pernicious, and mortiferous. To this St. Hierome addeth this aggravation. 
b August.  In Barathrum Diaboli devolvunt eum qui observat] to which St. Austin also consenteth To use those Ceremonies now, is the ready way to drive men into Hell. So St. Chrysostom, having in his Sermons often forbidden the people under his charge to use Sabbatizing, as the Jews than did at Antioch, where chrysostom then was a preacher, he adds, 
c Chrys. Homil Antioch. 34.  That, after his admonition, if any did Sabbatise, himself was innocent of their blood] So deadly did he think it. And before him Origen had both affirmed, and preached 
d Orig. in Jeremi. Hom. 9  That now to observe Sabbaths, is to return to those beggarly Elements of Ceremonies-Quasi nondum descenderat Christus] That the Sabbatizer thereby declareth, that he doth not believe that Christ is come, who is the true Sabbath, which now is to be kept.  
For this cause, it may reasonably be thought, that our Lord Jesus neither at the dissolution of the Old Jewish Sabbath day, nor at any time after, did command, or so much as intimate any new Sabbath day for Christians, lest Christians also, like the Jews, should erroneously think, that the Moral precept, for Sanctifying the Sabbath, consisted only in the strict observation of a day, and thereby utterly neglect the most holy, most necessary and Grand Sabbath, which is Christ: who is the Only Sabbath that we Christians can, or aught to have. For at this day we see that the Sabbath which is Commanded in the Fourth precept of the law Moral, is, by the greater number of people thought to be meant only of Sanctifying a day; for so they are now taught by the greater number of our Preachers: But herein, the People deceive themselves, and the Preachers deceive others; for that Commandment hath a more noble, excellent and beneficial meaning then so, as I trust will appear anon.  
To the judgement of the Ancients before mentioned, I crave thy patience, good Reader, that I may add one more, of a late Writer, the learned Mr. Mede, which I esteem ponderous: who in one of his books thus writeth, 
a Mede Diatrib, 15  We may not now keep the Jewish Sabbath, lest we should thereby seem not to acknowledge our 
Vbi Bene Nemo meliùs. Cassi●d. de Orig.  Redemption performed, but expect still: Their Sabbath was but a shadow]. Thus he, most truly and correspondently with the Primitive Church. It was indeed but a Shadow of our Redemption by our Redeemer, which being performed (as the Psalmist speaketh) it is passed away like a Shadow.  
By what hath been said, I trust the Reader 
Psal. 144. 4.  apprehends, that the weekly Jewish Sabbath is no more but a branch of the Ceremonial Law, now Antiquated, and, by the authority of Christ himself, totally abrogated; So that I may for certain conclude, that neither the Jewish seaventh-day, nor any moral equity deduced from it, can be that Sabbath which is enjoined to be Sanctified, by the Moral Law of God; Of which we are next to Consider.   

CHAP. IU.  
Of Law's Moral, and why so called. Of Sunday-Sabbatizing. Of Origen, and his Christian Sabbath. That Saturday was a Church-day, for Sermons, Sacraments and Scripture-lessons; and then also a fasting day, long after origen's time. Christians did more reverently keep Saturday, than the Jews themselves did that Sabbath. Sunday, not to be called Sabbath. Easter day why altered from the Jews Paschall day. The author's reverend esteem of the Christian Sunday,  

3 The Moral Law.  THe third Sort of laws recorded in the Scripture, and imposed upon God's People, are the laws of the Decalogue, the Ten Commandments. Which Divines, commonly call (though improperly) The law Moral. So called, because they were ordained as rules to guide, and direct us in our demeanours, or Manners; for therein, we find precepts ethical for our private persons, against Murder, Adultery, Theft, Coveting. And Economical, for our deportment in a family, as honouring of Parents, mercifulness to servants and poor Cattle. And Political, against Idolatry, and for Reverencing superiors, as Magistrates, and especially Kings who are the Public Parents of Subjects. All these Ten Commandments, are laws Moral▪ And more also, they are laws Natural, they are written in our hearts. And more yet, they were laws, and binding too, before they were written in stone, and so would be to the end of the World, although they never had been written, therefore they are perpetual, all and every one of those Ten; never to be abrogated or antiquated. I say, there are Ten of them, (although I do not believe, or affirm that all the words in the fourth Commandment are so, viz. the words which mention the seaventh day Sabbath, of which I shall give an account anon) for we shall find Ten, without them.  
The reason why I said, that these Ten laws are but Improperly called Moral, is, Because (if we speak critically, and Logically) All laws whatsoever, are Moral; for all are but Rules for men's manners, and demeanours. So are the laws Judicial, and Ceremonial before handled: So are the Evangelicall precepts. And all Politik (both Imperial and Municipal) laws. So are the Edicts of Supreme Magistrates: So were anciently the Roman Senatus-consulta Pleb●scita; Consular, Tribunitial, and Praeterian Edicts; and even the Canons, and Constitutions of Counsels and Synods, were Moral; but with his difference, The Ten Commandments are Moral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. by nature, though they never had been openly Commanded, either by Word, or Wrting; The other Morals (most of them), are so, Only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by Constitution. Nor could they have the appellation, or the force, and power of laws, except they had been enacted.  
Of the Ten Commandments, Nine are confessedly still in full force and vigour, whereof no doubt or question is made among prudent and sober Christians, but only by another gang of those that are Leavened with the Antinomian dotage; Only the fourth Commandment concerning the Sabbath, is that which many good men stumble at, which hath occasioned much distraction, and trouble, and bitterness; and also many unprofitable written books by some that would have the Seaventh day kept literally on our Saturday, as the Jews did. And by others who would ground the Christian Sunday upon this fourth Commandment, and thereupon press the Jewish and Pharisaical strictness of Sabbatizing on the Sunday, as if all the Scriptural admonitions for keeping of the Jewish seaventh day, did by a kind of moral equity (as they say) require the same to be performed on our Sunday; and therefore both themselves and their proselytes, call Sunday, The Sabbay day— Nimiùm patienter (as one saith) too tamely, and unadvisedly. For in 
Horace.  all the New Testament, they cannot find that our Sunday, (which is the first day of the week) is ever called Sabbath, unless they will call every day a Sabbath, because the Gospels do, in their account, reckon several weekdays by the Sabbath, For they call our Sunday, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the first day from the Sabbaths: we translate it, The first day of the week, Mat. 28. 1. And so it is 
Joh. 20. 1. 1 Cor: 16. 2. Act. 20. 7.  again Mar. 16. 2. So the Pharisee is brought in, boasting that he fasted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Twice in a Sabbath, we translate it, Twice in the week, so that any weekday might be named Sabbath as well as the first day or Sunday. But this is so weak an argument for their Sabbath, that the Learned Sabbatarians do not vouchsafe so much as to mention it.  
Neither can they find that our Sunday, or first day of the week, was ever called the Sabbath day by any of the Ancient Fathers, but only by Origen (as is pretended) & by him but once, that I could find. His words are these. ● Sabbatum Christianum observare, est desinere ab operibus secularibus, ad ecclesiam convenire, lectionibus & tractatibus aures praebere, etc.] i. e. The observation of the Christian Sabbath, is, by laying aside our worldly business, to assemble in the Church, and there to give attention to what is readd out of the Scriptures, and to what is delivered by the Preacher.]  
This is pretended to be spoken of our Sunday, but it is not certain, whether he said it of the old seaventh day of the Jews, or of the eighth day of the Christians; for it is affirmed by our greatest Sabbatarians, That Christians did assemble in Churches on the Jewish Saturday-Sabbath, long after Origen's time: And the Fathers do also acknowledge that Saturday, and Sunday, were, for a long time, Church days; and so they were with us in England, in mine own remembrance in Cities & Corporations, & so had continued until this day, if the Long-Parliament had not disturbed us; yet, even that Parliament, dated their Saturday-Orders under the title of Die Sabbati.  
That Christians did so assemble, are we assured by Sozomen. And ●even in the days 
Soz. Hist. lib. 7 c. 19  of Theodosius the Elder (long after Origen was dead) for he thus writeth. Sabbato & Postridie Sabbati, Constantinopoli, Conventus Ecclesiasticus erat):— In multis civitatibus Aegypti, 
lib. 7. c. 9  vespere in Sabbato mysteriorum participes fi●nt]. Just so saith Socrates also, in the reign of the same Theodosius. 
e Soc. Hist lib. 5 cap. 21.  Licet omnes ubique Ecclesiae, singulis septimanis die sabbati mysteria celebrent; tamen Alexandrini & Romani, id facere ●enuunt: Aegyptii, finitimi Alexandria, synaxin sabbato exequuntur] i. e. On the Sabbath, (or Saturday,) at Constantinople, and in many Cities of Egypt, the Church assembled and communicated in the holy Sacrament, in the Evening: and, Although all other Churches do weekly, on the Sabbath, celebrate the holy Communion, as also, those Egyptians which border upon Alexandria, do, notwithstanding, the Alexandrians, and Romans refuse to observe that Order.  
S●. Austin also mentioneth the Custom of Preaching on the old Sabbath-day; even there and then, when that day was made a fasting day. 
d Aug. de verb. Dom. Ser. 43.  Sermo in die Sabbat— non erattum prandium, eo die ven●ebant maxim, qui esuriebant verbum D▪] there was preaching on the Sabbath day, wherein no dinner was; on that day came most of all those who hungered after the word of God. This he said of the Saturday. Besides, it is very likely, that Origen in using those words of christian Sabbath, did only compare the holy practices of Christians, with the evil customs of the Jews, which lived in his time, showing that christians did more reverently use the Jewish Sabbath, than the Jews themselves did; for christians did on that day go to Church, & hear Scriptures, & Sermons, & Communicate But the Jews spent that day 
a Aug, Ps. 91.  luxurioso ocio i e in idleness & luxury, as Austin saith, and in dancing also. The Jews of Alexandria spent their sabbath in theatres, or Playhouses in beholding Stageplays and Pageantry, as 
b Soc. Hist. lib. 7. Cap. 12.  Socrates affirmeth. So Christians were better Sabbath-keepers, than the Jews were. This doth not, in the least, prove that Christians called their own Sunday a Sabbath 〈◊〉 that Origen did so mean.  
For the same Origen, had before called our Sunday, Diem Dominicum, i. e. The Dominical, or Lords day, and quite distinguished it from the Sabbath day, as 
c Orig, in Ex. Hom. 7.  Manna non descendebat in Sabbato, sed primùm in Dominico die— In Nostrà Dominica, Dominus semper pluit Manna— Intelligant judaei, etiam tum praelatam esse nostram Dominicam Iudiaco Sabbato. i e. Manna never came down on the Sabbath day, but God first reigned it on our Sunday. The Jews may hereby take notice, that our Sunday was even then (so early,) preferred before their Sabbath.  
And though we should grant that those words (Christian Sabbath) do there signify our Sunday: yet this will not amount to any solid proof of the Sunday-Sabbath, because Origen's authority is invalid, having been condemned by the Church as erroneous, and his Sectaries are put into the Catalogue of Heretics by 
d Epiph. Haer. 64.  Epiphanius, under the title of Origianistae: and yet, that book of Origen, is now not extant in that Language wherein he wrote it, but was translated into Latin by Ruffinus, who is generally noted, to Deteriorare as St. Ambrose speaketh, i. e. to be a depraver of all books, that he took in hand to translate or reform.  
Notwithstanding I have Entitled this book, Sabbatum. By which word, I mean that Sabbath which is Moral, and natural, and is commanded in the fourth Commandment, which is still in force, and binding both Jews and Christians, and all men in the world; and so it was before any Law was written, and should have so continued although it had never been written in stone, or although no Day-Sabbath had been commanded. For this fourth Commandment enjoineth, and obligeth us to a more noble and needful Sabbath, than ever any seaventh-day Sabbath was, or could be: which surely, the holy Patriarches did apprehend before the days of Moses; but the Scribes and Pharisees and vulgar Jews after Moses, did not, nor yet do to this day. The true substantial and moral Sabbath, intended in that Law is their M●ssiah, our Christ, who is the Jesus, i. e, the Saviour, and therefore the perfect and only, and everlasting Sabbath or Rest of all believers: Which truth I trust will hereafter clearly appear.  
But if our Brethren do indeed believe, that our Sunday is that Sabbath which is literally or but equitably (as they say) commanded in the Moral Law, then, verily, they should perform all those duties, and services which the Law giver commanded to be done on the Sabbath day; then they must offer bloody Sacrifices; two Lambs for the Sabbath, besides the two which were for every weekday; and B●ke 12 great loaves or cakes of Shewbread which was to be done on the Sabbath, and in order hereunto, they should join 
1 Chron. 9 32.  with the Jews and help them to build their Temple once more at Jerusalem, where these duties are to be performed, and with them set up the Fifth Monarchy, or Earthly Kingdom of Saints.  
If it be said, that the Sunday-Sabbath differs from the Jewish; in that, theirs was on the last day of the week, but this on the first: This will not help, because other festivals of the Jews were Sabbaths, and all required sacrifices, and might fall on any day of the week, as the Passover, and Pentecost, and the rest; for they were movable feasts, depending on the Moon. But the performance of such shadowy ceremonies now, would be a real denial of Christ, as if he were not come, and were not the grand Sacrifice, of which the former were but mere Figures, which figures now are but Ciphers.  
All good and prudent Christians do believe, and confess, that the Jewish Ceremonial Saturday-Sabbath is now quite gone, expired and vanished; and that since the true body of them, and the true light is come, the Jewish figures and shadows are not to be any longer used by us, (among which shadows, the Sabbath was one, and the most principal of all). Surely, we ought to abstain from applying the appellation of Sabbath to our Sunday, lest therein we should seem to Judaize. Justin Martyr saith 
a just. Dialog. cum Tryph.  Gentes & Christiani non observant Sabbata, ne Judaei putarentur]. i e. The Gentiles, or Nations which are Christians, do now abstain ftom observing the Sabbath, lest they might thereby be thought to be of the Jewish infidelity: and seeing, that the thing itself is gone, there is no cause why we should retain the name. For the very word Sabbath, applied to our Sunday is not only a sign of our ignorance in Religion; but it is, moreover, Scandalous, in that it hudwinketh the people with a Mosaical, & Jewish veil, as the Apostle sepaketh, 2 Cor. 3. 15. And thereby hindereth them from discerning the true Sabbath, which is Christ, and leadeth them into the Jewish error; so as to think, that the whole duty required in the fourth Commandment consisteth in keeping holy one day of the week, as if that were the only, or principal, and ultimate duty thereof: which is not only untrue, but dangerous also. And this error, of Sabbatarians mixed with their too hot, and ignorant zeal therein, and in some other Judaizing practices hath given our adversaries occasion to detest our Persons, and also to blaspheme our Religion, and (as a Luther an once did some Calvinists,) to call us Baptised Jews.  
For this reason it was, in all probability, that the Ancient-fathers', & most learned Christians in the very primitive times of the Church, did so warily, & cautiously abstain from putting the appellation of Sabbath upon the Christian Sunday, lest they should be thought to Judaize. And the same reason also, moved the Church, to alter the Jewish day of the old Passover (for the solemnity of our Easter is the remembrance, and confession of the Easter, that is, the Rising or Resurrection of Christ,) from the precise fourteenth day of the Moon, to the Sunday; and this, lest Christians should be thought to celebrate only a Typical Passover as the Jews did, as if Christ the true Passover were not come, and therefore 
Tessares-cae-de catitae.  the Church adjudged, and condemned those that held to the fourtenth day, for Heretics, under the appellation of Tessares-cae-decatitae, or Quar● adecimani, as we find in 
b Epiph. H are. 50  Epiphanius. The same reason also, moved the holy Apostles themselves to meet in Council, on purpose against the errors of some Pharisees, and Judaizing Christians, in their days; who said that the Converted Gentiles ought to be Circumcised, and to be commanded to keep Moses law, (they meant the law Ceremonial) as we read, Act. 15. 5. So early did they decree against the danger of Judaizing.  
This is not said by me as in dislike, or in the least to disparage the Christians godly and zealous care in Sanctifying the Sunday, devoutly and seriously, to the service of our God, and by joining in our holy assemblies, in praying, and praising God, and hearing his Word readd, and opened to us, and also privately meditating thereon: Far be it from me, so to vilipend the godly usance of the Church in all ages thereof, and the sacred laws and decrees of Christian Princes, upon which, as on two pillars, the Authoritative sanctification of our Sunday standeth, and not otherwise; Only, in all humility, I offer this caution to the less learned, and more credulous Brethren. Rem tene, linguam corrige. Good Christian, keep the Sunday or (as now it is in England called of late, though not by the Church of England) the Lordsday and keep it holy, in the name of God, but abstain from calling it a Sabbath day; Because the Sabbath was but a figure, and is gone; and because neither the old Jewish Sabbath, nor the Christian Sunday, are that Sabbath which in the fourth Commandment is so strictly required, and that with a Memento also, more than any other Commandment; as being indeed, the greatest of them all, and most nearly concerning our everlasting Rest and Happiness, as hereafter will appear.   

CHAP. V.  
Of the Fourth Commandment; what part of it is moral, and what 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 middle of the Commandments. How the whole law is performable by men.  
FOr the right understanding of this great mysterious Sabbath, we must first diligently examine the words of the fourth Commandment, which I here set down fully, as I find them recorded Ex. 20. 8.  
Remember the Sabbath day to keep it holy. Six days shalt thou labour, and do all thy work. But the seaventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy Son, nor thy Daughter, thy manservant, nor thy maid-servant, nor thy , nor the stranger that is within thy Gates.  
For in six days, the Lord made heaven, and earth, the sea, and all that in them is, and rested the seaventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.  
All our learned Divines generally agree thus far, that this Commandment is partly Moral; so that the Moral part thereof is to be obeyed, and kept, at this day, and also during the continuance of the world. They also agree; that part of it is Ceremonial, appertaining only to the Jews, and binding them to the observation thereof until their M●ssiah came in the flesh, and was made known unto that people; or during the pedagogy of them; or, at most, during the Judaical state and polity. All this I conceive to be very true.  
But the main difficulty consisteth only in the right dividing this Commandment, by separating the Moral and everlasting part, from that part which is but Ceremonial, and temporal, and typical. Which that I may truly, and Christianly perform, I here most earnestly implore the assistance, and illumination of thy Divine spirit, O gracious Lord Jesus, that, in this needful and concerning mystery, I may appear to thee and to thy Church, (as thy servant Paul exhorted Timothy), a workman rightly dividing the word of truth.  
For the understanding whereof; I here present 
●. Tim. 2. 15.  to the Consideration of the pious and learned Reader, What (after much labour of mind, and long deliberation, and after diligent and serious Consolation with the Ancient Fathers) I have conceived to be the true, and most necessary meaning of this Commandment, and what is the right Division, or Separation, of the Moral, Mysterious, and Perpetual part thereof, from that which is only Typical, Ceremonial, and Temporal; And what part of that precept bindeth us Christians to observe it as it did also the Ancient Israelites, and the Patriarches, and Prophets, and even Adam himself, and all his posterity; And also what part thereof was proper to, and concerned only, the Mosaical, or Judaical people, and doth not at all concern the Christians, or Gentiles, nor did in the least oblige the Patriarches which lived and died before the days of Moses.  
The want, or neglect of a right distinction of these differing parts of this Commandment in our later Theological Writers, hath occasioned much trouble, heart-burnings, and Schisms among Christians, and also many Phraisaicall curiosities in the observation of an eighth day Sabbath. Which was never intended to be put upon the people of God by this 4th Commandment. And moreover, it hath also obscured the most needful, most holy, and Mysterious Sabbath Spiritual, by which we only can expect an eternal, and heavenly Sabbath, and salvation of our Souls and bodies.  
For many good, pious and well-meaning Christians are hereby misled into the same arror and mistake, that the Jews were in, by thinking, that the whole and ultimate duty commanded, and intended in this 4th Commandment, consisteth only, in keeping holy One day of Seven; Which is but a very mean and low conceit, and far short of the High and Weighty intendment of that Precept, and is also a very stumbling Block in the way, to retard men from apprehending the true Sabbath, therein secretly and mysteriously Veiled, Which is Christ; Who only, is the everlasting Sabbath, or Rest, both of the Godhead, and also of us Men.  
It is now time, that I set down plainly what I conceive to be the Moral part of this Commandment, and in what words it is contained, that so it may appear how much of that long Precept concerneth us at this day, and is an everlasting Law, and a law Natural, and Written in Man's heart, and binding not only Christians, and Jews, but Heathens, and even all Nations; as also it did all the Patriarches before Moses was born, and before it was written in stone. These are the words, Ex. 20. 8.  Remember the Sabbath day, to keep it holy.] 
In these few words, is contained the whole Morality of that Law: So that no more of the words are to be accounted Moral, or binding us: for all the following words are but a branch of the Ceremonial law. And although they are here joined with the truly Moral Sabbath, and also, by the same God, written in the same Tables of Stone; Notwithstanding, this will not make them to be a Moral law, because they are so annexed: for this reason only, to serve as a Type and figure of the Grand Sabbath; To keep the Israelites mindful by a weekly Sabbath, or rest, of that everlasting Rest which they were to expect in their Messiah, and not otherwise. For now, we see that all learned Divines have rejected, and the whool Christian world have long since disused, the old Jewish, Typical, or Seaventh-day Sabbath.  
These later words, which are so annexed to the fourth Moral Law, are to be considered by themselves in their proper place: but for present, we must insist only on the former words which I have affirmed to be truly moral, and an everlasting law.  
For the understanding whereof, the Reader may observe divers things Considerable; and some of them proper, and peculiar to this Commandment, so as not to be found in any other of the Nine.  
1. In those words recited, There is no mention of the Seaventh day (for that was merely Typical, and Ceremonial) but the Sabbath-day: Therefore surely there must be understood some other Sabbath day, besides the Seventh day Sabbath: for otherwise, it had been enough to have said Remember the Seaventh day to keep it holy: But the Seaventh day is one thing, and the Sabbath day is another. They differ as much, as Shadow and Substance; as Type, and Antitype; as Signum, & Signatum, i. e. as the bare sign, from that which is signified thereby: for the Jewish Seaventh-day-Sabbath, which was but only a sign, and shadow of the Substantial, Mystical, and Spiritual Sabbath, which is Christ.  
2. To this Commandment, the Word [Remember] is prefixed, as a John Baptist or fore runner of Christ; which Memento, we find not in any of the other Nine. Surely, there is something in this Commandment, of most weighty concernment, and more than is in any other of the nine; for if in this Commandment God had only intended the keeping of the Seaventh day, (which we know was but temporary, and to be left in its due time) he would not have said, Remember; Because all those laws, which are truly Moral, are also unexpirable, and undispensable, and to be kept, (at least,) to the end of the world; and this sabbatical law especially, so long and longer also, even to Eternity: therefore, it deserves a Remember.  
From this Memento, Some do argue, that the Seaventh day Sabbath was observed before the days of Moses; as if Remember, related only to former usances. If that were true, it will make against their Seaventh day Sabbath, and for our truly Moral Sabbath, i. e. Christ; because they may see that the Memento is prefixed to the Sabbath day, but not to the Seaventh Day; for that was not always to be remembered.  
3. In this Sabbatical Commandment, we find, not only a Memento, going before; but also another remembrance following after it, as a type and shadow of the grand Sabbath for direction of God's people, as the Pillar of ●ire, and Cloud, sometimes before, and sometimes behind the Israelites, Ex. 14. 19 For so it pleased God to ordain a weekly Shaddowy Sabbath, to keep them in a continual remembrance, and expectation of their Messiah; in whom only, true, certain, & eternal Rest was to be found. Indeed Joshuah was to lead them into the Earthly Rest of the land of Canaan, the land of Promise; but he was but a type of the Messiah, and is therefore called Jesus, Acts 7. 45. Heb. 4. 8. and Canaan but a shadow of heaven; and the weekly Sabbath, but a figure of the Substantial Sabbath; Only their Messiah, our Jesus, was to lead his people into the blessed and everlasting Sabbath or Rest in heaven. Now the adding an annexion of a ceremonial type to this sabbatical and Moral law, which is not found in any other of the Nine, doth clearly show, that the Grand Sabbath here intended, is of the most weighty and Considerable concernment of all, and is therefore most principally to be Remembered. For if it were possible for us men precisely to keep all the other Nine Commandments, such a performance would not be Sufficient for our Eternal Rest without the keeping of this. For this Sabbath is Christ, in whom alone resideth all our hope, and confidence of heaven, & there is none other name whereby we must be saved, Acts. 4. 12. And moreover, although we have transgressed, and broken all the other Nine, yet if we shall afterwards constantly and faithfully keep this Sabbath, we shall find therein an help and remedy, to preserve us from the dangerous consequences, that otherwise will follow us, upon such disobedience.  
The consideration of that terrible sentence in the Law, Deut. 27. 29. (Cursed is he, that confirmeth not all the words of this Law to do them,) and of that in the Gospel, Jam. 2. 10. Whosoever shall keep the whole Law, and yet offead in one point, is guilty of all] may drive Christians to restlessness of conscience and despair, if this Sabbath, or Rest, in Christ be not apprehended, which is principally that One point in which we must be most cautelous. Christ himself hath said Mat, 10. 32. Whosoever shall confess me before men, him will I confess: But whosoever shall deny me (totally, & finally) him will I deny before my Father which is in Heaven,  
The two Tables of this moral law, would 
Plut. in vit. Solo●. & in Moral.  be to us most uncomfortable, and formidable, and like those cruel Grecian laws of Draco, and Lycurgus, which are said to be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a in blood, and death, because all transgressions were by them Capitally punished. These divine laws would be far more severe in everlasting punishments, if they were not mollified by a gracious Sabbath law; Aust. saith, he disrellished that famous book of Cicero called Hortensius. 
b Aug. conf. l. 2. 4.  Quod nomen Christi non erat ibi, i. e. Because the name of Christ was not there: and so should we these two tables, if Christ were not included therein. But, blessed be our gracious Law giver, there we find Christ under the name, and appellation of Sabbath, just as (in the Gospel) he is called 
Mat. 11. 30.  The Lord of the Sabbath: & this sweet name only, maketh this yoke easy and burden light.  
If there were nothing but the bare letter in this Moral Law, woe unto us, it would be but a kling law, and (as the Apostle sairh) A kill letter, if Christ were not in it; But there is also in those sacred Tables (as the same Apostle saith 2 Cor. 3. 6.) a spirit that giveth life, (that is) there is a secret, mysterious, and spiritual meaning, not openly or plainly expressed, but employed, and covertly intimated, and that spirit is Christ, who only giveth life, and he is that mysterious and spiritual Sabbath which is here intended.  
By virtue of this secret spirit, this Law (which of itself, & considered in the bare letter doth only, as the Apostle saith of it, Rom, 4. 15. The law worketh wrath] becometh good and vital, and bringeth healing in its wings, 
* viperae cineres medentur morsui. lact. deira. cap. 13. p. 716.  There are some venomous, and mortiferous creatures, which (as learned men say) have in them an Antidote, or remedy, to preserve men from the danger of their poison, as we read in Pliny of 
a Plin. lib. 29. c. 4  Theriaci pastilli. i e. cakes or pills of Treacle. made of the venomous viper. So, in a night-vision, a Dragon presented an herb to Great Alexander, which cured his friend Ptolemy of a mortal wound by a poisoned arrow, as 
b Diod. sic. lib. 17.  Diodorus writeth. Antiochus had a Theriaca or Treacle that preserved him against all poisons, as the forenamed 
c Plin. lib. 20. cl. 24.  Pliny reporteth; such as Homer phanfied of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Homer. Odyss. lib. 20.  Verily, this Law (which in the letter, and outward appearance of it, seemeth so deadly, and impossible) hath in it a precious, and sure Antidote, with being faithfully apprehended, and piously applied, will preserve us from the kill quality thereof: and moreover it will show us how the whole law may by us be perfectly performed. And this Antidote, is wrapped up, and covered in this Sabbath law; For the Sabbath, is Christ, and Christ hath performed the whole law, and we that are united to him as members of his mystical body, have also in him, & by him performed the whole law God, because we are one with him as the Apostle saith, We are members of his body, Eph, 5. 3. And, Ye are all one in Christ Jesus. Gal, 3. 28,  
The Jews 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 Hear. Divinorum.  Philo, & also in Josephus. And this they did, because they understood not the right meaning & importance of this Sabbath-precept. But our Christian writers generally present this Sabbath commandment, as the last of the first table, as standing in the midst, and confines of both Tables. And this they did (as may probably be conjectured) because they understood, that this Sabbath-Law showeth us the only way, and means, 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 been kept and obeyed; and so his laws must have been like the laws which 
* Theod. de Cur. Grae. affect. lib. 9  Plato fancied for his imaginary Commonwealth, which were never executed. But, as one saith of the invention of Poets.  

c Plautus. in Pseud. Act. 1. sc. 4.  — Poeta cùm tab●las cepit sibi, Quaerit quod nusquam est gentium, reperit tamen.] As the Poet when he takes his pen, seeks that which is not where extant, and yet finds it: so our Legista●or, writes a law, requires obedience, which was not possible to be found in any of his Liege people, and yet finds it in his own Son, 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 joh. 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 wi●t enter into l●fe, keep the Commandments, Math. 19 17. These words of Christ are most certainly true, No entering into life without keeping these Commandments. If we inquire, How sinful man can be saved, and how we have kept 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 faithful 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 theirs, 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, whereby Christ dwells in th●m, & th●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 thi● Sabbath: all evangelical exhortations for believing in Christ, are but precepts for keeping this Sabbath. As, he that believeth, and is baptised, 
Mar. 16. 16. Joh 3. 15. Act. 16. 31.  shall be saved. That whosoever believeth in him should not perish. And Believe 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 Sabbathship. 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 mankind, were covered (as Moses himself was) with a vail, and (as yet) not to be made public. Thus the Grand mystery of Christ's union with his members, was vailed under the Typical eating of the Paschal lamb, his Cross under the shadow of an Altar, His Passion and bloodshedding, under the figures of sacrifice● beasts; And that everlasting Rest and Blessedness which he purposed to procure for his people, is here covered under the vail of Sabbatical rest. This Secrecy of Christ, and of his benefits, was signified by the Ark, and Veil 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 merciful purpose, especially, by his Cross, and Passion, and Death; for after them, was the vail rend immediately, 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 knowledge 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, pa●● n●n potera●. i e. If Christ had not been 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. ●ract. 40.  Differo cognitionem vestram, ut ●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 been publicly 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; Rememb●r t● sanctify Messiah; And, in memory, faith, and expectation of Him, thou shalt keep ho●● the 7th day of every week until his coming and therein do no manner of work]. Verily, I firmly believe 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 Sabba●h? For if so, than I trust, this Doctrine will be assented to, by the Christian Reader.  
To this we say, That the Scriptures do clearly put the appellation of Sabbath upon Christ; for as the Son of God considered in his pure Divinity, and without, and before, his incarnation is called The Lord of hosts, Isa. 1. 9 Jer. 11. 20. which in the New Testament is rendered The Lord of Sabaoth, Rom. 9 29, Jam. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Sabaoth is by some Divines 
a Polan. p. 140.  affirmed to be one of the names of God: So the Church of England accounteth it, and ascribeth it to every one of the Three Persons, in the Hymn; singing, Holy, Holy, Holy, Lord God of Sabaoth. And so it was heretofore esteemed in this Kingdom, as we perceive by an odd story of one of the Bishops of London, reported by B●shop Godwin, out of Matthew Paris, thus: As this Bishop lay musing in his Bed, he heard an unknown voice saying to him,  
O Gilberte Foliot, Dumrevolvis tot, & tot Deus tuus est Astarot.  
The Bishop presently▪ and undantedly replied,  
Men●●ris Daemon! Deus meus est Deus Sabaoth.  
If therefore, the Lord of Sabaoth were the name of the Son of God, before his commng in the flesh, (which name signifieth the Lord of Armies,) as if by this name it were signified that the Godhead was at defiance, and war with mankind, before our Peacemaker appeared for us; Then why should we doubt to affirm that. The Lord of the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 12. 8. Mar. 2. 28. Lu. 6. 5. is the name of the same Son of God, since he is become The Son of man, and God incarnate, and Emmanuel. And this, in order to be a person fitly prepared, and qualified to perform the law for us, and to suffer for our Transgressions, as a Redeemer, a Saviour, and procurer of an everlasting Sabbath, and Rest to our otherwise unquiet, restless, and troubled souls and consciences. As also himself professeth, Mat. 11. 28. Come unto me all ye that labour and are heavy laden, and I will give you Rest. And ye shall find Rest unto your souls. Surely, every good Christian will find, that to be true, which one said to the same purpose 
a Aug. confess.  Inquietum est, Domine, cor meum, done● requiescat in te. i e. My heart is unquiet, O Lord, until it may find rest in thee. Now if that Sabbath, mentioned in this Commandment be not meant of Christ, then, there is no precept in all the Decalogue of faith in Christ, without which the Law is to us impossible, & we should be Restless. And further also, If, that Sabbath, do not signify Christ, then have we Christians no Sabbath at all; and if so, what will become of us?  
But, we are assured by the great Apostle, that, although the Jewish, Ceremonial, Seaventh-day-Sabbath be quite gone; yet, Heb. 4. 9 There remaineth a Rest to the people of God] This rest is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Sabbath or Sabbatism. And that it may appear to what people of God this Sabbath appertaineth; he tells us before, Vers. 3. We which have believed, do enter into Rest] Therefore this Sabbath, or Rest, belongeth to us Christians. He further addeth, vers. 6, They to whom it was first preached, entered not in, because of unbeleif.] The Rest, or Sabbath here mentioned must needs signify Christ. The Jews are they to whom this rest was first preached, that is, to whom the Gospel of Christ was preached, as Christ commanded, Luk. 24. 47. to begin at Je●usalem]. The Jews entered not into this Rest, because of their unbelief i. e. they could not be received into the body mystical of Christ, as members thereof, because they did not believe in him, but rejected him. But the Apostles, & other faithful Chrisians do enter into this Rest through faith, as it is said, We which have believed, do enter (that is) they enter into Christ, they are united with him & thereby obtain this R●st, & so partake in the benefits which Christ merited by his most holy life, and precious death. And those benefits are indeed our everlasting Sabbath. For, what can be so truly called a Rest and Sabbath as our repose, & resting in the Lord, which leadeth us to an everlasting Sabbath in heaven; For all our restings, or Sabbatizing which are Earthly, are but as dreams, in respect of our Rest in Christ; for he is that Sabbath, whose Rest is called Blessedness and his, after this mortal life is ended, as we read, Rev. 14. 13. Blessed are the dead which die in the Lord-that they may rest from their labours.  
The Apostle in that place, Heb. 4. useth two several words for Rest: 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Rest, and Sabbath. This he did, because he was to speak of two several Rests. 1. The Earthly Rest of the Israelites after they were put into quiet possession of Canaan by Joshuah (who is there called Jesus.) 2. The everlasting Rest of God's People, by entering into Christ through Faith, and this Rest is called Sabbatism; so that Sabbath and Sabbatism do plainly signify Christ, and our Rest in him.  
For confirmation hereof, it is worth our observation; That the great Prophet Isaiah. c. 58. v. 12. speaketh of the Sabbath, as of a Person: If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holiday, and shalt honour him.] He calls the Sabbath Him, which must signify a Person, and cannot be said of a mere Day. Who is meant by this Him, is declared, in the next verse, to be the Lo●d; for so it followeth, Then shalt thou delight thyself in the lord] So that the Sabbath, here meant, is the Lord; even the same Lord, who in the Gospel calls himself, The Lord of the Sabbath: whereas other typical Sabbaths, whether weekly, or annual, were but signs of this grand Sabbath, as we are taught by another great Prophet, Ezek. 20. 12. I ga●e them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them.]  
St. Paul, to me, seemeth to make this Doctrine evident, and past exception, when he saith, Col. 2. 16. Let no man judge you in meat, or drink, or in respect of an holiday, or of the new-moon, or of the Sabbath-days; which are a shadow of things to come, but the body is of Christ.] What can be more plainly said then this, to show, That Christ is the true, real, and substantial Sabbath? And that all other Sabbaths, are but signs, types, figures, and mere shadows of Christ, who is the Body that projecteth these shadows; for God himself had so said before, concerning the seventh day Sabbath (which only is that type which is mentioned in this fourth Commandment) Exod. 31. 13. Verily my Sabbath ye shall keep; for it is a sign between me and you— that ye may know that I am the Lord—] So this, which was the principal and most frequent Sabbath of all, was no more but a sign, and what the signatum, i. e. the signification of it was, is showed, to be the Lord.  
The Scriptures often mention Sabbaths in the plural number, as Leu. 19 3. Keep my Sabbaths, and also Sabbath in the singular number: and I doubt not, but the Jews were charged to keep other Sabbaths (as that which is appointed in the Feast of Trumpets, Levit. 23. 24. and that in the Feast of Tabernacles, Levit. 23 39 and that in the Feast of Atonement, Levit. 23. 32.) as well as the weekly Sabbath, because we find that transgressors of the yearly Sabbath are threatened with destruction, as well as the breakers of the weekly Sabbath, Levit. 23. 29. But now, all these Ceremonial Sabbaths are vanished: This being granted, it will follow, in regard of the authority and perpetuity of the Moral Law of God, That there must needs be some one special, singular, and mysterious Sabbath of greater necessity and concernment to be still kept, than all those Hebdomarie, or Annual Sabbaths, and that surely is Christ, The Lord Paramount of all Sabbaths, which were but shadows of him. Whosoever therefore shall imagine that the keeping of any weekly, or yearly Day Sabbath, is the principal, or only duty required in this Moral Law, he is such an one as the Psalmist describeth, Psal. 397. A man that walketh in a vain shadow]  
It is very considerable, and surely for some weighty reason, That our Saviour, very often in the Evangelical Histories, occasionally mentioning these Moral Laws, and many of them distinctly and severally, yet never spoke in the least expressly and openly of the Sabbath Law, although that fourth Commandment (so far as it is Moral) is as necessary to be pressed, and rather more, than any one, or indeed, than all the other (as is showed before:) And yet it is not to be doubted, but that he meant, and also did covertly press this very Sabbath Law in the true intent and meaning thereof, to be for ever carefully observed and sanctified. I do not take upon me to render a full account, of what moved Christ to forbear the reciting of that Law so openly, as he did other Moral Laws of the Decalogue; yet, it may reasonably be thought that he on design and purpose omitted that Law, and indeed all the particular Laws of the first Table, because he saw that the Jews did misunderstand that Commandment of the Sabbath, and that they were zealously obdurate for keeping the seventh day Sabbath, as if that had been the full and only intendment and duty required by that Commandment: for, if Christ had urged it, the Jews had been by him countenanced in their erroneous Sabbatizing, which he came to dissolve; therefore he forbore the naming of that particular Law, and for the same cause he abstained from mentioning any of the other Laws of that Table; lest if amongst them this Law should be omitted without any mention, the Jews would have been more exasperated against him, before his time was come to suffer: This omission of the Sabbath Law, the Reader may observe, Mat. 19 17. Where Christ said, If thou wilt enter into life, keep the Commandments.] And when he was asked, Which Commandments? he answered, Thou shalt not murder, nor commit adultery, nor steal, nor bear false witness: and, Honour thy Father and Mother, and Love thy Neighbour as thyself:] See the same again, Mark 10. 19 and Luke 18. 20. In all which places, there is no express mention of the Sabbath Law, or of any other Law of the first Table.  
But when he was more strictly questioned by a knowing-man, a Lawyer, or Scribe, being a Professor of the Law, Mat. 22. 36. Master, which is the greatest Commandment in the Law?] Yet then, he answered him but in general terms, including the Laws of both Tables, without mentioning any one particular Law of either Table, thus, Thou shalt love the Lord thy God with all thy heart, etc. This includeth all the four precepts of the first Table, Sabbath and all. He that performeth this, doth thereby keep the Sabbath. Therefore, to love, honour, and sanctify our Lord Jesus Christ, who is our only Lord God, our God Incarnate, the Emmanuel, our Creator, Redeemer, and Saviour, is to keep this Moral Sabbath: for he only is that Sabbath, which is mysteriously commanded to be sanctified in that Law; & this Sabbath Law continueth in full force and vigour at this day, and so shall to the end of this world, and for ever, when all other observations of seventh-Days, or any other worldly Sabbaths are quite forgotten and vanished; for the true intended Sabbath is a Person, Christ, the Son of God, and the Son of man;  
Finally, This Commandment, which I have set down in these words, [Remember the Sabbath day to keep it holy] is certainly a Moral, and an everlasting Law: This Sabbath, if it be confessed to signify Christ, we have what we desire; but if it should signify only the keeping of a Day, whether the last day of the week (as the Jews think) or the first day (as some Christians suppose;) then surely, the not keeping of one (at least) of these two days, is a sin, and must be so accounted, now under the Gospel; for the Apostle tells us, 1 joh. 34. Sin is the transgression of the Law] He means, the Law Moral. But we are well assured, that the Gospel doth not account the Not-keeping of both, or either of those days, to be a sin against the fourth Commandment, or against any other of those ten Moral Laws (except indirectly, and by consequence): for in all the New Testament, we cannot find such Sabbath-breaking to be so much as once mentioned, in any of the black Rolls of sins, as other transgressions of all those Commandments are particularly and often, by the great Apostle: See 1 Cor. 6. 9 Neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves with mankind nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners shall inherit the kingdom of God.] See more, Gal. 5. 19 Uncleanness, lasciviousness, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, revile, and such like.] See more 1 Tim. 1. 9 Lawless, disobedient, ungodly, and sinners, unholy, and profane, murderers of father's and of mother●, man-slayers, menstealers (such as are now called Spirits), ●yars, perjured persons:] Among all this Rabble, we find not Sabbath-breakers.  
Yet, the abusers, or neglecters of the true Moral Sabbath (which is Christ) are deeply threatened; as Judas for betraying him, the Jews for crucifying him, and All that shall deny him: So the Sanctifiers of him are gloriously promised (as the confessors of him, the believers in him, the relievers of him, or of his poor Members for his sake,) to be rewarded with the kingdom of Heaven. This is the Scriptural Doctrine concerning the Sabbathship of Christ▪ What the Church Catholic conceived thereof, is next to be enquired.   

CHAP. VII.  
The Doctrine of the Primitive Church concerning the Sabbath, shown out of Tertullian, and other Fathers. How the Patriarches kept the Sabbath, before the days of Moses. The Doctrine of the Church of England herein. The meaning of Prayers at the rehearsing of the ten Commandments. How the Law may be written in our hearts, and how it is performable by men.  
TErtullian in that Book which he wrote against the Jews, affirmeth, That the Law which God imposed upon our first Parents in Paradise, was obligatory both to them, and also to all the world in their succeeding generations, which Law if they had obeyed, had been a Law large enough. He saith again, 
a Tert. Advers. judaeos.  In hac lege Adae datâ, omnia praecepta condita recognoscimus, quae poste● pullul averunt data per Mosem.] In that Law which God gave to Adam, all the Laws of Moses were secretly couched. And again, 
b id. lib.  Primordialis lex est data Adae & Evae, quasi matrix omnium praeceptorum Dei, i. e. That first Law given to Adam and Eve, was as the womb of all the Laws of the Decalogue.] Then he reckoneth up all the Moral Laws; first, generally as Christ doth, Mat. 22. 37. Thou shalt love the Lord thy God wi●h all thy heart: And, Thou shalt love thy neighbour as thyself.] Then he particularly mentioneth the Laws of the second Table, Thou shalt not kill. Not commit adultery. Not steal. Not bear false witness. Honour thy Father and Mother. Thou shalt not covet]: Now the Law given to Adam was only in these few words. [Of the tree of knowledge of good and evil, thou shalt not eat.] Yet, in them, all the Laws of the Decalogue (saith he) are implied. His reason is, If they had so loved God] They would not have disobeyed his Command. If they had loved their neighbour] that is, one another, themselves and their posterity, they would not have killed them, by bringing in Mortality, and Original corruption of Lust. Nor would they have stolen the fruit which belonged not to them. Nor h●ve complied with the Serpent's false witnessing, concerning the fruit. Nor have dishonoured their Father and Creator, by that Transgression. Thus he.  
From this passage, we may observe, that in the judgement of this Learned Father, the whole Decalogue having been thus imposed upon our first Parents; therefore the Law of Sabbath keeping amongst the rest, must needs be put upon them.  
We observe again, That it being confessed by this Father, in the same Book, and immediately after the words before alleged, That neither Adam, nor Abel, nor Enoch, nor Noah, nor Melchisdeck nor Abraham, did ever Sabbatise, although the whole Decalogue was imposed on them, also, so as is said; and although the laws of the Decalogue be every one of them, the law of Nature and therefore written in man's heart; and also that all those Patriarches must be obliged to keep this Sabbath law, as well as any of the other Nine: This being granted; how shall we quit this learned Father from contradicting himself in these two propositions, first, The Patriarches were bound to keep the Sabbath; second, The Patriarches neither did nor were bound to keep the Sabbath.  
This Riddle is easily unfolded, by distinguishing the Sabbath Moral from the Sabbath Ceremonial; that is, The true Real, Natural, and Substantial Sabbath from the Figurative, Typical, and Umbratical Sabbath; Or. the Body from the Shadow. We affirm therefore, that the Jewish, Hebdomarie, seaventh-day, or Saturday-Sabbath, was but the shadow or type; and that the Messiah, even Jesus Christ, our Lord Emmanuel was, and is, the true substantial Sabbath, and the true Spirit and meaning of that Sabbatical law, and is the Lord of the Hebdomarie, or Typical Sabbath.  
We also affirm, that neither Adam, nor any of those forenamed Patriarches did ever keep, or sanctify any seaventh-day, or Saturday-Sabbath; and also that such a Sabbath day was never known, or imposed on God's people, before the days of Moses. And for this, we have the confession of a learned Jew even Philo, more than once. 
a Philo. de vita Mos. lib. 1.  Israelitae ignorabant mundi nat alem, prinsquam ex Manna didicissent] i. e. The Israelites knew not the first day of the world, until the Manna fell] therefore not the seaventh day. Again he saith, 
b idem lib.  Ante Mosem, Sabbati diem ignor abant homines]. Before the time of Moses, men were ignorant of the Sabbath day]. This he affirmeth although with a Judaical excuse, as if the former knowledge thereof had been obliterated by Calamities.  
But we also confess, and firmly believe that all those holy Patriarches, were bound, and therefore did, certainly keep and sanctify the true substantial Sabbath, before Moses was born: for their Sabbath was the Son of God, even their true and only Lord God, who in due time was to take our humane nature on him, So to be the Emmanuel, & in our nature to perform the whole Law which the Godhead imposeth on man, in our steed: and this, not only by an actual keeping and performing the Commandments, but also by a passive obedience in suffering the punishment of our transgressions; to quit his faithful ones from the sentence of condemnation, and thereby to give comfort, ease, tranquillity, and so a Rest or Sabbath, to our otherwise wearied, and trembling souls. For Christ only is that promised Seed of the woman which should bruise the Serpent's head: & the birth, & manifestation of him in the flesh, is that day which our father Abraham rejoiced to see, and he is that well beloved Son, in whom alone the Godhead is well pleased, and resteth satisfied, and at peace with us. If those holy Patriarches had not kept this Sabbath, they could not enter into the eternal Sabbath of heaven.  
That Christ only is the Sabbath Moral, to the sanctification whereof, we all are perpetually obliged, was the Doctrine of the Ancient Church, as may appear by many expressions of the Fathers. Origen saith 
a Orig. in Math. Tract. 29.  Qui vivit in Christo, semper Sabbatizat.] He that liveth in Christ, liveth in a continual Sabbath. The holy man Macarius, calleth the weekly Sabbath 
b Marcar. Hom 35.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but a Typical Sabbath; and saith It was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. That it was but a branch in the shadowy or Ceremonial Law. But, Hoc est ver●m Sabbatum, vera requies animae, quae conquiescit in verâ quiet & laetitià Domini] The true Sabbath is the quiet of our souls, resting in tranquillity and joy of our Lord. Thus he.  
After him, Epiphanius most evidently declareth the same Doctrine more than once: for thus he writeth, 
c Epiph: Haer. 8.  In lege figurae erant, in Evange●io veritas; illic Circumctsio inservit usque ad magnam Circumcisionem, id est Baptismum; illic Sabbatum, detinens in ma●num. Sabbatum, id est, Req●iém in Christ] Under the law were figures, but the truth of them was showed in the Gospel, in the Law, carnal Circumcision was used until the great Circumcision by Baptism, came in; There, was a Sabbath also, which lasted until the great Sabbath came, which is our Sabbath or Rest in Christ] He tells us also, that Eb●on the Ancient Judaizing Heretic, raised a report, 
d Id Haer. 30.  That Saint Paul had desired the Jewish High-preist's d●ughter to be given to him in marriage: but being denied; in revenge, he wrote against their Sabbath an● Circumcision] But the true cause of the Apostle's decrying the Jewish Sabbath was this, 
e Id. i●i●.  Christus est magnum Sabbatum, quietos nos faciens à peccatis nostris. Ejus figura, erat parv●m Sabbatum, quod inserviebat usque ad ipsius adventum] Christ is the grand Sabbath, for he setteth us at rest, from the troubles of our souls by reason of our sins: the Jewish little weekly Sabbath, was but a figure of Christ our great Sabbath; and was to last, but until his coming.] To this doctrine the learned Romanist's do assent, as Bishop White hath observed out of Pet. Damianus, Bishop of Ostia above 500 years since, who thus writeth, 
f Pet. Damiani. lib. 2 Eph. 5.  Quid per Sabbatum intelligere debemus nisi Christum? in Illo siquidem Sabbato requiesc●mus-& spem ponimus] i. e. What should we understand by the Sabbath, but Christ? for in him is our rest and hope.  
St. A●stin is most plentiful in asserting this doctrine; for besides what I have observed before out of him, he further saith of Circumcision, and Sabbath; 
a Aug. Count Admantum. c. 16. To. 6.  Circumcisionem approbamus spiritualem-& Sabbatum, nam ad aeternam requiem intendimus.] We Christians approve of Circumcision, but it is Circumcision spiritual (mentioned Rom. 2. 29. Circumcision in the heart, not in the letter, but in the spirit, and Colos. 2. 11. — Circumcision made without hands) & we approve of that Sabbath by which we intent, and trust to obtain everlasting Rest. Of this Sabbath he saith again, 
b Id. Count Adiman. c 2. To. 6.  Sabbatum non est repudiatum a nobis (Christianis) sed intellectum] We Christians do not utterly reject the Sabbath, but we understand it more truly than the Jews do. Of the same mysterious Sabbath he saith again. 
c Id de Gen. ad lit. lib. 4 c 13.  A fidel bus, perpetuum Sabbatum observatur.] They that believe in Christ, do keep a Sabbath perpetual. What he means by this Sabbath is declared by these words, 
d Id. Count Fa●stum lib. 19 c. 9  In Christo Sabbatum habemus, nam ait, Ego faciam ut requiescatis.] Our Sabbath is in Christ, for he it is that saith, I will give you rest, Mat. 11. 28. And to show the difference between the Typical, and the Substantial Sabbaths, and to what Purpose that Jewish Saturday-Sabbath was ordained, He saith: The Jews were offended, because Christ commanded the infirm man to carry his bed, on their Sabbath day, Jo. 5. 10. But Christ might have answered them. 
e Aug. in Joan. Tract. 17.  Sacramentum Sabbati, & signum observandi unius diei, ad tempus datum Judaeis; impletionem verò Sacramenti illius in illo venisse, Sabbatum ad significationem meam vobis praeceptum est] The Sacramental Sabbath, or sign of keeping that day, was imposed on the Jews, but for a time, because the fullfilling of it was performed by the coming of Christ; for that Sabbath was given, only, to signify Christ. To this of Austin, Calvin seemeth to me to subscribe, where he saith 
f Calv. instit. 2. 8. 31.  Christus est verum Sabbati Complementum.] The keeping of a seaventh-day-Sabbath, is but a vain and empty shadow except it be filled with the apprehension of Christ. So that as all Typical, and Ceremonial shadows were to cease when the thing was come which they signified; the Sabbath, (being but such a sign) must also, so cease; as Justin Martyr long ago taught, 
g Just. Dialog cum Triph.  Sabbata finem habuêre, nato Christo). When Christ came, Sabbaths went away.  
Lastly, it would be inquired, what the Church of England's doctrine is, concerning that Sabbath in the fourth Commandment (which Church, I firmly believe to be, in her doctrine, and discipline, the most truly Catholic Church in the world;) This, we may discover by considering that prayer or suffrage, which this Church hath required to be by us said at the rehearsing of this Sabbath-Commandment, as at each other of them, in these words.  Lord have mercy upon us, and incline our hearts to keep this law. 
This prayer, hath much troubled the minds of some of our Religious, and well-meaning Countrymen, because their teachers did not aright inform them in the true meaning of that Sabbath; for both in their pulpits, and also in their p●inted Catechisms they expound it, to be meant only of sanctifying a day as the Jews did. But if they so mean, this prayer would be not only vain, but also an impious mocking of God; seeing the Commandment mentions only the seaventh day, and that precisely, and none other, and that is our Saturday, which both we, and all other Christian-Churches have utterly rejected; but if they thereby understand our Sunday, that is not so much as mentioned, much less intended there; nor may it be called a Sabbath day, nor is the celebration of our Sunday to be enforced by virtue of that Commandment, but otherwise, as is before showed.  
But those Judicious, Leanred, and Godly men, and also heroical Martyrs, who were the compilers of our English Liturgy (as, Cranmer, Ridley and others,) did rightly understand, that Sabbath to signify Christ who only is our Christian Sabbath, and in this sense only we ought to understand it, and then this Prayer must needs be confessed to be pious, and necessary, and not otherwise; for the keeping of Christ, by faith in him, and sanctifying him, that is, considering his worth, and benefits; and demeaning ourselves towards him, so reverendly as becometh us, and belongeth to his supereminent hollness, is the only way to procure an everlasting tranquillity, Rest, and Sabbath to our Consciences: For without this Sabbath all our care will prove vain, and the very Godhead will be but a terror to us. But if by God's merciful assistance, we keep ourselves fast in faith, and so in Union with this blessed Sabbath; we may then with comfort apply 
Ps. 42. 5.  that expostulation of the Psalmist to our own souls; Why art thou cast down O my soul? And why art thou disquieted in me? Hope thou in God, for I shall yet praise him for the help of his countenance.  
Now, because the prayer above mentioned (though it were granted to us) is not full enough to supply, and satisfy our defects, and necessities: for neither a good inclination, readiness, or willingness; nor yet our earnest desires no, nor our laborious endeavours to perform the Law, do amount to the real, and perfect keeping thereof, without which we cannot enter into life, as Christ hath said, Mat. 19▪ 17. Therefore the Church hath added another prayer, at the end of these Commandments, which is full, and perfect; In these words  Writ all these thy Laws in ou● hearts, we beseech thee. 
This prayer is grounded on the promise of God, recorded both in the Prophets, and also in the Gospel: Jer. 31. 33. Heb. 18. 10. I will put my law in their inward parts, and write it in their hearts. If we inquire what that Law is, and how God doth write it in our hearts and to what intent it is done: The Answer is, That this Law is Christ; The putting or writing of it in our hearts, is the mission of the Spirit of Jesus into us. The intent or purpose thereof is; that by a spiritual union of Christ with us, we may fulfil the Law: For, because Christ and his Members are united by this Spirit, and so become one mystical body, therefore what Christ hath done in obedience to the Law, must be accounted as our obedience, and so imputed to us, that because he hath performed the Law, we also, in him, have performed it. The Apostle tells us: 
a 2 Cor. 13. 5.  Jesus Christ is in you: and 
b Gal. 2. 20.  Christ liveth in me, and 
c Eph. 3. 17.  Christ may dwell in our hearts: And Christ himself saith, 
d Matth. 28 20.  I am with you always, even unto the end of the world. And the Apostle again, 
e Gal. 3. 28.  Ye are all one in Christ Jesus; And, that we may know, that when we have the Spirit of Jesus in us, than we have also the Lord Jesus himself in us: Another Apostle tells us; 
f 1 John 4. 13.  Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit.  
But how shall it appear, That the putting of Christ into us, is the putting of the Law of God into our hearts? The Answer is, That Christ is the Law there meant, and he is called the Law, and is really the Law; 
* Moses is called by Ph●lo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more is Christ so.  and not only so, but he is moreover, The Law with all advantages to us, for he is the Law fulfilled. That Christ is called the Law, the Psalmist tells us, 
a Psal. 2. 7. Rom. 8. 2.  I will preach the Law, whereof the Lord hath said unto me, Thou art m● Son. Here the Son is called the Law, or Precept of the Lord. Then that Christ is the Law fulfilled, or the fufilling of the Law; Of him it is said in another Psalm: 
b Psal. 40 10. Heb. 10. 7  In the volume of thy Book it is written of me, that I should fulfil thy will, O my God: I am content to do it, yea thy Law is within my heart. And this Christ himself professed; 
c Mat. 5. 17.  I am not come to destroy, but to fulfil, the Law. This also was signified by his Type, the Ark, wherein 
d Heb, 9 4  the Law was put: for the Ark represented Christ, and the Law, in it, signified, that Christ should keep that Law, and this he did perform, only to our behoof, that his obedience might be accounted ours. Upon this reason only it is, that the Apostle so confidently saith; 
e Phil. 4. 13.  I can do all things through Christ which strengtheneth me. If he can do all things, than he can do all the works of the Law: But we are well assured, that he could not in his own proper person alone considered, perform the Law, but it must needs be thus only performed by him, in and through Christ; And in this consideration only, Christ is our Rest and Sabbath. For this reason our Church prayeth, that God would incline our hearts to keep this Sabbath-law, which is, Christ, That by keeping him, the whole Law of God may be kept by us, through and in him, so as is here expressed, by having the Law thus written in our hearts.  
Thus, this Moral Law, which (as Divines acknowledge) is altogether impossible to the Natural man (especially as it is exegetically aggravated and heightened in the Gospel) is by this Sabbath made possible and easy to the 
Matth. 5.  Spiritual man; so the Apostle tells us; 
a Rom. 10 4.  Christ is the end or perfect on of the Law for righteousness to every one that believeth: that is, He that believeth in Christ, hath the benefit of performance of the Law brought home to him: So St. Ambrose tells us, 
b Ambr. in loc.  Perfectionem leg is habet, qui credit in Christum.   

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 Evening and Morning. The Sabbath described by Philo, Paralleled with Melchisedech; and both Types of Christ.  
IF Jesus Christ be the only Sabbath, which is mysteriously covered, and spiritually meant, and really and ultimately intended in the Moral part of this fourth Commandment, (as certainly he is) because he only is our Redeemer, our Mediator, and the Peacemaker of God with man▪ We must next inquire, how this Sabbath (if it be so understood) can be called a Day, as here it is; Remember the Sabbath day; for by this word Day, a man may reasonably-imagine, that the principal intendment of this Precept, was only for the Celebration, or Sanctifying of a day, as the Jews do yet think, and many good Christians among us do still (though erroneously) believe, although they agree not in the self same day with the Jews. Their reason is, because, not only in this former part of the fourth Commandment, which I have showed to be a Moral, Natural, and an everlasting Law; but also in the latter words annexed, which are a part of the Law ceremonial, and therefore but temporal, and transient, it is also said: The seventh day is the Sabbath of the Lord thy God, by which words, a man at first hearing would think that the Sabbath, in both parts of this Law, is nothing else but a day: for, if the seventh day be a Sabbath, why may not the Sabbath be thought to be a Seventh day?  
1. Our Answer is, That the seventh day is called a Sabbath, because it was a type and figure of our true Sabbath and Rest, which is Christ: as the Jews corporal rest was but a figure of our spiritual rest in Christ. And because it was so appointed for a figure or sign, therefore it hath the name of the thing figured, or signified thereby as other signs and types have; for so, the Paschal Lamb is called the Passover, yet we know, Christ only is the true Passover, as the Apostle tells us, 1 Cor. 5. 7. So the Rock is called Christ, 1 Cor. 10. 4. So of the Eucharistical bread it is said, This is my body, though it was but a Sacrament, or holy sign of the body of Christ. And the seven Ears are seven Years, Gen. 41. 26. Just so, the seventh day is the Sabbath, that is, the sign, type, and figure of the mysterious Sabbath, which is Christ.  
2. As the sign hath the name of the thing signified, so the thing signified hath the name of the sign: for Christ is not only here called the Sabbath day, because he is the thing signified by that day, but he is also called by the names of other typical festivals, as the Passover, as is 
1 Cor. 5.  before said, and by the name of the great festival Sabbath of Propitiation, or Atonement, described Levit. 16. And this, because he only is that Lamb of God, that causeth the destroying Angel to Passover us untouched; and he only is (as the Apostle calls him) 2 Joh. 2. 2. The Propitiation for our sins.  
It was full four and twenty hundred years (by our English account) after the Creation, when God first appointed any Seventh day to be celebrated as a Sabbath, or Rest, yet the very first seventh day of the world is so described by Moses, Gen. 2. 2. as to signify Christ, as may reasonably be conceived; for that day is there set down without any mention of its Evening or Morning: And this is the observation of St. Austin on the 92. 
a Aug. in Psal. 92. 7  In Sabbato non invenitur vesper, etc. 1. In that Sabbath day described Gen, 2. where the first mention is of God's Rest, the Reader shall not find any limitation of it by Evening or Morning, although in every other of the former six days, it is expressly said, The Evening and the Morning were the 1, 2, 3, 4, 5, 6th day.  

b Pbilo lib de festis.  Philo the Jew, and his fellow Jews, called the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. without Mother, I know not what this Jew's meaning was, to call this day so, more than other days; possibly God might extort a truth from him, without this Jew's right understanding thereof; Christ our true Sabbath was indeed without Mother, in respect of his Divine Nature, as also without an earthly father in respect of his humane Generation, and therefore Melchisedech being the figure of Christ, is (for the same reason) described without father and without mother, Heb. 7. 3.  
Yet, as we are well assured, that Melchisedech had both a father and a mother: so are we as certain, that the first Seventh day had both an evening and a morning. But as Melchisedech is said to be without father and mother, for this reason only, because there is no mention of his parents in holy Writ; and this also was, that thereby he might be a fit representative of Christ: So the first Seventh day is set down without any mention of Evening and Morning, that so it might be a fit figure of Christ, who had no beginning in respect of his Godhead, nor ending in respect of his Manhood and Godhead also. The Prophet saith of Christ, Mich. 5. 2. His go forth have been from everlasting. So the Gospel saith of him, Heb. 1. 8, out of Psalm 45. 6. Thy throne, O God, is for ever and ever. The very Jews confessed, John 12. 34, We have heard out of the Law, that Christ abideth for ever. Christ therefore is not only a Sabbath, but a day also, and an everlasting day without any evening or morning.  
The holy Priest Zacharias, Luke 1. 78. calls Christ, The Dayspring from on high: And the Prophet Zechariah calls him Orientem, i. e. the East, which is all one with Dayspring, Zech. 3. 8. Adducam servum meum Orientem. And Chap. 6. 12. Ecce vir Oriens nomen ejus, i. e. Beheld, I will bring forth my servant, the East. And, Behold the man whose name is East Our late Translators have for East rendered Branch (I know not why, except they were out-voted by some that are fallen out with the East); but how unfitly, hath been lately unanswerably showed by that learned Writer Mr. J. Gregory of Oxford. Christ. calleth himself, John 8. 12. The light of the 
Joh. 8. 12.  world. Old Simeon calls him, Luke 2. 32. A light to lighten the Gentiles. Christ is so much a Day, that the Prophet styles him, Dan. 7. 9 The Ancient of Days; which the Hebrews affirm to be said of Ben-David, that is, of Christ the Son of David, as Mr. Broughton hath told us, for he indeed is the Creator of all days, because he is our only God; as the very Heathens God is by them called 
a Horace.  Diespiter, i. e. the Father of Days. Whether the Psalmist meant Christ, when he said, Psal. 118, 24. This is the day which the Lord hath made? Or whether Christ meant himself and his own humane nativity, when he said, Joh. 8. 56. Your father Abraham rejoiced to see my day, and he saw it. Let those that list, examine: But St. Austin upon these, and such like passages in Scripture, doubteth not to affirm, 
b Aug. in Psal. 54.  Christus est dies aeternus; i. e. Christ is an everlasting day, This I trust is enough to show, that Christ is called both, our Sabbath, and also a Day, and therefore he only is this Sabbath day which we are required to keep holy, or sanctify, which is next to be considered.   

CHAP. IX.  
Of Sanctifying the Sabbath. How the Godhead is said to be sanctified. How the humane nature of Christ is Sanctified Of the name of God, and that it signifies God himself. That the name of Jesus, signifies the Person of Jesus. How God sanctifieth us, and how we sanctify God. How Christ is to be kept holy.  
THere is yet another scruple in the words of this Moral part of the fourth Commandment to be examined, and that is, How we can truly affirm, that the Sabbath-day there mentioned, doth signify Christ, seeing, that whatsoever is meant by those words, the same is required also to be Sanctified, or kept holy, Ex. 20. 8. Remember the Sabbath day to keep it holy, And Deut. 5. 12. Keep the Sabbath-day to sanctify it] It may therefore be demanded, how Christ can be said to be Sanctified or kept holy; for the word sanctify seemeth to signify to be made holy, & no man will say that Christ can be by us made holy, especially, more holy than he is already: for both the Godhead, & Manhood of Christ, are called Holy. As Holy: Holy: Holy: is said of all the Divine persons: And, Holy is his name. And, Thy holy Child Jesus. And, the Holy one of Israel. And Be ye holy as I am holy.  
To this our Answer is, that it needs not to seem strange, or uncouth, that our Lord Jesus Christ is required to be by us sanctified, or kept holy, especially in respect of his assumed humanity, by which only he is our Sabbath and not otherwise, seeing the pure Godhead considered without Incarnation, is also required to be Sanctified; as the great Prophet tells us, Isa. 5. 16. God that is holy, shall be sanctified in righteousness] and Christ so teacheth us to pray Hallowed (or sanctified) be thy name]. Let it not be thought, that this word (Name) doth signify no more but an appellation of God, as if the only meaning were, That whensoever we use this word, God, we should do it with great & awful reverence (which yet we ought to do) but the name of God doth her● signify God himself, as we are well taught by St. Austin. 
a Aug. in Joh. Tract. 29.  Non est Deus duae syllabae, & duas syllabas colimus; manet aliquod magnum, quod est Deus, sono non manente] i. e. When we mention God, or Godhead think not that we mean a word, a sound, a syllable or two, as if we worshipped sounds, words, or syllables; for that great thing which is God, remaineth, when no sound or syllable is heard. Just so, he saith of Christ, upon those words, Joh. 14. 13. Whatsoever ye shall ask in my name]; 
b Id. lib. Tract. 102.  Non est intelligendus Dominus de sono & syllabis— qui hoc sentit de Filio— non petit in ejus nomine, etiamsi non taceat literis & syllabis Christum] i. e. When we ask in the name of the Lord, Name doth not signify only that word, Christ, (as if it were a Charm) he that thinks so, doth not pray in the name of the Son of God, though the word Christ be in his mouth. Thus he.  
The Son of God, is by St. John, called 
●oh. 1. 1.  The word; yet he that shall think that The Word, in that place signifieth only a Grammatical, or vocal word, and sound, doth err dangerously; for it followeth, The word was God] so it signifieth the real, and substantial Son of God: It is therefore a very slander, that someof late, have put upon this Church, for requiring an adoration of our Lord Jesus, when that name is mentioned. They say, we worship only a name. But we worship only the Lord Jesus himself, as the Apostle meaneth, in whom the name Jesus, signifieth the Person Jesus, as the name of God signifieth God himself.  
Those phrases of Blessing, and Magnifying, and Glorifying, and Justifying, and Sanctifying God, and The name of God which we find in the Scripture, are all to be understood in the same sense. For, when it is said, Job. 1. 21. Blessed be the name of the Lord] it is all one with that of Luk. 1. 68 Blessed be the Lord God of Israel]. so Mal. 2. 2. Give glory to my name] is all one with that of Josh. 7. 19 My Son, give I pray thee glory to the Lord God of Israel]. That of Ezech. 36. 23. I will sanctify my great name] is all one with that of 1 Pet. 3. 15. Sanctify the Lord God] Where, for those words (Lord God, both the Syriac, and old Latin read, The Lord Christ, as 
a Beza. in Loc.  Beza notes. There is also mention of Justifying God, Ps. 51. 4. yet neither Justifying, Blessing, Glorifying, or Sanctifying, can make any addition by any of these Attributes, to the plenitude of God; These are but the expressions of man; not▪ to make God holy, but to declare him to be so, and to show that he is so accounted, and esteemed by us; indeed God doth sanctify us Really Effectually, and Actually, by induing us with sanctifying Graces, but we cannot sanctify God otherwise, than affectionately, declaratively, and verbally; and also by conforming ourselves to his Commandments. And so, Christ, our Sabbath, is to be sanctified by us, by an holy imitation of his Virtues, as the Apostle saith, 1 Pet. 1. 16. Be ye holy as I am holy; and to keep this Sabbath, is to be wary and mindful always to keep Christ by a firm faith; to be fixed to him, never to deny or reject him: And to keep him holy, is to purify ou● hearts so, as to be clean and prepared Mansions, fit for so holy a Guest, and to walk worthy of so holy and so merciful a Saviour in our private demeanour, and outward conversation.  
As the Godhead did really magnify the Lord Jesus, by uniting itself in a Personal union with that man, and thereby made him the Christ, or the Anointed One, (in which consideration only, he is our Sabbath) and being so anointed, he was thereby really sanctified by the Godhead, and also (as that word signifies) he was separated, distinguished, differenced, and preferred above all others, as it is said of him, Psalm 45. 7. God, thy God, hath anointed thee with the oil of gladness above thy fellows, that is, above all other Kings, Priests, and Prophets. And Philip. 2. 9 That God hath highly exalted him, and given him a name which is above every name. So we ought to sanctify the same Lord Jesus our Sabbath, in a way of pre-eminence, distinguishing him by the reverence and honour which we perform to him, from all other persons and honours; in a word, we must sanctify, honour, and worship him, fare more than any one, or then all the Creatures of Heaven and Earth.  
God hath many holy Ones, but none so holy as our Lord Jesus; He is said to be sanctified by the Father, John 10. 36. so are others; but Christ super-eminently, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Angel calls him, The most Holy, Dan. 9 24. And the same Angel again calls him, That holy Thing, Luke 1. 35. And even Satan confessed him to be The holy One of God, Mar. 1. 24. Therefore Christ our Sabbath being thus by way of excellency declared to be the holy One, and the most Holy of all Holies; surely he ought to be so esteemed, and also to be so declaratively sanctified by us, in the most humble and reverential manner that possibly we can, according to his infinite holiness. This I firmly believe to be the Spirit, and meaning of this Moral Sabbath, and the sanctifying thereof.  
We find many sanctifyings of Creatures, as of Prophets, and Priests; and of Places, as the Tabernacle, Temple, and Vessels; of Days and Times, as Sabbaths, & Festivals but none to be so highly sanctified as Christ our Sabbath; for the Sanctifying of him is a Separating of him in a preferment, above all other hallowings, or sanctifyings, which are performed to Creatures; forasmuch as we find, that his very humane Nature was by the Godhead produced in an extraordinary way, distinct and separate from other men, as it is said, Heb▪ 7. 25. Our Highpriest is holy— separate from sinners; for he was born of a Virgin; and this, to separate him from the common contagron of Original pollution. It is also declared, Heb. 10. 29. to be an heinous sin, worthy of sore punishment, to count the blood of the Covenant (which is the blood of Christ) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. common, which is to esteem his blood no better than the blood of another man, or indeed, of all men in the world; and so not to separate, or prefer, or sanctify it, above all others: This is the grand Sin there intended, because neither all men in the world, nor all the Angels of Heaven, if they could and would suffer in man's stead, yet they would not be sound of sufficient value to Redeem us, and to procure our everlasting Rest, as Christ hath done, whom we therefore most worthily account, and call, our Sabbath: Yet this is not all, for we shall find, that Christ is not only the Rest of men, but that he is also the Rest of God, which is next to be considered.   

CHAP. X.  
Of God's Resting. That it is not a cessation from working, Nor meant of his ending the Creation. Nor his laying aside his care and Providence in Government. This Rest and Working do consist together. Something concerning the Creation of Humane Souls. Of Vniversals, what they are, and where to be found. A Question discoursed, Whether God hath created any new kinds of Creatures, since the first Seventh day.  
CHrist is our Christian Sabbath, we know none other Sabbath besides him for none but he can give sure and lasting Rest to our Souls; he only hath wrought our peace with God, and appeased the just displeasure of the Godhead, he hath effected our Reconciliation, and he is that Atonement, by which God and man are reunited, or set at one: By his mediation it is that a Quietus est, or Acquittance of our debts is signed by God; so that, if we can keep this Sabbath holy, and persevere therein, we may with true comfort and cheerfulness say with the great Apostle, Who shall 
Rom. 8. 33.  lay any thing to the charge of God's Elect? It is God that justifieth,— it is Christ that died.  
Those that teach others, or that do imagine, That the only duty required by this Sabbath-precept, is the sanctifying of a day, whether the last day of the week, as the Jews do; or the first day, as some Christians think, and therefore presume to call it, not only the Lords day (which is but a novelty with us in England, as is said before) but also the Sabbath day; They are fare short and beneath the great purpose and intendment of this fourth Commandment, and conceive too meanly and lowly of that most high and mysterious Sabbath, which signifieth not only the Rest of man from bodily labours, but also our rest from labours, and terrors of our Conscience; and moreover, it representeth to us the Rest of God, as it is said both in this Commandment and before also, Gen. 2. 2. He rested on the Seventh day.  
For to say that God laboured in these six days of Creation, is a weak and heathenish conceit, such as we read in that Epicurean Dispute in Tully, 
a Tull. de Nat. Deor. lib. 1.  Si in mundo Deus inest aliquis, qui regat, qui gubernet, qui cursus astrorum, muta ionesque temporum, rerum vicissitudines, or dinesque conservet, terrasque & maria contemplans, hominum commoda, vitasque t●eatur; nae ille est implicatus molestis negotiis, & operosis: If there be a God in this World, ruling and ordering it, and continuing the motions of the stars, and seasons of the years, and the various order and changes of times, and taking cognisance of the Land and Sea, for support of man's life and welfare; surely he is a God encumbered with many troublesome and stirring businesses. As if the Almighty Demiurgus could not both create and govern this World, except he took great pains and labour therein. And yet those Christians, which say, that Gods resting on the Seventh day signifieth only his cessation from that great Work, do in a manner affirm the same. But the resting of God hath a more high, and more noble signification than so, as I trust we shall anon make evident. In order whereunto, these two Queries are to be discoursed: 

1. What is here meant by Gods resting?  
2. Why he is said to rest on the Seventh day, and not on any of the former six days?    
To the first Querie: What is meant by 
1. Querie.  Gods resting? We say, this resting doth not at all signify, or intent any cessation of the Godhead, or any suspension or intermission of his operation or working; for although it be said, He ended his work which he had made; and also, That he rested from all his works which God had created, Gen. 2. 2. yet it is not said, that he ceased: resting and ceasing are not all one.  
Nor can this Rest be meant of any ease or refreshment of God, as after some motion, or stirring work, or labour; for such a rest was needless to him who never laboured at all. Nor can it be meant of any weariness of God; that were impossible. St. Austin saith truly, 
b Aug. de Civit. lib. 12. c. ●●●  In opere Dei non est labour, nec in quiet desidia: quiescens agit, agens quiescit: And again, Deus nec creando defessus, nec cessando refectus; i. e. In God's working there is no labour, nor in his resting any cessation; he resteth working, and working resteth; he was neither weary in creating, nor refreshed by ending it.  
Nor can this Rest of God be so understood, as if he then laid aside, and cast off all care and providence for his Creatures which he had newly made. This cannot be imagined by us; for all Christians, and Heathens also, do acknowledge Gods perpetual management and government of the World: for he did even that very Seventh day, and all other days since, cooperate with his Creatures; by his assistance it is, that these great wheels of Heaven are continually turning. Nazianzen saith, God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his perpetual operation. Both Divines and Philosophers call God Actum Purum, and the Schoolmen call him Nature am nature antem, i. e. God is purely Active, and he that continually supplieth his Creatures with the ability of Operation, which we call Nature; for in him we live, and move, and have our being. Of him 
Act. 17. 28.  it is said, in St. Austin, 
c De Civ. l. 4. c. 12.  Deus est anima mundi, Mundus est corpus Dei; e. i. God is operative in the World, so as our souls are in our bodies. And the Poet saith of the divine Spirit;  
Spiritus intus alit, totamque infusa per artus. 
Virg. Ae●. 6.   
Mens agitat molem, & magno se corpare miscet.  
All which is signed for a Scriptural-truth by St. Paul, 2 Cor. 12. 6. God worketh all in all. So then, this Rest cannot signify God's cessation from working, nor the withdrawing his Providence from his Creatures.  
But our Neoterick Theologs have found out another Answer, and do generally expound this Rest of God, to signify only a cessation from the work of Creation: for they say that, although God doth continually work, or operate, or cooperate with his Creatures which are already made, yet he doth not create or produce any new Creatures; indeed he daily maketh individual or particular Creatures, as Men, Beasts, Fishes, Plants and Herbs, hut all these new productions are of the same Species, i. e. sort and kind, that God made at the first.  
1. In this Answer we observe two things.  
First, It is confessed, that this Rest of God is not an absolute cessation from Work, but only a cessation from one particular Work, viz. from making any new species or kinds of Creatures.  
Secondly, It is confessed, that this Rest of God may consist together with his working, for indeed the working or operation of God is as vigorous and stirring now, and ever since the Creation, as it was then; God did never intermit, or lay aside his working. St. Austin saith of himself; 
a Aug Epist. 110.  Meum ocium, magnum habet negotium: It is most true of God, whose Rest (here meant) is not without great working. Christ saith, My Father 
joh. 5. 1 ●oh. 15  worketh hitherto, and I work: And again, M● Father is the Husbandman (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) so his Work is without any intermission, as the Georgick-works are circular, as one saith;  — Redit Agricolis labor actus in orbem. 
Virg. Georg. lib. 2.  
God doth work unto this day, as he did also on that first 7th day, wherein he is said to rest, & so he hath done on every 7th day ever since, & so he will do till the end of the World. And moreover, although it should please God, still to make new Creatures, of new kinds, such as were not created at first; yet such a new Creation would not in the least hinder, or disturb this blessed Rest. Therefore this Answer will in no wise satisfy us.  
Besides all this, Those Writers that tell us, God's Resting signifieth only his finishing or ending the Creation; yet themselves affirm, that God doth yet daily create new Souls; and this, because they do not believe, that our Souls are propagated from our Progenitors, as our Bodies are; so that even by their own confession, the Creation did not end on the first sixth, or seventh day. Now although I do not assent to their opinion of the daily creation of humane Souls, because I do not understand how that doctrine can consist with the doctrine of Redemption, if our Souls and Christ's Soul be not derived from Adam; yet it is evident, that their opinion maketh against them, (whether it be true or false) for by saying, that our Souls are daily created, they must confess, that the Creation is not yet ended.  
To that which they say, That God doth not create any new kinds of Creatures, such as in Schools are called Genera, and Species, and Universals, although he doth still make particular Creatures, as Men, Beasts, Fishes, Fowls, and Plants: We answer, That God doth make Creatures now so as he did before, and not otherwise; (except only the manner of making, immediately by himself, and by way of creation). As he then made particulars only, Adam and Eve, so now he makes Man and Woman: God did not otherwise make Universals, or Species then, than he doth now; for than he made only particular Crea●ures, and not universals but only by creating particulars: The universal is but the common nature of each particular, and these universals are not where to be found, but only in particulars, though we should seek them in Plato's Region of Ideas, or in that 
a Tull. de. Nat. Deor. lib. 1. Diog. Laert. in Epic.  Intermundum (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which Epicurus dreamt of; for who can show me Man, except he show me some particular person: For, although it be granted, that these universals are realities, having an essence or being, yet they have no existence or subsistence, nor are any where to be found but only in particulars; and we know, that our Acutest Schoolmen have much contended about these universals; some said, they are realities, others, that they are but words; and others, that they are but mere notions and conceptions of man's brain; and therefore those dissenting Sects are severally called, Reales, Nominales, Conceptuales. In a word; as God made Man and Woman at first, so he doth still; his Resting is not to be understood of ceasing from making his Creatures, for he doth it to this day, and thereby declareth his Omnipotency now, as much as at the first. The Psalmist saith, It is God that 
Ps. 100 3.  made us, and not we ourselves: And again, I am fearfully and wonderfully made in the 
Psal. 139. 14.  lowest parts of the earth; that is, in the Womb: In our vulgar Catechisms, the first Question is, Who made you? 'Tis answered, God; and the Answer is true: It is all one with God to make Man of Earth, or in the Womb, or of a Rib, or of Nothing; for all these ways of making are Acts of his Almightiness.  
Finally, If it may appear unto us, That God hath indeed made new Creatures, and such as were not created in the six or seven first days of the World but since; then I trust the Reader will perceive, that this Mysterious Rest of the Godhead implieth a fare greater matter, then only a cessation from making new sorts or kinds of Creatures. For manifestation whereof, I offer these considerations following, to the learned Reader.  
1. That after the fall of Man, God inflicted sorrow upon Eve, and all other Women, in Childbearing, Gen. 3. 16. which Sorrow was not at first made, yet that sorrow is something, (as our good Matrons know); it is not nothing.  
2. The Earth was cursed for Man's sin, Thorns and Thistles are ordained, Adam is condemned to sorrow, and sweeting labour, vers. 16, 17, 18. All which are Realties, yet not made at first.  
3. We are assured by our Divines, That 
b Buc. p. 56. & 58.  Mors & Morbi ordinata sunt a Deo, i. e. Mortality and Sicknesses were ordained by God; and also, that hurtful Creatures, such as Vipers, Toads, Spiders, Hornets, Wasps, Caterpillars, Gnats, & such like Non pertinent ad opera primae Creationis, i. e. that these were no part of the first Creation; therefore they must be ordained since: If it be said, that these and other hurtful Creatures, such as Lions, Bears, Wolves, were at first, but yet without their noxious malignity and hurtful qualities; this Answer will not satisfy us, because even those qualities are realties. So Earthquakes, Famines, Pestilences, were not at first created, nor any Sicknesses or Diseases, which came into the World later, as the Heathens acknowledged,  
Post ignem Aetheriâ domo  
Subductum, Macies, & Nova febrium 
Hor. Cor. 1. Od. 3.   
Terris incubuit cohors.  
4. What can be said against the newness of the Egyptian Plagues? The burning of Sodom? The last Destruction of Jerusalem? and the tribulation brought upon that People, of which Christ said, That it should be such as was not from the beginning of the world to 
Matth. 24 21.  that time? Now, that God is the Author of such kinds of evils (viz. evil of punishment), the Prophet hath taught us, Amos 3. 6. Shall there be evil in the City, and the Lord hath not done it? And Moses declareth, that all those evils which are threatened, Deut. 28. (and are now come to pass) to be from the Lord, which yet are but new in respect of the Creation.  
5. What can be said against the newness of those Wonders or Miracles wrought by the finger of God, by the Prophets, by Christ, and by the Apostles? were they at first created? I suppose, No.  
The blind man, when he received sight, told the Pharisees to their face (which they could not deny) John 9 32. Since the world began was it not heard that any man opened the eyes of one that was born blind.  
6. What can be said against the newness of Monsters, or of mixed Creatures, such as Leopards, and Mules, etc. which now are extant, but were not so at first created?  
7. It is said, Jer. 31. 22. The Lord 
Movi coeli, & terra▪ extractio, Movi Adami generatio, miracula, morbi novi, non sunt opera primae extractionis. Mart. Borrhai. in Gen. 2. in verbum Requievit.  hath created a new thing on the Earth; a Woman shall compass a Man: Which is meant of Christ to be conceived in the Womb of the Virgin-Mother, which was a new thing indeed, and a peculiar Signal mark to know the Messiah by.  
8. The same Creator professeth, Isaiah 65. 17. Behold I create new Heavens, and a new Earth. If you say, it is meant but of a new State, or condition of the Church under the Gospel; I say so too; But this new State or condition is not nothing; it is not such as it was before, and is new: So is the creating of a clean or new heart, Psalm 51. 10. it is a work of Regeneration, or re-Creation, and better to us than the Creation thereof.  
9 The same Creator professeth, Isaiah 57 19 I create the fruit of the lips: therefore the holy Apostolical Eloquence, with all the excellencies of Rhetoric, and Languages, and Arts, are the Works of God, which are not reckoned among the Works of the first Creation, and this is confirmed by Christ himself, when he said; Matth. 10. 19 Dabitur in illa hora: And by that which others said of him, John 7. 46. Never man spoke like this man: And all those new Languages at Babel were of Gods creating. 
Gen. 11.   
Our Answer to this first Querie, for present, shall be but only Negative, (because our Discourse is not yet ripe for a full positive Answer) viz. That this Rest of God doth not signify only his cessation from creating the World; And moreover, we affirm, That although God had made more such Worlds, as 
a Diog. Laert. in Epicuro.  Epicurus thought; or if he had made innumerable (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Worlds, of mere Creatures, as 
b Plut. de Placiti● Philos. l. 2. c. 1.  Democritus in Plutarch, said; yet all such Worlds would not be of value and worth sufficient to procure this Mysterious Rest, and complacency of the Almighty Creator. But I proceed to the second Querie.   

CHAP. XI.  
That the Rest of God is fixed on the Seventh day only; although he intermitted creation for some time in every former day. That his Rest did not consist in any mere 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. A short Answer to the second Querie.  
OUr second Querie, is; Why God is said to Rest on the Seventh day, and not on any of 
2 Querie.  the former six days. There is, surely, something more than ordinary, implied in this Rest of the Godhead, more than the bare Letter expresseth, and more than a mere cessation from the work of Creation; because this Rest is fixed and appropriated to the Seventh day only, and not said at all of any of the former six days, wherein God did both create, and also cease, by some pause or respite from creation, which interval is by us Mortals called a Rest; as the labouring-man at Midday is permitted to take some small time for sleep, or rest, and therein intermitteth his work.  
Doubtless God did not bestow the whole compass of each several day, with its evening and morning, in a continual creation, or forming of his several Creatures; for each of them were created by the Will, or Word of God, which might be in a moment. The Psalmist saith, By the Word of the Lord were the Heavens 
Ps. 39 6, 9  made, and all the host of them by the breath of his mouth— for he spoke, and it was done. It is not likely that this word or breath of God was produced to the length of each whole day, but that there was some respite, and some time of cessation, between the Acts of creating the several Creatures, each several day: yet this respite of God is never called his Rest until the Seventh day; That there was a respite, we read, that Adam was first form, 
1 Tim. 2. 13.  then Eve.  
It is also very considerable, That although it is said, Exod. 20. 11. In six days the Lord made Heaven and Earth, the Sea, and all that in them is: Whereby it appeareth, that all the Creatures were made, as the Angels of Heaven, the Fowls of the Air, and Man, Beasts, Plants, Fishes of the Earth and Sea: Notwithstanding God is not yet said to Rest on this sixth day. Surely this Rest of God consisteth in something else besides these; it seems he rested not in any, or all these mere Creatures, but in something that was more noble and worthy of this great honour, of being the Acquiescence or Rest of the Godhead.  
But what shall we say of the pre-existence of God before the Creation, and the infiniteness and eternity thereof before all times, when nothing was in being, but only the pure Godhead in the three eternal Persons? when neither Heaven, nor Earth, nor Man, nor Angels were created? We cannot say, or imagine, that God was then without Rest; for besides, that He withheld himself from creating, and from all external working, we know that he was at Rest in himself, in his own blessed contentment, and all-sufficiency, needing nothing: which Rest of God could not then be interrupted by any business, or outward operation. What the immanent or internal Actions of the Godhead were then, we know but little, and that only, which the holy Apostles have taught us, in whom we read of the eternal purpose of God to ordain Christ, before the foundation of 
1 Pet. 1. 20. Eph. 1. 4▪ 2 Tim. 1. 9 Tit. 1. 2.  the world; and of choosing us in him. But we find no mention of any transient or external Works of the Godhead, such as Divines call Operationes Dei ad extra, and such as Creation is. Yet in all that infinite and incomprehensible duration from Eternity, it is never said, that God Rested, nor until this Seventh day. Therefore this Rest of God consisteth in something else, besides a cessation or suspension of working, and also, besides that blessed quiet and tranquillity, which for ever was, and is in the Godhead; of which the heathen Philosopher's rule is true; ʰ Nisi Quietum, nihil Bea●um est; i. e. God could not be happy if 
● Tull de Nat. Deor. lib. 1.  he were not at Rest.  
The Rest of God must be in something that is proportionable and equivalent in worth to himself; therefore not in the whole great Creature of the World, nor in any one particular parcel thereof, which is no more than only a Creature: & moreover the Rest of God must be like himself, eternal, without any ending, or intermission, or ceasing, therefore not in mere worldly Creatures; for Heaven and Earth 
Mat. 24. 35. Psalm 102 ●●.  shall pass away: And, they shall wax old and perish]. Indeed, men set up their Rest [in poor worldly temporalties, and for them lose eternal Rest; So doth not the Godhead. So that this Rest of God must be grounded on some most worthy Subject, or occasioned by some most excellent Object, better than the world, or any mere creature thereof; and what that is, we will inquire anon.  
In order whereunto, I offer to the consideration of the learned Reader one thing more: viz. Whether the Godhead did not perform some part of the Creation on this very seventh-day, on which God is said to Rest?] For if it may appear to be true, that something was then made, or perfected, which was not finished in the six days; This may happily afford us some light to guide us into the meaning, or cause, or occasion of God's Rest on that seventh-day, more than on any, or all the former six days.  
To this, our Answer is: fi●st, That no man doubteth, but God did work on the first seventh day, and all seventh days ever since; as is showed before. Secondly: That the Scripture seemeth▪ expressly to declare, that the whole Creation was not completed, or finished on the sixth, but on the seventh-day: for so we read Gen. 2. 2 On the seventh day God ended his work which he had made] If it were not ended, but on the seventh day, then surely it was not ended on the sixth day.  
If it be here said, that although it was ended on the 6th. day, yet it might be truly said to be ended on the seventh day, because it was ended before. As one in Plutarch said, 
b Plut. de Ira cohib.  If Alexander be dead to day, he will be dead to morrow]▪ But this evasion will not serve turn, because the Ending of the work, and the Resting, are both affirmed to be on the seventh-day precisely, and on none other day. For otherwise it might be said as well that God ended his work, and rested on the eighth, or ninth, or any other after-day.  
The Septuagint, instead of the Seventh-day, rendered The sixth-day, Gen. 2. 2. For they being Jews, and zealous for their Sabbath, would not have it thought, that God wrought on the seventh-day. But St. Jerome discovered the imposture, and saith, 
c Hier. Quaest in Gen. To. 3.  In Hebraeo; diem septiman habet] That the text in Hebrew, hath the seventh-day. And addeth, Arct abimus Judaeos, qui de ocio Sabbati gloriantur— dum Deus oper atur in Sabbato complens opera sua in eo. etc.] We shall by this, much press the Jews against their Sabbatical-Superstition,— seeing God himself wrought on the Sabbath, and therein finished his work]. That God did not end, or finish, and complete the work of Creation; but on the seventh-day, is the opinion, not only of St. Jerome, but of many other Later, and right-Learned Divines.  
If it ●e further enquired, What particular work God made or finished on the seventh-day, which was not so made on the sixth day? In this we are Resolved by many great and Learned Divines; That Adam's side was not opened, until the morning of the seventh-day. And this may with great probability be observed out of the narration of Moses Gen. 2. Where, after the Creation of the man, (which was performed on the sixth day,) it is said, 1. God put the man into the garden of Eden. verse. 15. 2. God gave him the Law against eating the forbidden fruit. 3. God said, he would make him an help, meet for him. 4. God brought every Rest of the field, and every Foul of the air unto Adam. 5. Adam gave names to all , and to the fouls of the air, and to every Beast of the field v. 20. 6. God caused a deep sleep to fall upon Adam. And then took one of his ribs, and of it made the woman.] All these transactions required a good space of time, which reasonably, might extend until the end of the sixth day, and so unto the beginning of the seventh, which we know was to commence, and be accounted from the evening of the said sixth day. His travel eastward to Eden, and his naming that multitude of Creatures, might well cause weariness, and weariness might incline him to that deep sleep, wherein the woman was made, and this may justly be judged to be within the compass of the seventh-day. For I think no man will deny, but that, between the Creation of the Man, and the extraction, and forming of the woman, a good portion of time intervened.  
But then, (If Eve were not made or form, before the seventh-day) how shall we salve the truth of the Scripture which saith, [In six days the Lord made heaven, and earth, the sea, and all that in them is]. To this the Answer is obvious, and frequent; for in the Creation of the man, the woman was substantially, and materially included, 
a Civit. l. 15. c. 17.  St. Austin observeth. That Gen. 2, The▪ man, and woman are both called Adam. And the Text saith, Gen. 1. 27. Male, and female created he them]. This was said before the woman was taken out of Adam's side. Walfridus Strabus, (or whosoever was the author of the Ordinary Gloss,) upon those words, tells us. 
b Prothemata gloss, in Gen.  Faemina nondum erat facta; 
gloss. Gen.  jam homo masculus & femina perhibetur, sed quia ex latere Adae erat processura, in illo computatur per substantiam, à quo fuer●t producenda per formam], i. e. These words are said of the time before Eve was form; the man is here presented both as male, and female, for Eve was accounted in Adam, because she was then Originally, and Substantially enrolled in him, and soon after to be extracted and built out of him. And again, the same Glosser upon the same words tells us. 1. c. Mulier nondum à viro divisa.] i. e. When those words were said, they were to be understood of a time, before the woman was taken out the man.  
This truth was acknowledged by the Jewish writers, who, nevertheless invented fabulous conceits thereupon. They said, that Adam, & Eve were created as One person, their backparts were joined together until God divided them.— And, That Adam was created with two faces. Some of them called Adam Androgynum. 
d Lyra in Loc.  (as Lyranus and the Glosser affirm) i. e. an Epicene, of both sexes, just as the poet feigned of his 
e Ovid. Met. l. 4. Aelia, laelia, Crispis, nec vir, nec mulier, nec Androgyna etc. Chytraeus in Epitaph. Bononiens. p. 173.  Hermaphroditus, The truth is, that the woman, was then in Adam, though but rough-cast (as we use to say) and not taken out of the mould, not finished or polished. For it is as easy to apprehend, Eve to be then in the side of Adam, as it is for us to believe, and acknowledge, that all we which now live were even then, in the loins of Adam; for which we have a strong Apostolical evidence, Heb. 7. 10. Where it is said of Levi, before he was born, that he was in the loins of Abraham] And so upon the same reason, we were certainly with Levi, and Ahraham, in the loins of Adam.  
So, our Answer to this second Querie for present, shall be only this, That, therefore, God is not said to Rest until the seventh-day. Because, (that until then,) the principal work was not finished, in which alone, the Rest of God consisted. And what that is, will now soon appear.  
In the mean time, I will lay this for my conclusion, and for a Truth which I firmly believe; that the seventh-day or Ceremonial-Sabbath, was not ordained by God for a memorial of the Creation of the world, and all the mere Creatures thereof, or, for his ceasing from the work of Creation; But for an Evangelical memorial of the Rest of God. Of which we are next to inquire.   

CHAP. XII.  
Why the Rest of God is not mentioned, until the seventh-day. Why it is fixed on the Creation of Mankind, rather than of any other of the creatures. Answers to certain inquiries. That the consideration of Christ, to be propagated from the man, and the woman; was the only cause of this Rest of God.  
IT may justly seem strange, and wonderful; that the most blessed, most glorious, and Almighty God, who is Blessedness, and Happiness itself, and that, so infinitely, and incomprehensibly, that it is impossible that any addition of happiness, or rest can be added to him, so as to make him more happy, or more at Rest, than he was from Eternity; And yet so it is, that God is here, and now, said to Rest, and also, to Rest so now, as not before this seventh day.  
Certainly this Rest, must be occasioned by something that is External, and Extraessential to God. And therefore it must be such a Rest, or complacency, or acquiescence, as the Godhead assumed, and took in some special creature; and yet not only in that creature considered singly, and merely in itself, for it must be derived from some work of God, unto which God intended some excellent, & beneficial addition of worth, & goodness, by which consideration the Godhead was inclined to express a delight, and cheerfulness, & contentedness in it; and, for it; in all the other creatures.  
This, (as to me seemeth) Moses darkly implieth (for he is yet vailed) in these words, Gen. 2. 2. He rested on the seventh day from all his work, which he had made]. This Rest then, seemeth to be occasioned from his work; for it is not said that he rested in his work, but (occasionally) from his work] It followeth, vers. 3. God blessed the seventh day, and sanctified it, because that in it, he had rested from all his work, which God created to make]. This sudden repetition of the Rest of God, doth intimate something of greater moment, and consideration than ordinary. Good reader, observe with me, that in this later expression of God's resting, there is much more implied, than in the former; for in the first, it is said He rested from all his work which he had made]: But in the later it is said, He rested from all his work, which God created to make]. These words (created to make) signify more than only a creation. Our last English Translation reads this text, [created, and made,] yet in the margin, it is there confessed, that according to the Hebrew, it is to be read [created to make] which is indeed the true, and far better reading; so, both St. Hierome, and our other masters in the holy tongue read it; so doth the Latin, of Sixtus, and Clemens. Quod creavit ut faceret] i. e. which he created to make].  
By which expression, I humbly conceive, that the holy Spirit doth secretly, and mysteriously imply that this Rest of God consisteth in some creature newly made; upon which, the Godhead purposed to confer some preferment, and honour, greater than the bare creation of it, because it is said, he created it to make] so saith the Expositor upon those words creavit ut faceret] 
a Martin: Borrhaius in loc.  Ut ad certum usum pararet, ac destinaret] i. e. God rested from that work which he created, that he might prepare, and appoint it to a certain use. So that, To make, must signify, that God intended to make some further, and greater, and more excellent use of that creature, than it had of itself, in its own single, and created nature; and that he would effect some more glorious, and gracious work by it; which that creature, (of itself, and by its own power) would never be able to perform. Now what creature this is; And what further use God intended to make of it; And what prerogative of honour he would add to it we are diligently to inquire.  
1. We can not, with reason, and judgement, fasten the occasion of this Rest of God, upon any one particular creature, but only upon the creation of Man; for from the creation of Adam, God did first take occasion to express a complacency, and acquiescence or Rest,  
2. We may not think that this Rest of Go●, was occasioned only by the creation of the first Adam, considered singly by himself, and as a 〈◊〉 creature, without any further reach, or consideration; But it was, indeed, occasioned by a pre-consideration of the second Adam, which is Christ, who is styled by St. Paul, 1. Cor. 15. 45. The last Adam, because, wh●● Adam was made, Christ also was made, Christ as a creature in respect of his humane nature) for as Eve was then Originally, and Substantially in Adam's side (as is before said): So was Christ seminally in his Loins; so that the consideration of Christ, now wrapped up in this Root of Adam, was that which occasioned the first hint of an expression of complacency in the Godhead upon the Creation of the Man; for thereupon, that was said by God, which was not said before upon the Creation of any one, or of all his other Creatures, and it is said with a note of Remarkableness, Gen. 1. 31. Behold! it was very good. Indeed his other Creatures are said to be good, but not any, nor all, said to be very good till now.  
3. Though Adam was now made; and in him Christ was seminally couched: yet it is not presently said, that God Rested; nor until some other Act was performed by the Godhead: For God is not said to Rest, until Eve was taken, and form and finished, out of Adam's side, and this was not done until the Seventh day (as is before shown). This was, because Christ the Saviour of Mankind was not otherwise to come into the open World, that there he might perform the grand Work of a Redeemer, and Saviour, but only through the Woman: Our merciful God doth then, and not till then, declare his Rest, when he had laid and completed the foundation of the Rest of us his (otherwise wretched▪) Creatures, For neither Adam himself could be saved (supposing his fall) but through the fertility of the Woman; nor could Eve, or any of their posterity, obtain Redemption and salvation otherwise, than so; as the Apostle teacheth us; 1 Tim. 2. 15, She shall be saved in childbearing; that is, by Christ, who should descend from Eve, and be born of a Woman; for God confined our Redemption, and our Redeemer so, when he said, The Seed of the Woman should bruise the 
Gen: 3: 15  Serpent's head: And in the Gospel, God sent forth his Son made of a Woman. So, early 
Gal: 4: 4  and late the Godhead was pleased to signify the conception of Christ by a Woman, signally, without mention of the Seed of Man; promised to David in these words, Psalms 132. 11. Ex fructu ventris, the fruit of the belly, which St. Austin 
a Aug: in loc.  observes, to be meant of Christ, because he was only from the Belly, or Womb and not from the Thigh: And prophesied by Isaiah, chap. 7. 14. to be conceived by a Virgin. And performed in the person of the ever blessed Virgin Mary.  
Now we may easily return an Answer to the above mentioned Inquiries, concerning the Rest of God.  
1. In which of the Creatures God is said to Rest? To this we say, That his Rest was only in Mankind, not in the man alone, but (for the honour and everlasting comfort of all holy Women) he expressed not his Rest until he had form the Woman out of the Man, although the manner thereof is declared, after the expression of God's Rest.  
2. What further use (besides their Create on) God intended to make of the Man and the Woman? To this we say, That God purposed out of the Man and Woman to raise and produce Christ, to be the Saviour and Redeemer of Mankind, from eternal and deserved misery; and also through the same Christ to crown Mankind with everlasting glory; and for this most gracious use only, did the Godhead declare itself to Rest; so that in Christ alone is the true, real, and final Rest, and Sabbath, comprised, both of God, and of us Men.  
3. What prerogative or peculiar honour added God to this Creature Man, more than to any other Creature? To this we answer: 1. He made Man in his own Image, so, as not any other Creature was made. 2. From the Seed of Man, he ordained that the Redeemer should proceed, and not from any other Creature, although some others were more high & excellent than Man, as the holy Angels are, as the Psalmist saith, Thou hast made him a little lower than the Angels: Yet the Apostle tells 
Psal: 8: 5  us, Heb. 2. 16. That Christ took not on him the nature of Angels, but he took on him the seed of Abraham. 3. God purposed (which he also performed) to unite himself, so with Man, as not with any other Creature, to be one person with Man; even this very Creator, at this very time of Man's creation, intimated, that himself would one day become Man, that he would be incarnate, and so Emmanuel; which is obscurely signified by those words; In the Image of God created he him. And 
Gen: 1. 27  this Incarnation was most needful for Man, because in it only the everlasting Sabbath and Rest of Man consisteth, and in nothing else.  
From these Premises, my Conclusion is, That the principal (and indeed the only) cause of this Rest of God consisted in the consideration and gracious purpose of the Godhead to produce the Messiah out of the Man and the Woman, to be united with our humane nature, and therein to fulfil the whole Will of God in our behalf, and so to become the Redeemer and Saviour of Mankind. Which conclusion, being a Doctrine of our greatest concernment, we will in the next place endeavour, (by God's assistance) to make plain and evident, even to the capacity of ordinary understandings.   

CHAP. XIII.  
That the Rest of God consisted in his purpose of producing Christ, 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. Why Redemption is only of Mankind. The meaning of the Sacramental Bread and Wine. That the Soul of Christ was derived and propagated from the first Man. Something concerning Universal Redemption.  
THat the Divine purpose of the Incarnation of the second Person in the Trinity was the sole motive, that the Rest of God was now (and not before) declared, may appear by many overtures, or expressions, in and about the Creation, and other affairs, concerning the first Man and Woman.  
1. It is said by the Godhead; Let us make 
Gen. 1. 26  Man. Whereby the concurrence of all the Divine Persons in the Creation of Man is signified; As if the Godhead would express a special care, and deliberation, and also a consultation about the Creation of Man, more than in the Creation of the whole invisible World of Angels, or this visible World of all the other Creatures; for it was never said before, Let us make, but God created, and, Let there be Light; and, Let there be a Firmament; and, Let the Earth bring forth, etc. Now, although we know that all the Three Divine Persons did cooperate in the creation of every Creature; (as the sure Rule of Divines is), Opera Trinitatis ad extrà sunt indivisa: Yet their concurrence is not so declared until the Creation of Man, Therefore, surely, a greater matter was intended, than the making of a mere Creature, and that certainly was Christ, even He that is better than all Creatures, and of whom it is said, Let all the Angels of God worship 
Heb. 1. 6.  him,  
2. Not only the making of Man is decreed, but it is added; In our Image and likeness; and, In the Image of God created he him. Here is Our Image, Plurally; and, The Image of God, Singly. Our Image, signifies the Image of the Three Divine Persons stamped on Man. Power, Wisdom, Holiness; which are the Characters of the Father, Son, and Spirit (as Divines say). But this is not all, for, so much of this Image was soon desaced: Nor was this Image proper to Mankind, but is found also in the holy Angels, and also more eminently in them than in Mankind.  
But because these words are said of Man, & not said of any other Creature, therefore we must find out some other Image or likeness of God, which is so peculiar to Man, as that it is not to be found in any other Creature, as 
a Theod. in Gen. quaest. 20.  Theodoret most judiciously observeth. This being granted, the Image there mentioned must needs relate and point to Christ, who is the same God, which made Man, and said these words; so that the meaning is, That Man should be made, in the same Image and Similitude, which in aftertimes the same God himself would assume in the person of the Son: And this was fulfilled, when the Son of God became the Son of Man. This is the exposition of Tertullian upon these words; 
b Tertul. advers. Prax. p. 387.  Ad Imaginem Dei. i. e. Ad Imaginem Filii, qui homo futurus erat. And again, upon the same words; 
c Idem de Resurr. p. 39  Christus cogitabatur homo futurus: i. e. The Image of God signifieth the humane nature; and shape, which God, in the Person of the Son, would one day take upon himself. Just so doth 
d Orig. in Gen Hom. 1.  Origen expound this Image of God; and so doth the above mentioned 
e Theod. in Gen. quaest. 19 Isa. 7. 14. & 9 6. joh. 1. 14 1 Tim. 3. 16 Rom. 8. 3  Theodoret. The performance whereof was prophesied by Isaiah, when he called the Mighty God, Emanuel; and fulfilled also, when The Word was made flesh, and when God was manifested in the flesh, and the Son of God was sent in the likeness of sinful flesh. This surely is the Image of God there meant, which continued in Man after the fall, and so doth until this day.  
This Exposition is made more credible by another passage, from the mouth of God, uttered after the fall of Man, when he said, Behold! the Man is become as one of us, to 
Gen. 3. 12.  know good and evil. Some Expositors have thought this to be spoken (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as an Irony or scoff on proud Man: I dare not say or think so, for fear of Blasphemy; doubtless, the merciful Godhead did not flout, but pity, and also comfort (the now-wretched) Man by this saying; which I firmly believe did intimate and point at a Redeemer, even Jesus Christ, to be a Redeemer of him from deserved misery; and so to be a solace, ease, and rest to his troubled Conscience. The Reader may observe, that whereas before there was mention of Our Image and likeness; (that is) the likeness of the whole Trinity, it is now otherwise said, Like one of Us: so that Man, who before was made like all, is now become but like one of the Divine Persons: This one doth surely signify Christ, who was then intended to be that Seed of the Woman before promised; to be Incarnate, to be Mortal, to be made a curse for us, Gal. 3. 13. to be a man of sorrows,— to be wounded for our transgressions, Isai. 53. 3, 5. To know good (for he was Goodness itself); And to know evil, of sorrow and affliction; and this in order to the Rest, Sabbath, and Salvation of Man; for this reason only it is said, The Man is become like One of us.  
3. It is greatly to be considered, that the creation of the Woman was unlike the creation of the Man; for Adam was made of Earth, immediately, Gen. 2. 19 but the Woman was not so made, but of the Man; she was flesh of his flesh, and bone of his bone, yea, and Soul of his Soul: for we find not, that God breathed a Soul into Eve, because she was to receive it from the Man.  
By this we may understand, that the Redeemer was then intended (together with the whole race of Mankind) to be derived from that one root of Adam; for otherwise, Christ could not have been qualified so fitly, as to be our Redeemer. But because the Redeemer, and the Redeemed, must needs be united in one humane nature, therefore the wise and merciful Godhead (as the Apostle observeth) hath 
Acts 17 26  made of one blood all Nations of men, Christ and all: And hence it is, that the same Apostle tells us, That we are members of his body, of his flesh, and of his bones. And this, because Christ, and We, and all Mankind, the Woman and all, took our nature from one and the same Lump of Adam; for therefore was the Son of God Incarnate, & became Emmanuel, that he might fulfil the Law of God in the same flesh, or nature, upon which the said Law was impose●. All this was done in order, and preparation of an everlasting Sabbath or Rest for Man, by thus producing fitly, the most holy Jesus to be a Redeemer and Saviour of Mankind, in whom alone the Just Godhead might be well pleased, and acquiesce.  
For, except Christ and Mankind be united in one humane nature, and so be as one Man, or as one Person, neither Christ's fulfilling the Law, nor his Death, can serve for us; because the obedience of one cannot serve for another: nor doth the Just Godhead punish one for another; but (as the Prophet tells us) Every 
jer. 31 30 Eze. 18. 4  one shall die for his own iniquity: And, The Soul that sinneth, it shall die. Neither could the Godhead justly punish the righteous Son for us unrighteous Men; nor justify us, and condemn him, except we were one and the same; So the Wise man saith; He that justifieth 
Pro. 17. 15  the wicked, and he that condemneth the just, both are abomination to the Lord. Therefore Eve must needs be made of Adam, and not of another piece of Clay, that she and all her posterity may in that one lump be united with Christ.  
For this reason it is said of Christ, Sacrifice and offering thou wouldst not, but a body 
Heb. 10: 5 7 Psa: 40: 7  hast thou prepared for me: And, In the volume of the book it is written of me, to do thy will, O God; That is, The Son was to perform the Law of the Godhead in the behalf of Mankind; which that he might do for us, God prepared him a body, derived from the same flesh, from which all the bodies of Mankind came, and were originally united therein; That he might be a fit, and an identical Person, for that great Work (as the Apostle speaketh) of Reconciling us (to God) in the body of his fle●h through death. 
Col. 1. 21, 22   
Upon the same reason it is, that Redemption by the death of Christ extendeth only to Adami●es, or Mankind, whose nature Christ hath assumed, with them, in Adam; So that the benefit and merit of his obedience cannot reach unto the apostate-Angels, because he took 
Heb. 2: 16  not on him the nature of Angels, who are therefore left in their apostasy, and perdition, without any remedy; for as they did not fall by the first Adam, so neither shall they be restored by the last Adam; and although our ●●●aking in the same flesh with Christ, be ●ot the only means and aptitude of our Redemption by him, yet it is a part thereof, and necessary thereunto for our capacity thereof, and such a kind of cause, as Schoolmen call, ●●ne qua non.  
Hence it is also, that Christ himself said, Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. (This 
Ioh: 6: 53  was spoken before the holy Supper was instituted; and must stand firm, and true, although that Sacrament had never been ordained): To eat his flesh, signifieth, to be united with his flesh, as our meat is with us, which groweth into one entire body with us. And, to drink his blood signifieth, to be united with the Soul of Christ; for without an union of our flesh and soul with his flesh and soul, Christ cannot profit us: Therefore our Mother Ev●, and we, with Christ also, in her, must have taken both our flesh and soul from Adam; else Eve must perish, and so must we. The Roman, and also our Anglican Divines, do greatly mistake the meaning of the Sacramental Cup, in teaching, that the Wine signifieth, only, the blood of Christ; whereas, indeed, it presenteth, not the blood, but the Soul, or Life of Christ; It was not the shedding of his Blood (literally taken) that redeemed us, (for that might have been done without his death; and he was dead on the Cross, before either his vital blood or 
Joh: 19: 34  water issued out of his body). But the principal Act of our Redemption consisted in the giving up his Ghost, or pouring out his precious Soul for us, as himself had before professed, The good Shepherd giveth his life for the 
Ioh: 10 11  Sheep, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, his Soul for us; and this fully correspondeth with the words of the Covenant, first made with man, In the day thou eatest thereof, thou shalt surely die. And we know, that blood in the old Testament did signify the life or soul of Creatures, as a visible sign thereof, because the Life or Soul itself is invisible: So we read Deut. 12. 23. The blood is the life; and so St. Austin expounds those words, both there; and Levit. 17. 14. 
a Cont: Adimant: cap▪ 12 Cont: Advers: legis l: 2: c: 6  Anima Sanguis; viz. in signo— Non quia hoc erat, sed quia significabat sicut dicitur Petraest Christus: i. e. The blood is the life: Not as if blood were our soul; but because blood signifies the soul; just so as it is said, That Rock was Christ, 1 Cor. 10. 4. Even the Heathen Poet calleth blood the soul of Man;  
b Virg: Aen: 9  — Purpuream vomit ille animam— 
Verily, if the Sacramental Wine represented nothing else but blood, literally, and not the Soul of Christ, Romanists would be more excusable for withholding the Cup from the People, upon their own excuse (which is indeed true) That the body of Christ doth also include the blood. But blood signifies more than so, which they either know not, or will not acknowledge, although the same doctrine was formerly taught by their own Master of the Sentences, even Peter Lombard, about the year 1150. in these words, 
c Lomb: Sent. 4 dist: 11  Panis ad carnem refertur, Vinum ad animam— ut animae, & carnis susceptio in Christo, & utriusque liberatio in nobis significetur. The Sacramental Bread relateth to the Flesh, and the Wine to the Soul; that hereby the assuming of a soul and body by Christ, and the deliverance of both in us, might be signified. Thus he: which is also observed by Mr. Perkins. 
Perk. Probl. p. 146 Mat. 26. 26   
When Christ ordained the Mysterious Eucharist, he said of the Bread, Take, eat, This is my body; he did not say, here is my body, not hic est, but hoc est; his meaning was, my body to you, is such a thing, as this bread is to be to you it will be united with you, and be one body with you: so must you with me be united in one body; that so, by this union, my obedience, both Active and Passive, may become your obedience. Hereupon St. Paul saith, The Bread which we break, is it not the Communion of the body of Christ? Communion 
1 Cor. 10 16  (we know) is all one with Counio, or unio-cum; i. e. Communion signifies the mutual union or conjunction of Christ and his Members; so, not his Natural, but his Mystical body is here to be understood.  
In like manner, Christ himself said of the Wine; This is my blood of the new Testament; 
Mat. 26. 28  for the blood of the old, typical, or ceremonial Testament, was only the life or soul of sacrifical Beasts which were killed, and were but only a figure of Christ: But the blood of the New Testament, was the Life and Soul of Christ poured out for us.  
Just so the Apostle saith; The Cup of blessing—▪ s 
1 Cor. 10 16  it not the communion of the blood of Chr●st? that is, The Wine received into us, mysteriously signifieth, the communion or co-union of Christ with us in one Soul: And Christ had said before, Drink ye all of this; that he might thereby show, that all, who can have benefit by Christ, must needs communicate, or be united with Christ, as well in soul as in body.  
For the Passion of Christ is not to be looked on, as the passion of one private or single person, for he was an universal man, in whom all Men were comprehended; so that in his Passion, Death, and Resurrection, the Death, Burial, and Resurrection of all his Members is included, as the Apostle saith, 
a Rom. 6. 8  If ye be dead with Christ— And, 
b Col. 2 12  — buried with him— And, 
c Col. 3. 1  If ye be risen with Christ: by this union, that saying of the Prophet (before mentioned) is performed, 
d jer. 31 30  Every o●e shall die for his own iniquity; because all Men, with Christ also, were one in Adam, as Austin saith against the Pelagians, 
e Lib. 3. c. 7. Tom. ●  In ejus natura, nostra insita fuit— omnes, ille unus fuerunt; that is, Our nature was planted in Adam, so that all we were that one Man; for there is no man in the World, whose nature was not assumed by Christ, whereof this reason is rendered by 
f Prosp. de Providentia. fo. 216  Prosper in his Poem, though in a faulty verse, in my Edition, thus,  — ut semine ab ipso Idem homo in Christi corpus nascendo venire●. 
This is that weighty reason, why Eve, the Mother of us all must needs be taken out of that one Lump of the first Man; That she, and all her posterity (having been therein united with Christ, both in body and soul) might by that Union be capable of Redemption by the same Christ; of which Redemption none can be partakers, but the Sons or Progeny of Adam.  
This was the method of our merciful Creator, in producing the Redeemer in this manner, that so the benefit of his Incarnation might be tendered to all. Which Doctrine (being admitted for truth) is well worthy the serious consideration of our Contra-Remonstrants, to show cause, why we should not acknowledge the benefit of his Death, as well as of his Birth, to be offered universally to mankind; seeing, that both his flesh and his soul; and his whole humane nature, were with ours assumed, and propagated from the first Man; and also (as Athanasius most truly affirmeth) 
a De Incarnate. Christi p. 552.  In the work of Redemption his body was given for our bodies, and his soul for our souls, and his whole man for our whole man.  
Many of the Fathers, and those of them who are most eminent for learning, were much taken with a common fame, and also persuaded thereunto as a truth, by a Tradition of the 
Tert. Poem. n. 11. Cyp. n. 97 Or●g●n 43. Athan. n. 25 Basil. Mag. n. 23 Basil. Seleuc n. 14. Higher n. 4 Aug. To. 10 n. 55 Epip. Haer. 49  Jews, That Christ was crucified in the very place, where Adam was buried; as we find in Tertullian, Cyprian, Origen, Athanasius, in both the Basils, in Epiphanius, Jerome, and Austi●. And that, because Adam's cranny, or scull was there found, therefore that place was named Golgotha or Calvaria, which is noted by all ●he four Evangelists, and called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Just as other Writers report of the Roman Capitol, that at the foundation thereof, the head, or scull of a Man was found, and because the name of that Man (when he lived) was ●olus (as 
Arnob. Cont. Gent. lib. 6.  Arnobius saith) therefore they named that building Capitolium. The Fathers took such special notice of this tradition of Golgotha; because they conceived, that it was to signify the benefit of Christ's death to be extended to the whole Adam, that is, both to his own person, & also to all his posterity. The words of St. Jerome, in an Epistle to Marcelia, are these, 
b Hier. Epist. 17  Calvaria appellata esi, quia ibi Calvaria Adami condita est, ut sanguis Christi stillans de cruse, peccata ejus dilueret. For, as Christ is the head of the whole body, or corporation, Mystical; so is Adam the fountain and head of the whole corporation Natural, of Mankind.  
There was lately a book printed and published, wherein the Writer laboureth to prove, that there were men before Adam. If the Author so believed, he was very ignorant in Christian Doctrine; and if not, than it may be thought he wrote it purposely to deride Christianity, as a Pagan, Turk, or Jew would do; for such another thing did the Jews invent, and report as a Tradition, that, For the first Man God created two Wives or Women: And hence it was, that the Jews forged many vain Genealogies, which are the same that St. Paul forbids, as fabulous and endless, 1 Tim. 1. 4. As 
c Cont. Advers. legis l 2. c 1. Tom. 6.  St. Austin thought. This fancy doth disturb the Doctrine of Redemption by Christ, who was necessarily to proceed from on Man, and through that one Woman of whom it is said, The Seed of her shall bruise thy head: therefore for our comfort, and for confirmation of our faith, and for the manifestation of the just proceed of God in the way and manner thereof, he hath in the holy Scripture named the Man and the Woman, from whom all Mankind, together with Christ, were propagated.   

CHAP. XIV.  
Of Adam 's Solitude, and something of Monastic life, and the reasons thereof. That the Woman's help consisted not in society, nor childbearing (simply considered); but only in respect of the Generation of Christ. Of Childbearing, that it is not salvifical, without Faith in Christ. Of good and evil occasioned by the Woman. Why she was named Vita, or life. Why God suffered the Woman to occasion the fall of Man.  
4. MY fourth Reason, why I have said, that this Rest of God consisteth in the consideration of Christ, is grounded upon these words of the Godhead; It is not good that Man should be alone, I will make him an help meet for 
Gen. 2. 18  him  
The Heathens accounted Solitude a great infelicity, although they abounded in all other provisions; One saith, 
a Tul. de Amic.  Si Deus nos in Solitudine c●llocare●— And — Si quis in coelum ascendisset; in suave foret, nisi aliquem cui narraret haberet— i. e. If God should place a man in a desert, or if a man were in heaven, alone, it would seem unpleasant, if he wanted a companion to discourse with. He thought also, that 
b Id. inter frag.  God himself could not be happy if he were alone. Solitariness doth, indeed, incline some to carelessness, and, nemo videt, is an encouragement to vices. The great Philosop soid of a solitary man 
c Arist. Pol. lib. 1. c. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He had need be exceeding good, and likeunto God, or else he will be as bad as a beast; The Poet saith. 
d Ovid d● Remed. .  — Loca sola nocent, loca sola caveto; Semper habe Pyladen aliquem, qui cures Orestem. 
The man is now placed in his pleasant Paradise, yet even there it is said, It is not good to be alone.  
But the Church, doth not absolutely condemn solitude: It hath been accounted a great help to piety in two respects, 1. as being a refuge from the scandals of sin, and aversions from God; The Ancient Eremitical, and Monastic Christians, were so called, because they retired on purpose, to apply their service to God only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 
a Naz. in Poe●.  Nazianzen saith, and therefore such were called 
b Salvian. de gub. lib. 8.  servi Dei, as being the principal servants of God. 2. The desert was a refuge, and a preservation of holy persons in the time of presecution, which as 
c Soz. lib. 1. c. 13.  Sozomen thought, was the chief c●●se of Eremitical retirement. Elias fled in ●●●he wilderness from the fury of Jezabel; 
1 Reg. 19 Rev. 12. 14.  So the Church in the Apocalypse is described, flying into the wilderness from the Dragon; John Baptist was sent into the wilderness by his father, to escape Herod's massacre, as Basil of Seleucia thought 
d Basil. Seleu. in Erist. can. n. 17. Mat. 23. 35. , where it seems he continued until the time of his ministry, for which cause, and also for asserting the virginity of the Virgin mother, his holy father Zacharias the son of Barachias was slain, as many of the Fathers affirm. These two are by St. Jerome accounted the precedents of Eremitical solitude, practised by many holy men such as Antonius, and Paulus, who continued many years so, and Didymus, who continued 90. years without any society of men. as 
e Soc lib. 4. c: 18.  Socrates writeth. The piety of such Eremites as these, caused the desert to be thought the chief school of virtue. St. Jerome said, that 
f Hier. Epist. 22.  he retired into the desert, That thereby he might escape hell. An holy woman in 
g Chrys. count. vituperatores. l. 3. To. 4.  chrysostom desired that her son might be brought up in a solitary life, that thereby he might obtain heaven; This kind of life was accounted a continual repentance by St. Jerome; and other Ancient writer's called such Livers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as curing the diseases, of the soul. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as exercising virtues, and striving against vices. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as perpetual supplicants to God. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being ever in contemplation of divine wisdom. Thus Adam might have continued solitary as well as any of these, if some other inconvenience had not been foreseen, (besides want of company); for prevention whereof the merciful Godhead said, It is not good that man should be alone.  
These words, (as all the words of God,) are weighty in truth and in mystery; In these, the mystery of the Messiah is employed. God had said before of all the creatures, man and all, that they were very good. But now He saith, It is not good etc. Divines say, In sinu Dei non est contradictio] God doth neither harbour, nor utter contradictions; The woman was in the man Originally, when God pronounced the creatures very good; but she was not yet separated, and form out of the man; she was intended by God, and, by her the Saviour; but she was not yet extended, or exhibited. The man was indeed very good even in his own very creation, being but newly come out of the Creator's, hand; but yet, if man had so continued singly, and alone, without the woman, it had been finally ill for him, by his own fault (the fall being foreseen); for he must have perished thereby, being remediless.  
Neither may we think that this Solitude of the man, was much bettered by the society of the woman (considered merely, & singly of herself) without any further intendment; the man had not yet need of her in respect of any corporal, or worldly necessity, for as yet, concupiscence was not entered into him; and moreover, he had society, and conversation with God, and so might have had with holy Angels.  
If nothing, but only society had been intended, God would have produced more creatures like unto the man, as he did Angels, without any distinction of Sex; and so the world below, might have been like the Angelical world above, or as the people of Rome are said to have been at first, 
a Flor●● l. 1. c. 1.  Populus virorum] a people of men, without any women. If it be demanded, How mankind should have continued, if no supply had been by generation, if no woman had been; or if all men would have resolved on continency? St. Austin, answereth that this question is 
b Aug. de Bono viduit. b. 23. To. 4.  Querela vanorum i. e. but a vain query. For God could have made Immortal bodies of men, as well as Immortal souls, and men might have continued, as Immortal Angels do.  
Besides, If the help here intended, had been only for propagation of children, and for replenishing the earth, without any further, or greater consideration; this might have been done by creating several men, and women, at first; and these, of several parcels of earth, or other materials, nor should the woman have needed to be made of a piece of the man; another lump of clay would have served, for so the earth might have been replenished. St Jerome upon those words Gen. 1. 28. Be fruitful, and replenish the earth] Thus writeth to the noble virgin Eustochium 
c Hier. Epist. 22. cap. 8.  Crescat ille qui terram impleturus est, tuum agmen in Caelo est]. So the wise and merciful Godhead intended this help for man, not only to replenish the earth, but also to supply heaven; by producing the Saviour of the man, and woman, from both.  
The Loneliness here meant, is in another respect, far more grievious than the want of such companions, as either women. or men, or Angels could be; and the help intended, is better than the society of any of these; and better yet than an External communication, or society, with the most holy Godhead; For we find that, not only wicked men, as Cain Gen. 4. 9 and Baalam the conjuter. Num, 22. 12. had external conference, and communication with God, but even Satan also, as we read, Job. 1. 6. And in the Gospel, when Satan not only conversed, and talked with God the Son, but also took him up, and carried him to the top of 
Lu. 4.  an high mountain, and to the Pinnacle of the Temple; Therefore without another kind of society, and communion with God, neither Adam, nor we his posterity can find any help meet for us, though with the Prophet we seek one, in the streets of Jerusalem, or with 
Jer. ●. ●. Lanct. in Diog.  the Philosopher, in the populous Citiy of Athens. For only the Son of God, (which is hereintimated to be derived from the man, and through the woman,) is that help meet for man; without whom, (in any other condition), it would not be good for man to be.  
For, without this help, man had continued alone, although he had not wanted other company, because he had been nothing but mere man, if God had not vouchsafed to be come Emmanuel, or God-with-Man; The Jewish Doctors have observed, that in the appellation of man, and woman, (Ish, and Isha,) Gen, 2. 23. the name of God (Jah) is inserted; and this was to intimate, that God was to be incarnate, and so united with our humane nature personally; and this was the society principally meant to quit man from miserable solitariness such as the Apostle mentions. That they might not be without Christ having no hope, and without God in the 
Eph. 2. 12.  world; But might be of The society of Jesus, (rightly understood.) Without this society, the sentence of Solomon would be verified on the man, Woe to him that is alone, when] 
Eccl. 4 10.  he falleth, he hath not anot her to help him up.  
Christ the Redeemer was already in the loins of the man, but not yet in the womb of the woman, nor could he be actually produced, without the woman, of the incarnation of the Son of God. It is truly said by St. Austin 
a in Psal. 44.  That it is Conjunctio nuptialis, Thalamus est uterus Virgins] i. e. A matrimonial union, and the mariage-chamber was the Virgin's womb. This marriage was now contracted in Paradise, and consummate, when the word was actually made flesh; But the Bride is not yet brought home to the bridgroom's house; This is that great mystery which the Apostle mentions, They two shall be one flesh-but I speak of Christ, & 
Eph. 5. 31.  the Church].  
This is that help meet for man, which the merciful Godhead intended; without which man had continued woefully alone, without God, without a Saviour; though he had an Eve with him, yet both had been miserably solitary, and as one saith 
b Terent. ● Eun.  solus cum sola; neither could they have been such an help to each other, as was meet for both: They had (indeed) at the creation a life natural given them; but (without this Divine help) Eve could not have procured that spiritual, heavenly, and most happy life, which yet was to be effected through her fertility, and not otherwise, as one saith of a companion,  

c Mart. 12. 47. ex Ovid. l 3.  Nec tecum possum vivere, nec sine te.  
This mysterious truth, surely, was known by Adam, who was a Prophet, (and is so accounted both by 
d Orig in cant. hom. 3. Aug: de Gen: l. 9 c: 19  Origen, and Austin,) as may also appear by his prophetical words before the fall, Gen. 2. 23. but especially by his so naming the woman after the Fall, whom he called vitam, that is, life, Gen. 3. 20. as both 
e Hier. in Gen. Ambr. de Parad: c: 14: Joh. 14. 6.  St. Jerome, and St. Ambrose read that place, and the word Eve, or Cavah, signifieth life; whereby he declared both his expectation, and faith in the Messiah, to proceed from the woman; even that Messiah who calls himself, The way the truth, and the life] for thereby, only, could she be an help meet for man now fallen, and in this respect only was she called life, because from her, Christ was to come; so that she was, indeed, the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or parent of God, as the blessed virgin is often called by the Fathers, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mother of God. viz. of God-incarnate; otherwise she was not an help meet for man, but rather quite contrary: Nor could her childbearing have saved herself, or others; except Christ the Saviour had been in her progeny: nor yet, could her bearing of Christ originally in her womb have helped her, except she had also conceived him in her heart by saith as St. Austin very truly affirmeth of the blessed Virgin Mary, (who was nearer akin to Christ, than Eve was) 
f Aug. de vir. c. 3: To. 6.  Nihil Mariae profuisset materna propinquitas, nisi feliciùs Christum cord, quàm carne gestasset etc. Neither Eve, nor Mary, could have been saved by propagating, or bearing Christ in the womb, if they had not conceived him in their hearts.  
If we lay aside this consideration of Eve, & consider her only as a woman she will appear rather an impediment than an help to man, for she occasioned the fall of the man by conversing with Satan: in which respect, Tertullian saith of her 
a Tert. de habit Mulieb.  Fae●●na, est janua Diaboli] The first inlet of Satan, was the woman, as chrysostom, calls Job's wife 
b Chrys. n. 56.  The Instrument of Satan: and 
c Orig. n. 17.  Origen calls her ᶜ muscipuiam. i e. The trap of Satan, And saith moreover, that Satan destroying the goods and children of Job, yet touched not his wife, but left her on purpose to supplant the holy man.  
But God looked otherwise on Eve when he called her an help; and considered her so, as the Fathers speak of the blessed Virgin-mother, whom they call 
a Ambr. de Spirit. lib. 3. c. 12.  Templum Dei. And 
b Fulg. serm. 3.  Fenestram Coeli And 
c id. ibid.  Scalam Coeli And 
d Euseb. Emis. Homil. in Vigil. Nativ.  Portam Coeli. i e. A Temple of God; The window of heaven; The ladder and gate of heaven: for all these was Eve in respect of her fruitfulness, and the propagation of Christ from her.  
For in other child bearing she was unhappy, as first in Cain, then in the holy, but unfortunate Abel; some of her posterity are called, a generation of viper's, and also said to be of their Father the Devil, and one of them ●● called 
Joh. 6. 70.  a Devil. The consideration of such miscarriages, hath made some parents wish themselves childless. The great Emperor Augustus wished that he had died without wife and child, 
a Suet. in Aug. c 65.  his issue proved so ill. Capitolinus saith of the good Emperor Antoninus the Philosopher. 
b Capit. in M. Aut. c. 8.  Felix fuisset, si fi●ium non reliquisset i. e. he had been happy, if he had not left a Son: (he meant, wicked and bloody Commodus.) Dead Tantalus, in the fable, is brought in, desiring rather to return to hell, whence he came, than to see, and promote the wickedness, and calamities of his posterity 
c Sen. in Thye●te. Lu. 23. 29. . In which respect Eve might rather have desired barrenness, as Christ also said for such reasons, Blessed are the barren. So the help which Adam had by his wife, was not in regard of her society, nor in her childbearing, (generally considered) neither was she named Life, only for that she was to be the mother of all other men and women to come; nor for any amorous or lascivious apprehension (as wantoness since used to their minions, 
a Ju●. Sat. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, 
b Ter. in Eun.  Anime mi, mi Phaedria) But it was surely in a far greater consideration, and in prophecy, and faith, of the Messiah to come by her, and of redemption, and immortal life, (which would be only through him) that he named the woman, Vita. or Life.  
This certainly was the reason, that God called the Woman, An help, and meet for man,] and for nothing else, but only the preconsideration of the Saviour to descend from her; for so the holy Psalmist hath taught us, Our help 
Psal. 124. 7.  standeth in the name of the Lord, which hath made heaven and earth.] For without this help, he saith in another place, O be thou our help in trouble, for vain is the help of man:] And more vain is the help of Woman.  
Finally, for this cause, it may reasonably be thought, that the wisdom and providence of the Godhead permitted the fall of man to be occasioned by the woman, that so, the man might be induced, and necessitated, to seek for Life and Help otherwise; and not in the Person, but in the blessed Seed and posterity of the woman. To which purpose, St. Ambrose thus writeth; 
a Ambros. de Parad. cap. 10.  Et si mulier prior peccatura erat, tamen Redemptionem sibi paritura, salva erit per generationem siliorum inter quos, generavit & Christum.] (i. e.) Although the woman first sinned, yet Redemption was to come by her; therefore she shall be saved in childbearing, because amongst her children, Christ was one.  
By this time, I trust it appeareth to the Reader, that the grand, and only reason, of the expression of the Rest of God at that time, was the providential, and merciful consideration of Christ, the Seed of the Woman; and Saviour of her, and of the man, and of their posterity.   

CHAP. XV.  
An Answer to the Question, How God can be said to Rest? That the Rest of God is in Christ; and why? That the Tabernacle and Temple are called God's Restingplace, only as they were figures of Christ. That the Ark is called God's strength, in the same respect. That God's Rest in Zion is also meant of Christ. That the Union of God and man in Christ, was ordained only for man's Salvation, and everlasting Rest. That man's Rest is called God's Rest. Certain Conclusions concerning this Rest of God.  
WE are now come to the last, but the greatest difficulty of this sabbatical Doctrine, touching the Rest of God, and to give some Answer to those two Queries, mentioned before in the 10th Chapter:  
First, How God can be said to Rest, who never laboured, or was at unrest?  
Secondly, Why his Rest is fixed, first, on the seventh day of the world, and not mentioned before, or declared to have been from Eternity, (as certainly it was) seeing this Rest was only in consideration of the Messiah, now secretly laid and couched in our first parents?  
We may not think, that this expression of the Rest, Contentment, or Complacency of God, was occasioned only by the newness of that work; as man pleaseth himself in new apparel, new fashions, or new buildings. This could not be the cause of God's Rest, unto Whom, all his intentions and works were known from Eternity, and were all present to his Divine Providence, with whom there is no futurity; because, whatsoever is future in respect of our human apprehension, is ideally present to God. In which respect, the words of Solomon may be rightly understood, There 
Eccles. 1. 9  is no new thing under the Sun,] for nothing is new to the Godhead. And, the Apostles have declared, that this very mystery, in which (as we have showed) the Rest of God consisteth, is, The eternal purpose which he purposed in Christ Jesus our lord] And, That our Redemption 
Eph. 3. 11 1 Pet. 1. 18, 19, 20.  — with the precious blood of Christ— was fore-ordained before the foundation of the world.] And moreover, That God hath also chosen us in him before the foundation of the 
Ephes. 1, 4.  world.] This being undeniable, we may wonder, that this Rest of God is confined or limited to this one time, and not mentioned before, although it had been from everlasting.  
To the first of those Queries, our Answer is, That the only Rest, or Sabbath of God, is 
1 Querie answered.  the Messiah; because, in the Obedience of Christ, both active and passive, the Godhead doth rest satisfied, contented, and well-pleased; not only with the proper and individual person of Christ, but also (for, and in him) with all the holy Members of his Body mystical, being by faith united, and One with him.  
For therefore doth God rest in him, because by him, the whole Law was to be (and now actually is) performed; so that all the duties, debts, and penalties, which, in justice, are requirable of his servants, are fully paid by Christ, and thereby the just Godhead is satisfied to the uttermost farthing. So that the Rest of God is in no wise to be ascribed to him, in respect of any cessation from the work of Creation, but only in consideration of the acquiescence of God, in Christ's satisfaction, and thereby man's acquiescence, or acquittance from the wrath of God.  
That the Rest of the Godhead consisteth in Christ only, may appear by many passages in the Old Testament, something obscurely, and in the New more clearly; for so we read in King Solomon's Prayer, Arise, O 
2 Chron. 6. 41.  Lord God, into thy Restingplace, thou, and the Ark of thy strength.] This he said of the Temple at Jerusalem. The like was said before by his father David, of the Tabernacle; Arise, O Lord, into thy Rest, thou and the Ark of thy strength.] And the like was said, 
Psal. 132. 8 Numb. 10. 35.  before both, by Moses, Numb. 10. 35. And it came to pass when the Ark set forward, Moses said, Rise up, Lord, and let them that hate thee flee before thee.] 
* God is gone up with a shout,] Ps. 42. 5. was said of the Tabernacle and Ark, Lyranus in loc.  Observe here, good Reader, that Moses calls the Ark, Lord; and, that David and Solomon call the Tabernacle and Temple, God's Rest, and Restingplace. These speeches must needs point at, and signify Christ, for therefore only did Moses give the title of Lord to the Ark, because it was the type and signal of his presence with his people. And therefore only did David and Solomon call the Tabernacle and Temple, God's Rest, because they were the figures and types of Christ's Body, wherein the Godhead was to rest; but the very substantial Body of Christ, was the real and true Temple of God indeed; so Christ said, Destroy this Temple— 
Joh. 2. 19 21.  But he spoke of the Temple of his Body.]  
That the Ark was the figure or representative of Christ's Body, we are taught by St. Jerom, upon those words, Thou and the Ark of thy strength.] 
a Hier. i● Psal. 132.  Tu, & corpus assumptum, quo divini●as tegeba●ur.] So doth St. Austin expound those words, 
b Aug. in loc.  Corpus Christi, quod ex Maria natum est.] (i. e.) The Ark signified that body which God the Son assumed of the Virgin Mary, in which his Godhead was covered.  
But the Resting place of God cannot be meant principally, or ultimately, of the typical Temple, for that is destroyed long ago: nor of the Ark, for that is also lost; nor is the Godhead now hid in a Chest. The true Restingplace of the Godhead, is only the human Nature of Christ, in which it resteth, and abideth for ever, so as not to be separated from it all. Of this residence of the Godhead, John Baptist thus spoke, I knew him not; but he 
Joh. 1. 33.  that sent me— the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he, etc.] For Christ is he on whom the Divine Spirit, or Godhead, not only descended, but resteth and remaineth for ever.  
The holy Psalmist, in the place before mentioned, saith, For the Lord hath chosen Zion, 
Psal. 132. 13, 14.  he hath desired it for his habitation. This is my rest for ever, here will I dwell.] What was Zion literally? but an Hill or Rock; and how doth God dwell there? Verily, no otherwise than in any other common part of the world. Nor can it truly be said to be his Rest for ever, (if literally understood) because we are sure, Zion is long since forsaken, as was prophesied by Isaiah, Jeremy, and Micah; and that this Zion should be ploughed as a field.] Which prophecy, 
Jer. 26. 18  
a Euseb: de Demon. lib. 6. cap. 13.  Eusebius saith, he saw performed with his own eyes.] Which dereliction is thought to have been intimated by that strange voice which was heard in the Temple, a little before the final destruction thereof, 
b Joseph. n. 24. Heges. n. 34 Euseb. Hist lib. 3. cap. 5. Hieron. n. 4  Let us departed hence;] of which, special notice was taken by many Writers, as Josephus, Hegesippus, Eusebiu, and Jerom.  
But, in Zion was the house of David, and the Tabernacle, and the Ark; and the Temple also stood on a part of that great hill of Zion, all being figures of Christ; for this reason only it was said of Zion, This is my rest for ever,] because the everlasting Rest of the Godhead was to be in the family, posterity, or Son of 
Mat. 1. 1.  David] and is him, who was represented, typified, or prefigured by the Tabernacle, Temple, and Ark; and that is, only in the Lord Jesus Christ. And so Arnobius expounds that Prophecy, 
c Arnob. i● Psal. 131.  Requies Dei in Jesus evidens est, & specialis; in quo est arca.] This Rest of God is meant evidently of Jesus, in whom especially was the Ark of God.]  
That which the great Prophet Isaiah saith of the progeny of Jesse, may put us out of doubt, that Jesus only is the Sabbath or Rest of the Godhead, Is. 11. 1. There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots▪: and the Spirit of the Lord shall rest upon him.] For, from Jesse came David, from David came Christ, and upon Christ doth the Divine Spirit or Godhead for ever rest. And this Rest of the Godhead is the very same thing, which was signified by that heavenly voice of God the Father, uttered (more than once) in the Gospel, This is my beloved Son in whom I am 
Mat. 3. 1 17. 5. Beza in Math. 3. 17.  well pleased;] which Beza most pertinently, and for weighty reasons, renders, In quo acquiesco,] (i. e.) In whom the Godhead doth acquiesce, or, is at rest. For if God were not well pleased, and satisfied, and at rest with mankind by Christ, the expostulation of the Psalmist might, with trembling, be taken up by us all, Wherefore hast thou made all men 
Ps. 89. 46.  for nought?  
If it be here said, that this Rest of the Godhead in Christ, may possibly signify the continual and sempiternal mansion, conjunction, and union of God and man in Christ: So that by these two ingredients of Godhead and Manhood, thus joined, one Hypostatical or Personal union is made, whereby God and Man are become one Person, and shall so rest inseparably for ever.  
To this we answer and affirm, that all the said allegation is true, and that Christ may rightly be called the Rest of God, in consideration of the everlasting union of the Godhead with the human nature of Christ. But withal we say, that there is more to be considered in this Rest, than only a mere union of God with man. For we must further inquire, Why it pleased the Almighty Godhead to condescend to this abasement, and Exinanition, so as to be personally united with a creature, and to be in the form of a servant, whereby the mighty God, in the person of the Son, became mortal, and subject to all the infirmities of mankind, (except sin) and even death also.  
By the serious meditation hereof, we shall find, that the final cause, or motive of this union of the Godhead with our human nature, was not intended, or effected, for any rest, contentment, or complacency of the Godhead for itself, because God, in respect only of himself, did not stand in need of any such Rest o● he had from eternity all possible blessedness, rest, and Ineffable happiness, and so would have had everlastingly, although neither Man, nor Angel, nor the World had been crea●ed; or, although God the Son, or Word, had never been incarnate. Therefore it must needs be granted, that the Incarnation was designed by God, for the rest and benefit (not of God, but) of mankind; as we are excellently taught by 
* Atha ser 3 cont. Ari●n.  Athanasius, that God the Son had never been ordained to become Emmanuel, or Incarnate, if Man's necessity (for Redemption) had not wanted, and necessarily required it. Thus he.  
It being thus evident, that this Rest of God is not called a Rest in respect of himself, but only in respect of that Rest, which by his goodness and mercy he hath ordained for his poor Creatures. It must needs follow, that God calleth that his Rest, which is indeed (not only principally, but) solely, the Rest of Mankind▪ For our Lord Jesus, the Emmanuel, is therefore the Rest or Sabbath of the Godhead, because he is the Rest or Sabbath of us Men, in whom and through whom only, our (otherwise languishing and fainting) souls may find consolation, rest, and refreshment; he is the only solid hope, and Sabbath, upon whom we can depend, and rest, and expect, and hope for an eternal Rest, for in and by him only, the offended Godhead is reconcileable, so as to be at peace and Atonement with Man, and to rest satisfied, or well pleased, as the Angels sang at his Nativity, Glory be to God— and on Earth peace, Good will towards Men; Or, (as Beza more truly reads it) To Men 
Beza in Luk. 2  of good will (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is, To Men designed by God's free Grace and good pleasure.  
From these premises I infer the 4 conclusions following, which I offer to the consideration of the Christian Reader: and do here set them down, that in this Doctrine of the Sabbath I may be rightly and plainly understood.  
First, That Christ is that only Sabbath, or Rest, both of God and Man, which is mentioned and meant in the fourth Commandment; and also in Gen. 2. 2.  
Secondly, That Christ is therefore called the Rest of God, because God hath in mercy ordained him to be the Rest for Mankind▪  
Thirdly. That God cannot otherwise be said to Rest in Christ (for our good) but only because all faithful and holy Men do set up their Rest in Christ.  
Fourthly, That the Rest of God (here meant) consisteth only in the Rest of Man; and that God calleth that his Rest, which indeed is primarily and properly Man's Rest.  
The Rest of God cannot be meant of any new rest, in respect of himself only, because it is impossible that any increase or access can be added to infiniteness, such as is the blessed, eternal, and unspeakable Rest of the Godhead: Therefore there must needs be some other external respect, in which God is said to rest otherwise, than before, and that surely is the Rest which he hath procured for Man, which God calleth his own Rest.  
The holy Scriptures do very often ascribe the passions or affections of Men unto God; as when God is said to repent, to be angry, to be grieved, and vexed, and displeased; although we are sure that no such changes can consist with the immutable Godhead; for the same Scripture that saith, in one place, It repent 
Gen. 6. 6. 1 Sam. 15. 29  the Lord: In another place saith, The strength of Israel will not lie, nor repent. Therefore such speeches are but Anthropo-pathetical, or after the manner of Men; as a Man pulls down an house which himself built, because he is angry or displeased with it; so God in justice destroys some Creatures which himself made: yet God is not angry, but because he doth such a thing as Man in Anger doth, therefore he is said to be angry. Just so, the Rest which is only in Man, is here for the like reason called Gods Rest. As when a provident Father hath settled a good and firm estate upon his Children, he will say, that now he is at rest and quiet, although he neither intermit his work, nor personally enjoy that estate, yet calleth his children's good his own; even as God doth here call the rest of his Creatures his own Rest. Of which more in the next Chapter.   

CHAP. XVI.  
That the Rest of Man is called Gods Rest, showed by other like passages in Scripture. That Christ is called the Rest of God only, because he is the Rest of Mankind. An answer to the second Query above mentioned, showing, Why God is said to Rest on the first Seventh day only, and not before. The Conclusion, and St. Austin 's Judgement in this Doctrine of God's Rest.  
THere are many passages in Scripture concerning God, which can in no wise be verified, except we acknowledge this Doctrine, That the properties of Man are there transferred and assumed by God, and called his actions, passions, or dispositions, as may thus appear.  
Gen. 22. 12. It is said by God, in the person of his Angel. Now I know that thou fearest God— seeing thou hast not withheld thy Son— from me. This God did know before; but because by this grand trial, God made both Abraham and others know it, therefore it is said, Now I know. 
a Aug. de Gen. l. 4 c. 9  Quia nos cognoscere facit, saith the Expositor, i. e. God is said to know only, because he now made man to know. It is said of one Sabinus in Seneca, 
b Sen. Ep. 27  Putabat se scire, quod quisquam in domo suâ sciret; so God accounteth the apprehension of his People to be his own knowledge.  
Deut. 13. 3. The Lord your God proveth you, to know whether you love the Lord your God. Not as if God did not know before and without trial; but because hereby Man might perceive whether he doth really love God.  
Gen. 18. 21. God saith of Sodom, I will go down now, and see whether they have done altogether according to the cry of it— if not, I will know. What need was there of this going down to see and know, when God knew what was before▪ and what would be after? But only, to convince the Sodomites, by making them see and know their own wickedness, in attempting that Sodomitical sin.  
In the like sense also, even Nescience or Ignorance is transferred on the Son of God, as Mark 13. 32. But of that day knoweth no 
Mat. 24 36  man, no not the Angels— neither the Son, but the Father only. It were blasphemy to say absolutely, that God the Son did not know it, who is the same only God with the Father, and is also called by the great Prophet. The mighty God, and The everlasting Father, (for every Person is the Father in respect of 
Isai. 9 6  all Creatures, although only the first Person is the Father of the Son). But when it is said, Neither the Son; the meaning is, as St. Austin and other Expositors with him, generally agree; 
a Lib. 83 quaest. quaest, 60  Nescire filii est, cum non prodit hominibus, quod inutilitèr scirent.— And 
b De Gen. Cont. Manichae'os l. 1. c. 22  Quia discipulos nescientes reliquit: Because Christ would not reveal the day of Judgement to his Disciples, therefore he is said not to know it. In this sense only it is, that St. Hilary saith, 
c Hil. de Trin. lib. 9 Luke 13 27 Mat 7. 23  Habemus nescientem Deum; our God professeth to some, I know you not. For otherwise we say with Austin▪, 
d Aug. Psal. 10 1 Cor. 1. 24  Domine quid ignorabas? Lord! how is it possible, that the Wisdom of God should not know all things? so, that God the Son is said not to know that day, only, because Men do not know it.  
Isai. 1. 24. God is represented by this Prophet, as being disturbed of his Rest, and Ease, and saying, Ah, I will ease me of mine adversaries. So the Psalmist speaketh, Psalm 2. 4. and 37. 13. The Lord shall have them in derision— The Lord shall laugh at him. So Rom. 8. 26. The Spirit itself maketh intercession for us with groan. And Ephes. 4. 30. Grieve not the holy Spirit of God. And 1 Thes. 5. 19 Quench not the Spirit. These say must needs be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as relating only to Man; for God cannot (In himself) be eased: Nor can the holy Spirit make intercession, or be Mediator, nor groan, nor be grieved, nor quenched; nor doth God deride or laugh Men to scorn: But because holy Men, in whom the Spirit of God dwelleth, are disturbed, and persecuted, and grieved, and quenched, therefore God's Spirit is said to be so; The groan of the Spirit are the doleful Ejaculations of holy Men. The easing of God, is the removing of Adversaries, Oppressors, and Persecutors of his People. God's laughing, is the exposing of proud Tyrants to the scorn and derision of them, over whom they have domineered; just as the hunger, and thirst, and nakedness, and imprisonment, and persecution of the Members of Christ, are said to be of Christ himself, Mat▪ 25. Acts 9  
So the Rest or Sabbath of the Godhead must be meant only of that everlasting Sabbath, which God in Christ hath ordained for his Servants. The Psalmist saith, The Lord's 
Psal. 147. 17  delight is in them that fear him. Now because no delights or pleasures can possibly be added, or new, to the unspeakable blessedness of God, therefore this delight must be understood of Men, That Man's delight in God, and his well-being in a course of godliness leading to the everlasting delights, and joys of Heaven, is here called God's delight; just so as man's Rest is called the Rest of God.  
For we may not think, that the Rest of God is confined, limited, or circumscribed in the single person of Christ, for indeed Christ is not otherwise the Rest of God, but only in consideration of us Men, and in regard, that in Christ the Sabbath or Rest of Men is included; so that Christ cannot be the Rest of the Godhead, but as he is looked on, and considered as a Jesus, or Saviour of Mankind, and in this respect only it was said, This is my beloved Son, in whom I am well pleased. The Reader may observe, that it is not said, With Whom, as if the complacency or acquiescence of God were only with the particular person of Christ; but it is said, In Whom, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) To signify, that in, by, and through him, God would be at peace, and well pleased with others, even with all the Members of the most holy Jesus.  
And indeed the whole Oeconomy and design of the Godhead in preparing the Messiah, was only in the behalf of Mankind; so the Prophet hath taught us, Unto us a Child is born, and unto us a Son is given. Here is both 
Isai. 9 6  the Nativity and the Death of the Messiah given to us. Then he is called, The Prince of Peace: This signifies, that he was to be the maker of Peace, or Atonement, or Reconciliation of Man with God; He is called Messiah, or Christ, (that is) anointed, fitted, and prepared for the great Work of Man's Redemption: Then he is properly named Jesus, and this, in order to the benefit of Man; for so the holy Angel said, Thou shalt call his name Jesus, for he shall save his People from their sins. 
Mat. 1. 21  And that it may appear that this Person Jesus is qualified and endowed with sufficient power to effect that great and merciful purpose of the Godhead toward Mankind; the same Prophet calls him, Wonderful, Counsellor, The Mighty God, The Everlasting Father. This, I trust, is enough to show the meaning of God's Rest.  
Now to the second Querie above mentioned, 
2. Querie Answered.  viz. Why God is said to Rest on the Seventh day, precisely, and not before. Our Answer is  
1. Because on the Seventh day, and not before, the Creation of Mankind was completed: for on that day was the Woman taken and built out of the Man, and not before, as is above showed.  
2. God is not said to Rest, until he had actually begun the Work of Man's Rest; which was not done, until the Man and the Woman were both of them finished: for then, and not before, was the Saviour of Mankind really and actually laid, as the foundation of Man's Rest; in which Rest or Sabbath of Man, the Rest or Sabbath of the Godhead consisteth, and in nothing else.  
What God (in his Divine and Secret Counsel) had determined before all times to be done; that did he now on this Seventh day begin; which was the building of his Church; for now the first stone was laid, even Christ, who only is the foundation, and the Rock, and the chief cornerstone thereof; The house built upon a Rock, Matth. 7. 24. signifieth the Church; when Peter had said, Thou art 
Mat. 16 16  Christ, the Son of the living God, Christ presently replied, Upon this Rock will I build my Church. The Apostle tells us, Christ was 
1 Cor. 10 4.  the spiritual Rock. And, Other foundation can no man lay, then that is laid, which is Jesus 
1 Cor. 3 11  Christ.  
Now this foundation of Rest must needs be made known unto the Man, for otherwise it could not be his Rest; and consequently it could not be the Rest of God until Man did so know it, that he might rely, and trust, and set up his Rest upon it; that is, upon Christ. Therefore the holy Scripture doth by divers intimations signify, that this great Mystery was then revealed to Adam, for he was illuminated with prophetical Wisdom. He knew (as well as Moses) that he was made in the 〈◊〉 of God, that is, in the same shape which God his Redeemer would one day assume (as is before shown). He knew, the Woman was taken and built out of him, on purpose to produce a Redeemer in that only way, which might fitly serve for that Work, when no other way could; for upon the forming of her, he said, This is bone of my bones, and flesh of my flesh. This speech doth show, that the Man was not ignorant in the great Mystery of the Union of Himself and the Woman, and their future progeny, with Christ also, in one lump; which union was contrived by the Godhead, only in order and necessity to the Redemption of Adam, and his offspring, and nothing else; And it is the same, which by the great Apostle is applied to the mysterious union of Christ and his Church. They two shall be one flesh— This 
Eph. 5. 31 32  is a great Mystery, but I speak concerning Christ and his Church.  
After the Fall of Man, it pleased the merciful Godhead to give a more open and evident notice, by an express promise, of this Rest, than was before; when it was said, The Seed of the Woman shall bruise the Serpent's head; for after this, the Man named the Woman Vita, i. e. Life, as is before showed; whereby he declared his Faith, and expectation of a new and better life to come, by the fruitfulness of the Woman, than that Life which he forfeited by his fall; as may reasonably be thought.  
All these intimations and overtures being but descriptions of the great Saviour to proceed from the Man and the Woman, in whom they might set up their Rest (as surely they did). And God having now actually begun that great Work of Redemption, and laid the foundation thereof in the Earth of ou● first Parents, and made it known unto them: Therefore he doth now, and not before, call this blessed Rest of Man, His own Best.  
For the Church of God, which consisteth of Christ and his Members, united not only in the nature of our first Parents, but also cemented by one and the same Spirit of God, residing both in Christ the Head, and also in all holy Men, as inferior Members under that Head: This Church, I say, is very often in Scripture represented as a building, even from the beginning of the World, and so continued in the Gospel. The Woman is said to be builded of the Rib (aedificavit costam in 
Gen. 2. 22  Multierem). Rachel and Leah are said to build the house of Israel. The natural Body of 
Ruth. 4 11  Christ is called a building by King Solomon, Wisdom hath built her an house: So is his mystical Body also; Ye are God's building. 
Prov. 9 1 1 Cor. 3. 9  And Acts 9 31. The Churches had rest— and were edified. The Word of God, and preaching, and brotherly exhortation, are resembled to buildings; The Word is able to 
Act. 20. 32  build you up. St. Paul calleth preaching there, where Christ was named before, building on another man's foundation; and 
Rom. 15 20  exhorteth the Thessalonians, to edify one another. 
1 Thes. 5 11   
The prime foundation of this building is Christ; upon Him the Prophets and Apostles are laid as Superstructures, or second Foundations: Of Christ the Prophet saith, Behold 
Isa. 28. 16  I lay in Zion, for a foundation, a Stone, a tried Stone, a precious cornerstone, a sure foundation. And this is so applied to Christ, by St. Peter, who also calleth the Members of Christ, Lively stones, built up a spiritual 
1 Pet. 2 5, 6  house. And Zion is mentioned, because (as the same Prophet foretold) Out of Zion shall 
Isai. 2. 3  go forth the Law, and the Word of the Lord from Jerusalem: For so indeed, the Law of Christ, and the preaching thereof, began there, as Christ appointed, Luk● 24. 7. And of Apostles and Prophets, and Christ; St. Paul telleth the Ephesians, That they are built upon 
Eph. 2. 20  the foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Cornerstone.  
It hath been an ancient Custom amongst Men, to express a joy and delight, both at the laying of the foundation, and also at the raising, and dedication of magnificent or holy Edifices. So did the Jews at the laying of the foundation of the second Temple; praising the Lord, with Trumpets, and Cymbals, and 
Ezra 3 10, 11  Songs. So they did before at the Dedication of Solomon's Temple, The Levites a●ayed in 
2 Chron. 5. 12, 13  white linen, singing, with Cymbals, Psalteries, and Harp●, and an hundred and twenty Priests sounding with Trumpets, and saying, For his Mercy endureth for ever. This custom was also continued by the Christians, in their Encaenia, or Dedication of their holy Edifices, as the Fathers and Church-Histories do very often report.  
The most noble, and most holy Edifice in the World, is the Church; Whereof God himself is the Builder; The Materials of it are, the Son of God, together with all his holy Members. Therefore when Christ (who is the first stone and foundation of this Church) was first laid in the Earth, that is, in our first Parents, just than it pleased the Divine Founder to express a joy and complacency therein, under the notion of Rest; as it is said, God Rested: And in another place, Exod. 31. 39 He was refreshed. And this was done only to signify the Love and Goodness of God to Man, for whom he had now actually begun a certain Rest, Ease, and Refreshment, which the Godhead (for itself) needed not.  
Then again, at the Nativity of Christ, when this building was raised for that gracious purpose of Man's Salvation, it pleased the Godhead to send a whole Choir of Heavenly Levites to sing, Glory to God on high. And at the Dedication thereof, at his Baptism, God the Father, by a voice from Heaven, declared 
Mat. 3. 17  his complacency therein; so that the joy of Angels, and the Rest, complacency, or acquiescence of the Godhead, consisted only in Christ; and in him, for none other reason or respect, but only because he brought Peace on Earth to men of goodwill. This is enough, to the second Query.  

The Conclusion of the Moral Sabbath.  
THe sum of this Doctrine concerning the Rest or Sabbath of God, consisteth in these two Propositions following: 

1. The Rest of God is only in consideration of Christ.  
2. Christ is called the Rest of God, for none other reason, but only because the merciful Godhead intended by him to procure and effect the everlasting Sabbath and Rest of of Man.    
This Doctrine concerning the Sabbath, which I have here delivered, is not New, nor of mine own invention; I utterly disclaim all novelism, and that which is now adays (but falsely) called new light, especially in so concerning and weighty matters of Religion; for I have showed before, by many testimonies of the Fathers, that this Doctrine is the same which by them was taught and believed in the Ancient Church; and now again, for a close, I will sub join only the Testimony of St. Austin, who surely was the most profound Theologue of them all, who thus writeth upon those words, Psal. 132. 14. This is my Rest for ever: 
a Aug. in Psal. 131  (Haec) verba Dei sunt Requies mea, ibi requiesco; Fratres, Quantum nos ana: Deus, ut, quia nos requiestimus, se dicat requiescere: non enim, ille aliquando turbatur, aut sic requiescit; sed ibi se dicit requiescere, quia nos in illo requiem habebimus: i. e. These words of God (This is my Rest for ever) are my Rest, therein do I rest. Brethren, so great is the Love of God to us, that, because we rest (in Christ), God saith that he resteth; for God is not at all disturbed, nor can so rest; yet he saith, that he resteth there, only because there (in Christ) we shall have our Rest.  
The same Father upon those words, God Resteth, saith, 
b De Gen. cont. Man. lib. 1 c. 22. Tom. 1  Significat Requiem nostram post bona opera. And again, 
c Epist. 119. c. 10  Significat se daturum nobis requiem aeterndm. And again, God resteth: 
d De Gen. ad. lit. lib. 4. c. 9 To. 3  Quia nos quiescere facit. And again, upon the same words, Requievit Deus, 
e De Civit. lib. 11. cap. 8  Deus fit Requies eorum, qui in eo requiescunt per fidem. That is, When God is said to rest, it signifieth only our Rest after our labour. And — That he will give us everlasting Rest. And — because he maketh us to Rest. And because — He is the Rest of all them that repose their trust in him. Thus doth this learned Father most judiciously and truly expound this Sabbath, or Rest of God.  
This Doctrine, which declareth the Lord Jesus to be the true and substantial Sabbath, which is intended in the fourth Commandment (because he only is the Rest, both of the Godhead, and also the only perfect and solid Rest of us Men) if it be again readmitted into the present Church, as it was received and believed by the Fathers, and the Church Primitive (as is before shown) it will quit us from many doubts, waver, and quarrels, and will quench those Pen-Polemicks about Sabbatism, which have of late disturbed the minds of many good Christians; For by this Exposition we shall easily discern that Sabbath-Law to be still in force as much, or rather more, than any, or all the other Nine; And so we shall have still Ten Commandments, and not only Nine (as some have objected); And that this Law is truly a Law Moral, and Natural, and written in our hearts. For I beseech the Reader to consider, what precept can possibly be imagined to be more naturally imprinted in man's heart, than to sanctify, and reverence him, who is our ●ll: Of him the Psalmist saith, Whom 
Psa. 37. 25  have I in heaven but Thee? and there is none upon earth that I desire besides Thee. He is our God, our Creator, Preserver, and Maintainer, from whom we have our very being, our life, and motion; And more than all this, our Lord Jesus, the Lord of the Sabbath, or the L●rd Sabbath is He, that hath redeemed us from everlasting perdition; and more also, He only hath prepared for us, and tendered to us (if we will accept his offer) the everlasting and unspeakable Sabbath, Rest, and joys of Heaven. This is that Sabbath, which himself included in those general words, representing the sum of the first Table of the Law, Thou shalt love the Lord thy God with all 
Lu. 10. 27  thy heart, and with all thy soul, and with all thy strength, and with all thy mind. This multiplicity of words argues a weighty and most concerning Charge.  
In this Faith I conclude, and thus confidently pro●ess, That the Lord Jesus Christ is my only Sabbath: In his Bosom do I repose myself: All my hope and expectation of everlasting Rest is treasured up in him only: And I trust, I shall with faith and comfort on my deathbed▪ say with the holy Psalmist, I will lay me down in peace, and take my rest, for 
Psal. 4. 6  it is thou, Lord, only that makest me dwell in safety.  
Thus having, as I trust, retrived the most true and most ancient Sabbath, I now close up this discourse with our Church-prayer, both in behalf of myself, 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 Ceremonial Part of the 4th Commandment.     


CHAP. XVII.  
An Exposition of the Ceremonial Part of the 4th Commandment begun. That the 6 day's labour is not a Precept, but only a Permission. That the 7th day is called a Sabbath, only 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 days of Moses. St. Jerom 's Translation and our English, compared. The Jewish Sabbath, and Christian Festivals compared. Of Works on the Jewish Sabbath. That Corporal Rest was but the figure of our Rest in Christ.  
HAving thus far proceeded in the search of the Sabbath Moral, which is commanded in the fourth Precept of the Moral Law of God, in these words, Remember the Sabbath day to sanctify it.] In the next place, we are to consider the other words of that Law, which we have declared to be merely Typical, Ceremonial, and Temporal, and obliging the Jews only, and not other Nations; and to be now antiquated, ever since the manifestation of the Son of God in the flesh. Which ceremonial part taketh up all the words of this Law, except only those few above mentioned; the several branches whereof we will now endeavour to expound, as they are in order laid down.  Six days shalt thou labour, and do all thy work. 
1. These words are no Command, so as to require our labour, all the other six days; but they are only a Permission, by which the Jews were invited to a diligent and cheerful celebration of their Sabbath, in regard God had given them six days 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 only for the benefit of his people; just as be permitted all the Trees of Paradise to Adam, except only one. Thus far Calvin and other Divines generally agree.  
2. For if these words were a Command to work all the other six days, 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 days respectively.  
3. If this Law were Moral, how could we Christians lawfully abstain from working on our Sundays, and Fasting-days, and days of Thanksgiving, and other Festivals, commanded by lawful Authority? It followeth,  But the seventh day is the Sabbath of the Lord thy God.] 
These words (as I conceive) are not rightly rendered by our English Translators: of which we will inquire 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 showed 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 real 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 only 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 Ceremonial, 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, than 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 Moral 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 only in consideration of the Saviour of Mankind, because on the first seventh day of the world, he form the Woman, (as is before shown) 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 than our first parents were completely 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 jointly from the Man and the Woman. So that Christ only 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 ceremonial remembrance, or commemoration of Christ, the great and mysterious Sabbath.  
Therefore the Seventh day, and the Sabbath day, are two distinct and several 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. 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, until the days of Moses, although the Godhead did ever, from the first seventh day, acquiesce in Christ: and not only upon the seventh day, but every day, and every minute, and so will do to eternity, when no distinction of days 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 Patriarches, before the Flood, and also after the Flood, in the Mosaical History of Noah, Abraham, Isaac, and Jacob, the Reader will never find the word, Sabbath, so much as once mentioned, until 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 Original) and generally in all the Latin Writers, Calvin and all, these words are otherwise read than our English Translation hath rendered 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 Sabbath of the Lord thy God is.]  
By these words it may appear, that the seventh day was not the true and real Sabbath here meant, but that the celebration and memorial of the Moral 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 corporal rest of men was no more, but only the memorial and celebration thereof.  
Just so the Fathers spoke concerning the great Christian Festival 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 spoke or wrote these words; but only, that the celebration of his Nativity was performed on that day. So it is here, the seventh day was not the true, real, and moral Sabbath, but only the day appointed for the memorial 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 Festivals, 
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 sign between me and you— that ye may know that I am the Lord (JEHOVA) that doth sanctify you.  In it thou shalt not do any work. 
First, this branch, doubtless, belongeth only to the Ceremonial, Jewish, or seventh-day Sabbath, but not at all to the true substantial Sabbath; and therefore it doth not, in the least, concern us Christians, by virtue of this Law, because the seventh day, or Saturday-Sabbath is antiquated and quite gone.  
2. If this branch did belong to the Moral Sabbath, or, if the sanctifying of the seventh day were the only 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 Moral Law of God is indispensable, and so may not be transgressed upon any pretence whatsoever, as is before showed.  
3. If this branch were Moral, 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 show, 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, moral, and everlasting Sabbath, but only to the Jewish sanctifying of their ceremonial and temporal 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 ●ericho seven days together, (one of them must be the Sabbath day.) This was done by God's express command, in the Old Testament. And in the New Testament, there is also express mention of a Sabbath day's journey. 
Act. 1. 12.   
2. The Priests in the Temple carried fuel, 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 ceremonial Sabbath, and yet were blameless.] 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 moral 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 sabbatical and Pharisaical 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 general 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 helped. 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 
●sal. 36. 6.  man and beast.  
Thus, As Moses cast the two Tables of the Law out of his hands, and broke them, and yet 
Exod 32. 19  thereby broke not the Law of God; so may the people of God keep and sanctify the true substantial Sabbath, though with the breach, or (as Christ said) profanation of the seventh day, or ceremonial Sabbath.  
If it be here demanded, why God so strictly required a cessation from work, and a corporeal 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 corporal rest therein, was but the figure or sign of our spiritual and eternal rest in Him. Therefore, as the Ceremonial, 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 corporal rest might be disturbed many ways in this life, by labours, sorrows, sufferings, and persecutions, yet without any disturbance of our spiritual 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 spiritual Rest, or Sabbath in Christ, possibly, may consist with labours, burdens, heaviness, and even with bearing the cross 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-days. That strangers were not obliged to Sabbatise, 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 merely 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 servant●, and cattle, and a stranger within her ga●es, (especially in her widowhood) as well as a man. But if they be joined in matrimony, than 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 original word, Virago; and Lyranus yet nearer, calls the woman, Vir●. 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 C●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 manservant, etc.] 
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; than it must follow, that cattle also, even the Ox and the Ass, 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 only, and not otherwise.  Thy manservant, nor thy maid-servant. 
The condition of servants was lamentable, their master's power over them was great, and so was their cruelty. God therefore provided some ease for them; otherwise, the unmerciful and covetous Jews would have afforded no rest to them at all. Neither did the Judaical Laws of the Jews, wholly provide against the cruelty of masters; for if a Jew, by cruel 
Ex. 21. 20.  stripes, had killed his servant, the master was not punishable by the Law Judaical, 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 moral Law, Thou shalt not kiil,] and was therefore answerable to God for murder.  
But their condition under the Gentiles was far worse, who had legal power of life and death over them. They were not only 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 a● servi jactura eligenda? Another saith, 
b A●g. Ps. 143.  Cariùs equum, quàm 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 famine; which was the practice 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 Lampreys, only 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.  Tacitus reporteth. But most barbarously cruel was that fact of Parrhasi●s, a Painter, which is related by 
k Sen. lib. 5. cont. 35.  Seneca, (either as a true History, or, at least, as a case in Law, which then was casus dab●lis) who tortured his captive-servants in flames to death, that so he might have a pattern to paint Prometheus by. Nor was this all, but for an aggravation of their miseries, they were so far from being pitied, that Poets and Players made them a common argument of public mirth and derision, in open theatres, wherein they were described as 
l Plautus.  catenarum coloni, ulmorum Acharuns, verberea statue, Gymnasium flagri, Plagipatidae, Plagigeruli, Sexcentoplagi, etc. And sometimes were forced to a part in some Tragedy of Phaeton, or Hercules burning, or of one crucified; and in stead of dying in jest, they were in earnest really put to death, as appeareth by the Spectacula of 
m Mart. Spect. Ep. 7  Martial. And this was done to please the people.  
Thus were the Jews and Heathen-G●ntiles cruel, but God was, and is, merciful; and therefore in consideration of the hardheartedness, and power of masters over their servants, whereby they might by tortures compel them to work on forbidden days, he hath by this Law, in such cases, laid the transgression, and consequently the punishment thereof, not on the compelled servant, but on the masters own head. And there is no doubt, but the equity of this ceremonial Law of the Jews, doth also reach the Christians and Gentiles. All men are but servants, and fellow-servants under one Master, who, in his Gospel, hath thus threatened, That servant which shall smite his fellow-servants— shall be cut in sunder, and shall have his portion with 
Mat. 24. 49.  hypocrites.  Nor thy Cattle. 
The merciful Godhead, by his Law, taketh care even for poor cattle, more than the Heathen Laws did for mankind, as 
* Philo de Charitate Mosis. p. 710  Philo observeth; in imitation whereof, the Jews had a Tradition, belike from some of their holy Ancestors, concerning mercy to be showed to dumb creatures in distress, as Eusebius reports in these words, 
† Euseb. de Praep. l. 8. cap. 2.  Nuilius animalis preces, cum ad te lamentanti simile refugiat contemnas. The meaning was, that if a poor beast or bird, pursued by ravenous beasts or birds, or birds of prey, shall fly to a man for safeguard, he should protect it from the pursuer. This provision for cattle is annexed to this Sabbath-Law for two reasons.  
1. Because the Jewish-Sabbath was a type or figure of Rest, not only of mankind after the end of this world, but also of the rest and freedom, of other worldly and domestic creatures, which are now subservient to man, and toiled with labours; as the Ox, and Ass, the Horse, and Mule, and Camel, etc. A merciful man cannot choose, but many times to pity and commiserate the excessive labours, and daily slaughtering of the creatures; of which, the Apostle saith, that one day, They shall be delivered from the bondage— under 
Rom. 8. 21  which the whole creation groaneth.  
2. Because the working of domestic cattle, must needs require the assistance and co-operation of man. Therefore it is here forbidden.  Nor the stranger that is within thy gates. 
By this Law, other Nations are not restrained from working on the Jewish Sabbath, which did not at all concern them: Only if aliens, or foreigners, did sojourn within the Jewish-gates, that is, within the jurisdiction, either Domestic, or Politic, of the Jews; then the Jews are required to cause them to forbear working on their Jewish Sabbath day. So that this restraint of aliens or strangers, was confined to be only within the Jewish limits and territories; for, strangers or aliens abiding in other places, out of the Jewish pale were at liberty to work and for so doing, the Jews are not, by this Law, required, to forbid or hinder them.  
That sons, servants, and even , are here placed before strangers, the reason is, 1, Because they are the Jews own peculiars, of nearer relation, and more subject to their commands, than strangers are. 2. To intimate, that the Jews should first practise and obey the Law in their own persons, and families; for otherwise it would seem vanity, pride, or hypocrisy, to require obedience or compliance from others. There is a woe to such as lad other men with burdens, which themselves will 
Luk. 11. 46.  not touch with one of their fingers; which may concern those, which lay the restraint of Jewish Sabbatizing on others, under the penalties of pecuniary mulcts, or the Stocks, or Sequestration; which yet themselves sleight, by marching, travelling, fight, and killing on the same day.  Certain Observations, arising from this Exposition. 
By what hath been said, it may evidently appear to a diligent Reader, that this seventh-day Sabbath was merely Ceremonial, and concerned only the Jews, or Israeliticall people, and not other Nations, as may be collected from the premises, for these reasons following:  
1. Because the transgression or violation of this Sabbath-Law, by sons or servants, by command or compulsion of their Rulers, is here declared to be the sin of the commander only, and not of the son or servant; which could not be, if this Law were Moral.  
2. If this seventh-day Sabbath-keeping were a Law Moral; than it must follow, that whosoever transgressed therein, whether by his own will and election, or by command, or fear, or compulsion, greatly sinned. Otherwise, the Christian Martyrs might have been as well excused, if they had worshipped the Heathen-Idolls, when they were commanded by their lawful Princes, and, moreover, terrified by excessive torments and death. But they knew, that Idolatry was forbidden by a Law Moral, and therefore refused to obey. But this seventh-day Sabbatizing is not commanded by a Moral, but only by a Law Ceremonial.  
3. These words, [Thou, and thy son, and thy daughter, thy manservant, etc.] are not said of any other of these moral Laws; Not, of having other gods, nor of Idols, nor Perjury, nor dishonouring Parents, nor Murder, nor Aduliery, nor Theft, etc. Because sons, daughters, and servants, transgressing any of these truly Moral Laws, though by any command or terror of their Governors, yet the sin must be their own. But if sons or servants did work on this Ceremonial Sabbath, by command and compulsion, the sin was in the commander, and not in the obeyer. Therefore this must needs be a Ceremonial Precept, and not Moral; and it is imposed on Parents, Masters, and Governors, because the fault is not in the servants obedience to his Master, but in the Master's disobedience to God. The Apostle saith, Children, obey your Parents; but 
Eph. 6. 1. Col. 3. 18. 20. 22.  he addeth, in the Lord. And again, Wives, submit yourselves to your own husbands; he addeth, as it is fit in the Lord. And, Children, obey your parents in all things— Servants, obey in all things your masters; he addeth, Fearing God. So that if their commands be of things indifferent only, or, though against some Laws of God, which are but merely ceremonial, (as working on the Jewish Sabbath was) than servants must obey actively; but if their commands be against the Moral 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 lawful in any case to hate the persons of our parents, (otherwise than we must hate or slight our own lives or souls) yet, in obedience to God, we may, and must, hate and detest their pernicious 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 Egyptian bondage, had been thereby obliged to Sabbatise, (as they must have been, if it had been a Moral Law) they must have obeyed God rather than men, notwithstanding the Egyptian rigour towards them. But surely, they had never heard of such Sabbatizing, until they were delivered out of Egypt. For when they petitioned Pharaoh, by Moses, to have leave to go into the desert three day's journey to sacrifice, 
Exod. 5. 3.  it seemed but a pretence for idleness; 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 Patriarches, Sabbatized, while they continued in Egypt, which they might have done at their first coming, and also during the great authority of Joseph; and also would, if any such moral Law had been imposed on them. Therefore, if they had neglected their 
Exod. 5. 4.  Bricks, upon an allegation of Sabbatizing; not only the inferior 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 ceremonial, and so must give place to necessity, and to the great inconvenience of force and stripes.  
In that book entitled, Quaestiones Vet. & Novi Testamenti, which goes under the name of St. Austin; The Author very judiciously thus writeth, 
a Aug. part 2. quaest. 23. To. 4.  Quod semper non licet, non habet excusationem; Sabbatum non observare, quand que excusationem habet, sed Adulterium, etc. nunquam. i e. That which to do is always 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 Laws of God, as by Idolatry, Perjury, Murder, Adultery, etc. is not at all to be excused, in any case. Thus this Writer evidently showeth, that the Jewish Seventh-day Sabbath was none of the Moral Laws of God.  
5. Finally, Let it be considered, that these words, [Thou, thy Son, Servant, , and Stranger] are not placed at the beginning of this fourth Commandment, as (Remember) is; nor mentioned until the Moral part of this Law was described, and finished: But they are with great wisdom 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  cannot sanctify 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 Idiots, but  also, might keep: For so the Heathen Romans had a Festival, which they called, 
a Ovid. Fast. l. 2.  Festum Stultorum. And at Syracuse in Sicily 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 , 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  also, who had their interest therein: Therefore those words [Servants and ] are jointly placed in the ceremonial part of this Commandment, and not in the moral 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, real, and substantial 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, shadowy, 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 days, and yet that he ended his Work on the Seventh day. Why the Creation was prolonged six days. The order of Creatures, first Heaven, than Earth. When the Heaven of Angels was made, and that it was intended principally for Mankind. Why Heaven and Earth are mentioned together. Why the making of Hell is not mentioned, though it was prepared within the first six days. Why the Creation is mentioned in this fourth Commandment, and not in any of the other Nine. That the Moral Sabbath doth signify the Creator, which is God the Son, who is called, The Beginning, the Word, and the Wisdom of God; and is therefore commanded to be sanctified.  
For in six days the Lord made Heaven and Earth, the Sea, and all that in in them is, and rested the Seven●h day.  
IT is here said, That the World was made in six days: and before, Gen. 2. 1. that the Heavens and Earth were finished, and all the host of them. And yet it follows immediately, That on the seventh ●●y God ended his work which he had made. How both these Propositions are true we have showed before, namely, That although the Woman was not extracted, and separated, nor builded, or form out of the Man until the seventh day, yet it is truly said, that the Creation was finished in six days, because the Woman was included in the Man Materially, Substantially, and Originally, although as yet Informiter, as the Gloss saith, that is, not form, fashioned, or completed, which work was respited until the seventh day; and thereupon it is said, that on it he ended his Work, and not before.  In six days.] 
Although God could have made the World in one minute, yet he prolonged the work for six days, whereof St. Austin and other Writers attempt to render some account; as 1. To intimate, that after the toilings and labours of the six days, or Ages of this World, his Servants should have rest with Him. 2. To teach us that we should not expect, that God will do all that he can do for us, on a sudden, either in conferring Mercies temporal, or Graces spiritual; but orderly, and by degrees, (as calling, justifying, glorifying) and in his good time. The promised Seed of Abraham was not born till the old age of his Parents; nor the Egyptian deliverance performed, nor the Land of Canaan possessed, till four hundred years after the Promise.  Heaven and Earth. 
The order of these Creatures is observable; First Heaven, than Earth. The blessing of Jacob was, The dew of heaven, and the fatness of the earth: But Esau's was, The fatness of earth, and the dew of heaven; A true Character of Worldlings, and Epicures, who prefer earthly things before heavenly; as one in the 
a Claud. de Rapt. Pros. lib. 1.  Poet saith,  — Salve gratissima tellus Quam nos praetulimus coelo— 
So the Epicure in Nazianzen professed, Dam mih● praesens; i. e. give me my portion in this World— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let God reserve the future to himself. Which is but the same that some among us profess, even by their own words; and others fare more wickedly practise by bloody deeds, prosecuting earthly profits, pleasures, and honours, with the manifest neglect and disclaiming of heaven, and trafficking for hell, as Witches do; and all this at a much lower rate than Satan offered 
Mat. 4 8.  to Christ.  Heaven. 
Gen. 1. 1. It is said, In the beginning God created the heaven and the earth. The Heaven there meant, I take to be that which St. Paul calls, The third Heaven, (which to us is invisible); 
2 Cor. 12. 2.  that it might be the Paradise, or habitation of Angels, as both 
a Aug. de Civit. lib. 11.  Austin, and other Divines have thought: because, as God ordained the earthly Paradise for Man, at, or before his creation; so he prepared the Paradise of Heaven at, or before, their creation; and this, because it is said, Gen. 2. 1. The Heavens and the Earth were finished, and all the host of them: The word Heaven, alone, implieth the creation of Angels, as Austin saith in the place before cited; or, if not, these words, all the host of heaven, will include them. And here it is said, The Lord made heaven and earth— and all that therein is: By which words, we conceive, that not only the house of Heaven, but also the Inhabitants thereof, were finished.  
So the Heaven, which is said to have been created in the beginning, must signify the Empyreal, or highest Heaven, because the Creation of this lower heaven, which is visible, is said to have been done in the second day's work, and it is called, The Firmament, Gen. 1. 7. And this Firmament is also called Heaven, vers. 8. To p●t a difference or distinction between the former and later, or the highest and lower Heavens; and this to me seemeth to be confirmed by the words of Christ; Come ye blessed 
Mat. 25. 38.  — inherit the Kingdom prepared for you from the foundation of the World: By which words, surely, he meant that Heaven, which was created in the beginning for blessed Angels and Men.  
Now although this highest Heaven was made, and also inhabited by Angels, yet God is not said to rest in that Work; nor, until he had finished the Man and the Woman, and in them had laid their Saviour to conduct them to that Heaven, which was not intended only for Angels, but principally for Mankind; as Christ said, (prepared for You.) In order whereunto the Angels were to be instrumental, as we are taught by the Apostle; (Are 
Heb. 1. 14  they not all ministering Spirits, sent forth to minister, for them who shall be Heirs of salvation. By which most gracious provision, our God hath declared himself to be a true Philanthropus. And also, a lover of Mankind, rather more than a lover of Angels.  
For, out of this heavenly Paradise the apostate-Angels were soon cast, and so left without a Redeemer, or any hope of return: One of them it was that deceived Eve; therefore the fall of Angels was before the fall of Man: Indeed, Man also was sent out of the earthly Paradise for sin; but yet he was not left without a possibility of Reconciliation, and return to a better Paradise, which was to be effected by the Seed of the Woman, even the Messiah, who is therefore the true and real Sabbath of Man. And herein, also, is the love of God to Man highly expressed, in that he rested, only in consideration of Mankind, and the Saviour of us; and not in the creation, either of Heaven, or of Angels.  Heaven and Earth. 
See how our merciful Creator, in the very beginning, joineth Earth with Heaven, although the Earth was then invisible, clouded in darkness, and in an abyss of waters between it and Heaven; yet they are here joined, as to intimate, so early, that, notwithstanding the powers of darkness, and the worldly insultations of proud Oppressors, God would in time bring together, and unite Earth with Heaven; which he performed by and in Christ: Even the first Adam was composed of an heavenly Soul, and an earthly Body, as a resemblance of the second Adam, who consisted of his Heavenly Godhead, and his Earthly Manhood: He was that prophesied Starr, as being heavenly; but out of Jacob, as to his humane generation. Which was also signified by his appellation 
Numb. 24 17. Isa. 7. 14.  Emmanuel, by whom this merciful intention was to be effected; for which consideration only, He is that Sabbath, wherein the Godhead is said to Rest.  The Sea, and all that in them is. 
Here we find Heaven, Earth, and Sea, and all the Creatures in them mentioned which words include both Men and Angels also. But we find not any mention of Hell, or its inhabitants, which yet (doubtless) was ordained within the compass of the first six days; and also inhabited by those apostate Angels mentioned by St. Judas, as Reserved in everlasting chains under darkness. 
Judas 6.   
They that imagine Hell to be implied in the word Earth, may change their opinion, when they consider, that Hell, and its fire, are said to be everlasting; but the Earth is a 
Matth. 25 ●1. Matth. 24 35. 2 Pet. 3. 10.  very cold Element as yet: but it must be burnt up, and also, pass away, as both St. Matthew and St. Peter tell us; but so shall not Hell, which is everlasting.  
That, Hell was ordained at the beginning of the World, is not to be doubted: The Prophet speaketh of it under the figure of tophet, 
Isa. 30. 33.  (which in the Gospel is called Gehenna, or 
Mat. 5. 22.  Hell) That it is ordained of old; (ab heri) as it is in the Original, and is so acknowledged by our Translators in the Margin, (tha● is) tophet is ordained from yesterday. What (yesterday) this Prophet meant, we are told by the Expositor, (probably and ingeniously at least, if not solidly;) 
a Lyranus in loc.  That it signifieth, the first day of the world; because, that day was the first that ever could be called yesterday. And, That as God on that day made Heaven for his Elect, so he made Hell for the Reprobate: and the Gospel teacheth us, That the everlasting fire was prepared for the Devil and his Angels. For, when the Angels fell, they became Devils, and their fall was very early, as is before said.  
If now it be enquired, Why no mention is made of Hell in all the history of the Creation? We may suppose the reason is, because the punishments designed, or inflicted by God, on his Enemies, are of that sort of Works, which Divines (out of Isai. 28. 21.) call, 
Isa. 28. 21  Alienum opus Dei; that is, the extorted, forced, unvoluntary, or strange Works of God; unto which he is drawn by the iniquities of his Creatures, and the strictness of his Justice, with which he cannot dispense. To this purpose Tertullian saith, 
a Tert. de Resur. p. 44  Deus est Optimus de suo; Justus de nostro: nisi homo deliquisset, Optimum solummodo Deum nôsset. And again, 
b Ibid. Cont. Marc. l. 2. p. 178  Bonitas Dei est secundum naturam; Severitas secundum causam. Just so Clemens saith, ᶜ Deus est bonus per se●psum, justus propter nos. And this even Philo the Jew perceived, and said, 
c Philo. Quod Deus immutab. p. 309.  Boni●as Dei, est Antiquissima Gratiarum. Their meaning is, That the Acts of Mercy, Grace, and Goodness flow from God naturally, of himself, and of his own mere motion; but his Acts of Severity, and Justice, are not executed, but only, upon external provocation by sin. We often read, that God was greaved with his People, for their sins; as Psal. 78. 40. & 95. 10. which is but an expression of unwillingness to punish. Aust●n saith in one place (if that Book be his) 
d Aug. de Spiritu, & An. c 6. To. 3.  Plus cruc●at Deum P●ssio Miseri, quam ipsum; i. e. God is more grieved in punishing, than the patiented is in suffering. The Heathens said the like, both of their Princes, and of their Idol-gods, as not punishing, but with grief; and not at all, without external provocation. Even Ne●o himself, when he was to subscribe a Warrant for Execution, said, Quam vellem nescire literas; as 
e Suet. in Ne●. c. 10.  Suetonius writeth. Another saith of Augustus;  

f Ovid. de Pont.  Sed p●ger ad poenas Princeps, ad praemia velox  
Qui que dolet quoties Cogitur esse ferox.  
And of the Heathen-Gods another saith; 
g Horat. Od. 3.   
Neque— Per nost●um patin●ur scelus  
●●acunda Jovem ponere fulm●n●.  
The Jewish Talm●d saith, That God at certain times weepeth for that People, in consideration of his wrath, and their calamities. Indeed, God did once weep for them, when Christ wept over Jerusalem: Which 
h Orig. in Lu. Hom. 38.  Origen calls, The tears of God. And, before the Deluge, the Scripture telleth us, That (either for the si●s, or for the ensuing punishment of the World) it grieved God at the heart. In the 
Gen. 6. 6.  Prophet God professeth, I have no pleasure in the death of him that dyeth. And Christ 
Ezek. 18. 32.  in the Gospel declareth; It is not the will of 
Matth. 18 14.  your heavenly Father, that one of these little ones should perish.  
But the Heathen-gods have a character of cruelty fastened on them, by some other of their own Idolaters (for indeed, they were but Devils, as the Psalmist saith): One thus 
Daemonia Psal. 69. 5  writeth of them; 
a Tacit. Hist. l. 1.  Appro●atum est— Non esse Deis curae securitatem nostram: Esse Ultionem. And another before him;  

b Luc●●. lib. 4.  Faelix Roma quidem—  
Silibertatis Superis tam cura fuisset  
Quàm vind●cta placet—  
By which we see that confessed, which Moses said of the false and the true God: Their Rock 
Deut. 3●. 31.  is not as our Rock, our enemies themselves being judges.  
It is right worthy of our serious consideration, That God hath annexed to this Sabbatical Commandment divers great and peculiar privileges, which are not to be found in any of the other Nine. As 1. The Memento, or, Remember. 2. The Ceremonial Type of the Seventh-day Sabbath (of both these we have taken notice before): But 3. Here is another special property, fare greater than the other two, or than is expressed in any of the other Commandments, contained in these words, [For in six days the Lord made heaven and earth, etc.] which is a strong argument to provoke us to obedience▪  
The Heathens (it seems) thought all such motives to be needless in Laws. One of them saith, 
a Sense. Epist. 94.  Lex-jubeat, non disputet. And, Nihil mihi videtur frigidius, nihil ineptius, quàm lex cum prologo. He would have Law● to command only, and not to persuade. It seemed otherwise to our Merciful Lawgiver, who to his Laws hath added both a Prologue, and an Epilogue also; by which he not only commandeth, but disputeth his Liege's into obedience, as being most expedient and profitable to themselves: for it should strongly induce Man to obedience of that Law, which is imposed on him by the mighty Creator of Heaven and Earth.  
In the first of these Laws, (which a man would imagine to be the greatest) God useth only this motive, [I am the Lord thy God, which brought thee out of the Land of Egypt.] This was to move them, by way of gratitude, to adhere only to him, their Deliverer, and not to acknowledge any other God.  
But the motive used in this fourth Commandment of sanctifying the Sabbath, is far stronger; because the deliverance of his people out of bondage, might possibly have been performed, either by Treaty, or by the Arm of flesh, without those plagues of Egypt, and wonders at the Red Sea; for the Israelites were numerous enough to have fought the Egyptians, and to subdue them; they wanted only Arms and Utensils of War, which yet might reasonably have either been forced from the Egyptians, or supplied by a foreign power; we well know, egypt was not invincible, having been so often subdued.  
Now the motive used in this Sabbath Law, is proper only to the Almighty, and absolutely incommunicable to any Creatures, for none but God did; or could make heaven and earth, which is generally confessed by Heathens, Jews, and Christians. Plato called God, 
a Plut. in Symp. c. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So by Philo the Jew he is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And by Dyonis. Areop. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And by N●z▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And by St. Paul, 
b 2 Cor. 6. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which is but The Almighty Father and Maker of the World.  
Among the wise Sentences of old Pythagoras, this is recorded for one, If any man come and boast that he is God, let him create another World, and we will believe him. And in the holy Scripture, This making of Heaven and Earth is often mentioned as a peculiar character of the true God? As, In the beginning 
Gen. 1. 1.  God created the Heaven, and the Earth: And, 
Psa. 146. 5  Happy is the man, whose hope is in the Lord his God, which made Heaven and Earth. So it is in the New Testament, Acts 14. 15. and 17. 24. And by this the true God is differenced from false Gods; as, The gods that have not made Heaven and Earth shall perish. And, All the 
Jer. 10. 11  gods of the Nations are Idols, but the Lord made the Heavens. And this character of God is put into the very front of our Creed. First, As a strong motive to incline us to believe, and trust in him. Secondly, To inform the weaker sort of Christians, who cannot appre●●end what God is, or what to make the object of their faith; That it shall be requisite and sufficient for them, at first, T●● believe in God under this notion, thus; Whatsoever he is, that made Heaven and Earth, in him do I believe; for so the Psalmist declareth, My help 
Psa. 121. 2  cometh from the Lord, which made Heaven and Earth.  
This great motive here used, to incline us to sanctify the Sabbath, doth evidently show, that this Sabbath-Law is of greater concernment to us, than the first Law is. The reason whereof we have declared before 
* Chap. 5. . And moreover, That the Sabbath which is here principally meant, doth not consist in keeping of a day, whether the last day of the week (which God imposed upon the people of Israel only, and that but for a certain time): Or the first day of the week (which God never at all commanded): But another kind of Sabbath is here commanded to be sanctified; which Sabbath being rightly and deeply considered, will prove and appear to be that very same Lord God that made Heaven and Earth.  
For we have proved before: First, That the Sabbath day, mentioned in the Moral part of this Commandment, doth signify God the Son, because in him only the Godhead can be truly said to Rest, and not otherwise. Secondly, We have proved, That the Jewish Seventh day Sabbath was appointed only, to be for a type, figure, and memorial, or commemoration of that true and grand Sabbath (which is Christ). From these premises we here infer, That the making of Heaven and Earth is mentioned in this Commandment on purpose, for a motive to incite us to a serious, and most reverential sanctification of this true, real, and substantial Sabbath▪ because he that is here called the Sabbath day, is the great Dayspring from on high; and is really, He that made heaven and earth. So that if we will acknowledge, that the Creator of heaven and earth is to be worshipped and sanctified by us, then must we also confess, that this Sabbath which is the Son of God, is so to be sanctified.  
No learned or prudent Christian (I suppose) will deny, that this Son of God was the Creator of Heaven and Earth; or, if any do, the Scriptures and primitive Church will gainsay them.  
The Fathers expound these words, Gen. 1. 1. In the beginning God created, to signify God the Father in God the Son. And Joh. 1. 1. In the beginning was the Word; that is, the Word or Son was in the Godhead, even that Word, by which all things were made. For the Word Principium, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as 
a Tert. Advers. Herm.  Tertullian observeth, doth not signify only, Ordinativum, (i. e.) a Beginning, in respect of the order of time; but Potestativum, (i. e.) a Primacy in power, and authority. For, from this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Princes, Potentates, and Magistrates on earth, are by him called 
* Id. Advers. I●daeos.  Archontes, and by others Demarchi, (i. e.) Powers, Princes, and Rulers of People. One of the say of Pittacus the Philosopher, was, 
b Laert. in Pittac.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e.) Magistracy or power will show the disposition of a man. Hence also are the words, Archangelus, in St. Paul; Archiepiscopus, in chrysostom and Epiphanius; and Archipresbyter and Archidiaconus, in St. 
* Hieron. Epist. 4.  Jerom.  
As to the appellation, Word; The Psalmist saith, By the Word of the Lord the heavens 
Psal. 33. 6  were made: just so the Evangelist tells us, All things were made by him. That this Word was 
Joh. 1: 3.  God the Son, every one knows. The Psalmist saith again, vers. 9 Let all the Earth— and all the inhabitants of the world stand in awe of of him, for he spoke the Word and it was done. The Word by which the world was made, and of which Moses thus wrote, God said, Let there be light— and, Let there be a firmament, is not to be thought a transient or vocal word, as Austin saith, 
c De Civ. lib. 11. c. 8.  Non sonabili verbo, sed intelligibili. And by such a word, as, 
d In joh. Tract. 37.  Manebat, non sonando transibat, (i. e.) The world was made by that internal and substantial Word, which did not pass away from God, (as our words do from us) but by his Word permanent, of which St. John saith, The Word was with God— and, The Word 
Joh. 1. 1.  was God.  
Psal. 104. 24. O Lord, how manifold are thy works, in wisdom hast thou made them all. Who this Wisdom, and Beginning, and Word is, by which all things were made, the Gospel hath taught us, that it is Christ, who is not only the Beginning, and the Word, (as it is said) but is also called, The Wisdom of God, 1 Cor. 1. 24. And, All things were made by him, Joh. 1. 3. and, All things by him were created, that are in heaven, and that are in earth, Col. 1. 16.  
The Jews, in disparagement of Christ, 
Ma●. 6. 3. Matth. 13 55.  called him both a Carpenter, and the son of a Carpenter; so did Celsus in 
a Cont. Cells. lib. 6.  Origen, and 
b Theod. hist. lib. 3. cap. 23.  Julian the impious and apostate Emperor. Justin Martyr doth indeed affirm, that Christ on earth was literally a Carpenter, and did make ploughs and yokes; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 
justin. Dial. cum Tryph. Ambr. Ser. 10.  but withal, both St. Ambrose, and St. Austin, tell us, That he was also that Carpenter that built Heaven▪ and this mighty fabric of the world. Finally, because this Son of God 
Aug. de Temp. Ser. 3●.  was, both the Creator, and also the Sabbath both of God and Men▪ therefore, for the sanctifying of him, this Motive is here mentioned, of making heaven and earth.  And rested the seventh day. 
Touching this Rest of God, what it was, and why it is fixed on the seventh day, we have said much 
a Chapter 10, 11, 12, 13, 15, 1●.  before; and something more must be added, which will be more fit to be discoursed in the next, that this Chapter may not swell too big.   

CHAP. XX.  
The Exposition continued. That all the Divine Persons concurred, in Creating, Resting, Blessing, and Sanctifying. How the Son of God, or Second Person, is the Rest and Sabbath of the same Son of God. How he resteth in himself. Of the divers considerations of God the Son, in respect of Godhead and Manhood; and his several Appellations respectfully. Why the seventh day was preferred above the former six. That the Ceremonial Sabbath was for the memorial of the Resting, and not of the Working of God.  And Rested the seventh day. 
THe more literal and exact reading of these words, is, [And rested on the seventh day] for thus St. Jerom renders them, Requievit die septimo; and the Clementine-Edition, [In die septimo.] For, it was not the day that was considered by the Godhead, but something that was performed on that day, that occasioned this Rest; which if it had been so done on any other of the former six days, certainly, it would have been said of that day, as it is of this, that God rested on it. What that thing was, we have showed before at large, namely, that it was in consideration of the Messiah, or Christ.  
It would now be enquired, what is meant by, The Lord, who is here said to have made heaven and earth, and to bless and sanctify the Sabbath day; whether it be meant of the Person of the Father only, or of the Person of the Son, or of the Person of the Holy Spirit, or of all of them; because all, and every one of them, is the Lord, and the Creator, and the Sanctifier. Of the Father, no man doubteth; and of the Son, we have proved before; and of the holy Ghost, holy Job saith, By 
Job 26. 13  his Spirit he hath garnished the heavens; and the Psalmist also, Thou sendest forth thy Spirit 
Ps. 104 30  and they are created; and the Church, at the opening of Councils, used to sing that Hymn in St. Ambrose, which beginneth, 
a Inter Hymnos Ambros. To. 5.  Veni Creator Spiritus.  
For when our Vulgar Catechisms ascribe Creation to the Father, and Redemption to the Son, and Sanctification to the holy Ghost, we are not so to understand them, as if these actions were of each several person; or, as if the Father had no interest in our Redemption, or Sanctification; nor the Son or Spirit in Creation; far be it from us to think so. But we believe, that the whole Godhead, and every Person therein, did jointly cooperate in all these acts. Indeed, the Father created, but it was in and by the Son, and both, by the holy Ghost. So, the Son Redeemed, but it was from the Father, and by the Spirit. So, the holy Ghost Sanctifieth, but he doth it from the Father and the Son. So also in this place, the Rest of God is not to be accounted, the Rest of one single Person only, but of the whole Godhead, and of every one of the Three most holy Persons therein.  
If it be now granted, that the Son of God is this Lord, and Creator, that made heaven and earth; and He, that is here said to Rest; and also He, that is the only Rest and Sabbath, both of God, and of us Men, (which we have proved before:) than it must follow, that the Rest itself is here said to Rest, and the Sabbath itself to rest in the Sabbath, and the Son of God must be the Sabbath of the same Son of God: Which, at our first hearing, may seem to be a violent Exposition; which yet is not so, as will presently appear.  
The Reader may easily apprehend, that although God is entirely One, yet he is often represented to us under divers and several notions and capacities, as if he were not the One and the same God; for so this Son of God (who is the only God) is set forth in Scripture, and is so by us to be apprehended and believed; as Immortal, and yet mortal; as the M●ker of all things, and yet made; that he was from Eternity, and yet born in time; the Father of all men, and yet the Son of man; the Creator of his Mother, and yet her Son. All these speeches are true of this Son of God, considered in his several and respective capacities; neither ought they to seem incredible or strange, because we find the like diversities in one and the same Man.  
One (in Plutarch) said openly to a King sitting in judicature, 
a Pl●t. in Apoph.  Provoco à Philippo ad Phil●ppum; I appeal from King Philip to King Philip, but in another temper. So Nazianzen representeth the same person, both as a Judge, and as one arraigned, 
b Naz. E●ist. 79.  Te accuso apud te, justum judicem. So doth St. Ambrose to one, as if he were both Client and Counsellor, 
c Ambr. Ser. 64.  Stulto consiliario usus es teipso. Upon these words, Psal. 140. 1. Deliver me, O Lord, from the evil man, St. Austin saith, 
d Aug. Hom 29. & de Temp. Ser. 233.  à te, ●e liberat, (i. e.) God doth deliver a man from himself. And upon those words, Deliver us from evil, he saith, Deus te liberat, à teipso malo. We have a Proverb, that a man is his own neighbour. 
c Proximus egomet mihi. Ter.  And we often read of, Alter tu; and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and, Ille ego; and, Ego ille; as if a man were another, and not himself. Just so, the forenamed Father speaketh of God, 
* Aug. in Joh. Tract. 27.  Domine, repellis nos à te, da nobis alterum te. So we may often observe P●eachers, in their Prayers, appealing from God to God; when they mean, from God, as considered only in his Court of Justice, to the same God, as sitting in his Temple of mercy, which is only Christ.  
In like manner, the great Apostle speaketh of God and of Christ severally, as of two, 2 Tim. 4. 1. I charge thee before God and the Lord Jesus Christ; and this is usual in Scripture. 
† Act. 4. 2● Rom. 1. 7. 1 Cor. 1. 3  Although we know, that the Lord Jesus is that very same God. But the Second Person in the Trinity is described in holy Writ, as if he were distinct and different from himself; and this is, in regard of a two fold consideration of his Person.  
First, If we look on him, and consider him only in his pure Divinity; then (according to the Scriptures) we call him, The mighty 
Isa. 9 6.  God, the everlasting Father. The Creator, by whom all creatures were made. God the Word, God the Son. And the eternal Son of the eternal Father. And, the Lord JEHOVA. Of him it is said, Thy throne, O God, is for ever and ever.  
Secondly, When we consider him together with his assumed Human Nature, than we call him Messiah, Christ, God's Anointed, Emmanuel, The Word made fle●h, God incarnate, God manifested in the flesh; God, in the likeness of sinful flesh; In the form of a servant, Made of a woman; and, The Son of man. Which appellations cannot appertain to this Second ●erson, but only in respect of his Incarnation.  
The Premises being acknowledged and granted, these Mysteries will be discovered: 1. How God the Son is both the Creator of all creatures, and also the Rest or Sabbath of the God head. 2. How the Son of God may be truly said to Rest in himself. 3. How the Rest itself is said to Rest in itself, and the Sabbath in the Sabbath. All which the Reader will understand, by considering these few Aphorisms following, which are deducible from those two Considerations of the Person of Jesus, just now mentioned.  
1. The Son of God, considered only in his pure Divinity, is the Lord, and the Creator, who is here said to Rest.  
2. The Son of God, considered in respect only of his Godhead, cannot be truly called the Rest or Sabbath of God and Men.] The reason is, because the Sabbathship of this Son of God con●steth not in his pure Divinity; for if so, than this Sabbath, which is fixed only on the first seventh day, must have been before, and also from eternity. But it consisteth in consideration of the human Nature, assumed into personal union with the Divine Nature.  
3. The Son of God, considered only as incarnate; or, as the Son of man; or, as Christ; cannot be called the Creator of the world. The reason is, because the Creation was performed by this Son of God, before the foundation of his Incarnation was wholly laid, (as is showed before) or, before he could be called the Son of man.  
4. The Son of God is (and may be truly called) the Rest or Sabbath of the same Son of God. This Proposition is thus to be understood, That God the Son, or Word, who is the only eternal God, did, and still doth, rest in himself, so as is said in this Commandment; but his so resting is only in consideration of his Incarnation, and as he is Emmanuel, and not otherwise: So that he is not to be called the Sabbath or Rest, either of himself, or of us men, as he is only the Son of the Father, but as he is also the Son of his mother; for in this consideration only, he is styled in his Types, the Rest of the Godhead, and the Resting place, the Habitation, the Temple, the Delight, and the wellbeloved Son, in whom God is well pleased, or (as Beza most judiciously rendereth those words) in whom the Godhead doth acquiess, (as is before noted.) This is that Sabbath or Sabbatism of which the Apostle speaketh, Heb. 4. 9 that there remaineth a Rest (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to the people of God. The sum and conclusion is: 

1. The Son of God is the Creator even of the Son of man, and of all the world.  
2. The Son of man is the Rest or Sabbath of the Son of God, and of all holy men.    
Rested the Seventh day.  
In the whole History of the Creation, we find mention but of seven days, and no more; for all succe●ding days are but the re-iteration of the first seven. Of these seven, the last only is blessed, and graced with the Rest of God, and therefore preferred before the first day, wherein Heaven was made; and also before the sixth day, wherein Man was created. And this without any injury or slur to any of the former days.  
When the noble General, The mistocles, was twitted and repined at, by some succeeding and inferior Commanders, because he only had the name & glory of those Victories, which had been obtained by their joynt-labours and valour; the General answered them with this Apologue; Once, said he, the working-day contended with the Holiday for pre-eminence, upon this reason, that the Working-day, by labours and molestations, prepared all things ready for the solemnity; but the Holiday, without labour, only rested in quietness, and enjoyment of those labours. The Holiday replied, 
* Plut. Quaest. Rom.  Sed e●o nisi fuissem, in nunquam esses. (i. e.) Had it not been for the Holiday, Working-days had not been at all. His meaning was, that without his wisdom and policy, (whom they accounted but as an idle Holiday) they had all been defeated, captivated, and utterly lost. So is it here. The seventh-day is therefore preferred before all other the former days, because it represented the great Creator of all days, and the Redeemer of the Man, and the Woman, and of all their posterity; without whom, no days had been at all; or if any had been, yet (without this Sabbath) they had been to us but days of misery, and but woeful Parasceves against the day of wrath. Whereas this mysterious 
Rom. 2. 5▪ Rom. 5. 9  Sabbath is he, by whom we shall be saved from wrath. Wherefore, as all the elder sons of Jesse passed before the Prophet, and not one of them was chosen to the honour of Unction, that it might be reserved for the youngest, even David; so, not one of the elder days is graced with the honour of God's Resting, but that preferment is deservedly reserved for the last, or youngest day; which day did indeed signify David, yet not the literal or typical David, but Christ the Son of David, who is very often in Scripture expressly called David, as Jer. 30. 9 Ezek. 34. 23. Hos. 3. 5. 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, etc. 
That which our English readeth, [Wherefore] St. Jerom and the Latins generally read, [Therefore] idcircò: From which word we observe, that the Judaical or Ceremonial Sabbath, was not appointed in consideration of the work of Creation, or that men should on that day contemplate and meditate only on the creatures of the world, (although those wonderful works are also right worthy of our serious consideration, and should be a great motive to incite us to glorify 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 happiness, 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 Ceremonial 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 too the Rest of God, and not to his creating of the world, we are expressly 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 memorial of the Resting, and not of the Working of God. Concerning the blessing and sanctifying whereof, we are next to inquire.   

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 spoke 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 Liturgy 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 Commandment, 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 bless (Benedicere) is, to speak some good of it; as in the Liturgy 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 privilege; 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 signify 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 confer something that is beneficial to him, as spiritual Graces, or temporal Favours, as in Children, Lands, , Basket and Store, mentioned Deut. 28. and as Isaac blessed his Sons, with the dew of Heaven, and fatness 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 . 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 days. 6. He appointed a larger portion of Manna on the Parasceve, 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 days, by way of preferment, honour, and pre-eminence, 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 oil, 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 employed in common works, as other unhallowed days 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, until 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 sanctify it; and this he did not, until God had actually, and visibly, exhibited in the ●lesh, the real 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 Soldiers marched, and other works were lawfully done; the reason was, because this Sabbatical Hallowing was but merely 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 Superior 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 ourselves. 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 aught to give place to the Law Moral.  
We find Hallowing, or Holiness, applied diversely, to several things, and for divers considerations.  
First, There is an Holiness Essential, which is only in God, who is the Fountain of all inherent Holiness, and is Holiness itself; which we are to acknowledge, and which we do confess, when we pray, Hallowed be thy Name.  
Secondly, There is an Holiness Moral, or of Qualities, derived from God, the Fountain thereof; such is in holy Men, as Piety, Righteousness, Justice, Truth, Sincerity, ●ear, and love of God, Faith, Hope, Charity; This is that which Divines call Inherent Holiness.  
Thirdly, There is an Holiness by Dedication, or Assignment, as of Places, Vessels, Vestments, Men, and other Creatures, and of Times, as this Hallowed Sabbath day is; Hence we say, holy Temple, holy Church holy Day, holy Eucharist, for the Bread and Wine, to be used therein, are of themselves but Elements; but after Dedication, or Consecration of them, or Hallowing (which our forefathers called Howseling) them to that Mysterious use, we 
Fox in Hen. 8.  call them Sacraments, Divines call this Holiness, Relative.  
It is but a srivolous cavil, or excuse, of Sacrilegers, who make no scruple of abusing or demolishing hallowed places, as Churches and Chapels, or robbing them of their vessels, goods, lands, and Revenues, which were consecrated; because (they say) such things have no holiness', or holy qualities inherent in them, as, no piety, no faith, or hope, etc. I wish such to consider also, what inherent holiness the Jewish Sabbath had; or Achan's Wedge of 
Num. 15. 35.  gold; or Ananias his money, except only the 
Josh. 7. 25. Act. 5. 5.  holiness, or hallowing of dedication, or destination; Yet the profaning and subducing of these, was punished by stoning, burning, and by sudden death; and all this by the Sentence of God himself, although the hallowing (in the case of Ananias) was not by God, but voluntarily, only by himself. It may reasonably be feared, that the strict injunctions and commands of some such Sacrilegers, for observing the Christian Sunday, which was not hallowed by any Command of God, but only of Men, will one day condemn their abuses of other things, which were also shallowed by Men; as Christ said, — Ex ore tuo, serve nequam, etc.  
But then, the Sabbath-day having been thus hallowed, or sanctified by God, How comes it to be unhallowed, and laid common with other days? Would God revoke that which himself had constituted? Or, durst Man presume so to do? This seemeth to thwart that heavenly Voice, which said to Peter in a like case, What God hath cleansed call not thou 
Act. 10. 15  common.  
To this our Answer is. First, Man might not presume to alter or null any of God's Ordinances, without Divine warrant: But the dissolution of this Sabbath-day was done by the grand Warrant of the Son of God, and by him then, when he was the Great Son of Man. Secondly, We say, That God never unhallowed, or revoked any Sanctions which Himself ordained, during the time, and purposes that were by him intended for them to continue in force and use. For some Divine Constitutions were enacted to continue but for a set-time, as the Types were, Sacrifices, Circumcision, Passover, Tabernacle, and this Sabbath; all which, and many such, were but Ceremonial Sanctions: But others were ordained by him to continue to the end of the World; as all the ten Commandments, which are Sanctions Moral: These God never yet revoked, nor never will: But the other sort, which were but Ceremonials, and intended to last but during the pedagogy of his People, and so for a certain limited time, viz. until the manifestation of the Son of God in the flesh. Which being accomplished, those temporary Ordinances were to cease; and this, without any Mutability on God's part, or Sacrilege of Men. Just, as when a Man gives a pension, or rend, to a pious use, for a limited time of ten, twenty, or thirty years, and no longer; when that time is expired, the Pension may cease, without any Sacrilege of the Donor.  Hallowed. 
The principal Question in this hallowing, which hath most perplexed the minds of many good Christians, is, concerning the Time, when God did actually hollow, or set apart the Seventh day, whether on the first Seventh day of the World, or, whether not before the days of Moses, and the Egyptian deliverance.  
To this we answer confidently and resolutely; That although it is most certain, that God did rest on the first Seventh day of the World, (but so, as hath been at large showed before), yet he never appointed or hallowed a weekly Seventh day for Man's rest, until the days of Moses: Our Reasons for this Assertion are these.  
First, If the weekly Seventh day had been hallowed at the beginning, as a Law, it must have been, either written in Man's heart, as all Moral Laws of God were ever since Man was made; or else it must have been openly declared as a Law positive. But the Seventh-day Sabbath was not written in Man's heart; For if so, than it must have bound all Nations in all Ages, which as yet it never did. Neither was i● then declared overtly as a Law positive; for if so, then certainly we should have found some mention, or footsteps of it in the History of the Patriarches, which lived before Moses: But we ●ind nothing of it in all that long time; and we are well assured, that neither Adam, nor any of his posterity, did ever so Sabbatise until the days of Moses. This is the Doctrine of the Fathers generally, and of the Church Primitive.  
Secondly, The Preface before the ten Moral Laws, which containeth the date or time of their Promulgation by writing, to me seemeth to be annexed to them, on purpose, to prove this Assertion concerning the fi●st establishment and original of the Seventh-day Sabbath; For thus we read, I am the Lord thy God, which brought thee out of the Land of Egypt, Thou sha●t, etc. By which it may appear, that the publication of the Laws was after the deliverance out of Egypt. Just so the Prophet's date their Prophecies at the beginnings of them; as, The vision of Isaiah in the days of Uzziah, etc. And, To Jeremiah the 
Isai. 1. 1. Jer. 1. 1, 2  word of the Lord came in the days of Josiah. And, In the first year of Jehoiakim's captivity, the word of the Lord came expressly to Ezekiel 
Eze. 1. 2, 3.  the Priest. The like we find in Daniel, Amos, Micha, Zephani, Haggi, Zechari. And in the Gospel also. In the days of Herod.— And, Caesar Augustus. And Tiberius 
Luke 1. 5. 2. 1 3. 1.  Caesar.  
Here I desire the learned Reader to consider with me, why it pleased the Divine Wisdom to put so late and low a date to the whole Decalogue of the Law Moral, which we are well assured was in force from the creation of the first Man? If not for this reason only, b●cause there was something inserted, and added to these Laws, which was new, and was not written in Man's heart, nor ever imposed on the People of God, until they had been delivered out of Egypt: And, That new thing was, this Ceremonial Precept of hallowing the weekly Seventh-day Sabbath.  
If it be here urged, That M●ses expressly writeth in the history of the first Seventh day, That God blessed he Seventh da●, and hal●ow●d (or sanct fi●d) it. Therefore if it were hallowed so early how can we truly affirm that it was not hallowed until four and twenty hundred years after?  
To this we say (although it hath been most solidly answered before by a right worthy and learned Writer 
a Hist. of the Sabbath. ), That Moses doth not write, that God hallowed it ●hen, and on that very first Seventh day, nor doth he there show when it was hallowed; but only why God did choose th● Seventh day in aftertimes to hollow or sanctify it, and none other of the six. The words of Moses may well justify this Exposition; for thus we read, God blessed and sanctified it, because in it he had rested. Had rested, signifies the time, not present, but past. So the meaning is; That because God had formerly rested on the first Seventh da●, herefore afterwards, when he had drawn his people together out of Egypt, he chose and preferred that day above the other days, and commanded them to keep it holy.  
If it be further pressed, that even in this fourth Commandment, the words of Blessing and Hallowing are delivered in a Tense, which signifieth the ●ime-past, as Benedix●t, and Sanctificavit: that is, He hath blessed and sanctified: Which words do indeed relate to a former hallowing thereof, before the giving of the Law. And if so, Why may they not point to the hallowing on the first seventh day?  
To this we answer, and grant, that the Hallowing here signifieth the time past; for otherwise it would have been said, He blesseth and halloweth, in the presenttense. But this Past, or former ●ime, referreth us only to that time, when the Sabbath day was first actually and declaratively hallowed, or set apart; and was no further off, than the time of the falling of Manna: So we read, Exod. 16. This is that which the Lord hath said, To morrow 
Exod. 16. 13.  is the rest of the holy Sabbath unto the Lord. And, vers. 29. See, the Lord hath given you the Sabbath— So the people rested on the seventh day. This is the first seventh-day-Sabbath that ever was ordained by God, and made known unto his People.  
But let it be supposed and granted, that the seventh-day-Sabbath was blessed and hallowed on the first seventh day of the world, as we read, Gen. 2. 3. yet that Hallowing will no● gainsay our assertion. For the better understanding whereof, I will here set down two Propositions to be examined, which at first will seem opposite one to the other, and yet will both prove true.  

1. The seventh day was hallowed in the beginning, in the days of Adam.  
2. The seventh day was not hallowed until the days of Moses.   
Concerning the first, (The seventh day was hallowed in the dai●s of Adam) If Moses had said, that God hallowed the seventh day, not only in Adam's time, but also before the Creation, and from Eternity, he had said nothing but the truth. But this hallowing was secret, in the Divine Mind only, in God's Decree and Purpose in his Counsel, Providence, Predestination, and good Pleasure. For whatsoever God hath done before these days, or now doth, or shall do hereafter, were all present to him from eternity; for, to him, Was, Is, and, To come, are but as one moment. All things and times were present to him from everlasting. So that in consideration of this Decree, we say, that the seventh day was hallowed before the days of Moses, and also before the days of Adam. Just as we may also truly affirm, that the world was in Being before the actual Creation thereof. But this Being is to be understood only of the Idea in the Divine M●nd; and so is this early hallowing of the seventh day. And this is really true, and may be affirmed in plain downright speech without any Rhetorical figure.  
To the second Proposition, that, [The seventh day was not hallowed till the days of Moses] this is to be understood in respect of the actual performance and execution of the aforesaid Decree, and of the patefaction, manifestation, or declaration thereof. The hallowing was Praescitum, but not Praestitum; The Pre-science of God was before man's Cognisance. God's hallowing by his Decree was from Eternity, but the execution and actual effect thereof was afterwards in ●ime, even in the time of Moses, and not before.  
It must needs be granted, that the world, and all its creatures, had some kind of Being before their actual creation, because the Scripture thus teacheth us, Known unto God are all his works from the beginning of the world; 
Act. 15. 18  yet then, most particulars were unmade. And, The Lord knoweth who are his, surely he knew 
2 Tim. 2. 19  them before they were actually made. And, He hath chosen us in him (in Christ) before the foundation of the world; every one knows, 
Eph. 1. 4.  that E●ection was before Creation. We read also of the Purpose of God, and of grace which was given us in Christ Jesus before the 
2 Tim. 1. 9  world began. These truths cannot otherwise be understood, but only in consideration of the Being of Creatures in the Idea, or Divine Mind, before their existence in Nature. Tertullian saith, 
* Tert. Advers. Prax. p. 38●.  Ante omnia De●s era● solus, q●ia nihi● extrinsecus praeter ill●m. The Schoolmen have also taught us these Maxims, Non entis n●lla est scientia. And, Non ens non intelligitur. And, In D●o s●nt omnia. Therefore, because neither the Knowledge of God, nor his Election, nor his Giving grace, can be said of, Non entities, and mere nothings; it will follow, that these known and chosen objects and subjects of grace had a being, before their actual creation, and this Being must be only in the same Knower and Chooser, and that is God.  
If it be enquired, why Moses mentioneth this Hallowing so early, seeing it was not declaratively enacted, till so la●e, as is said? To this we answer, That there was great and weighty reason why he did so, Because the true and ●eall Sabbath (whereof the seventh-day-Sabbath was but a figure) is indeed the greatest, and most-concerning, and most beneficial mystery of true Religion; for it signified Christ the Saviour, and our only means and hope of everlasting Rest in him. And it will be a great consolation to us if we rightly consider, th●● our merciful God ordained a sure means for our blessedness, so early, as, not only at the beginning of the world, but also from eternity; although the external publication and celebration thereof, was not constituted until the days of Moses.  
Just so, the latter Prophets spoke of the Birth, Passion, and D●ath of our Redeemer, as if all had been performed before their days; which yet was not actually effected till long after the death of those Prophets. And this they spoke and prophesied by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or anticipation, as St. Augustine calls it, without 
Aug. lib. locut. in Nu. To. 3.  which Figure, the truth and actual performance of their prophecies cannot appear. And for our right understanding of those proleptical Prophecies, the Fathers have left us many rules and instances▪ such as these.  
Tertullian saith, 
a Tert. de Trin.  Scriptura, Quae futura su●t, pro●factis annuntiat. After him, Eusebius observeth, 
b Euseb-Demonst. l. 4. c.  Prophetica consuetudo est, Quod futurum est, quasi prae●●ritum enuntiare. St. Rasil saith, 
c Bas. in ●●a. c. 1. ● Naz. Or●t. 35.  Prophetae ennarrant futura, quasi praeterita. And Nazianzen, d In Scriptura sepè ●empora invertuntur. The same is observed by Cyril, Chrysostom, Ambrose, and very often by St. Austin.  
The great Apostle hath also taught us, that 
●o 4. 17.  God calleth those things which be not as though they were. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Upon which words the Gloss saith, 
e ●los. in ●oc.  Apud ●um jam s●nt, quae futura sunt; With God those things are present which to us are to come. And, Habet electos suos quos creaturus est,— quos habet apud semetipsum, non in nature suâ, sed in praesentia sua. (i. e.) God hath his Elect, which yet are not born; he hath them in himself, and present with him, though not existent in nature. All this we find to be confirmed by the writings of the Prophets, in whom God spoke: Isaiah saith of Christ, Unto us a ch●ld is born, and unto us a son is given; yet 
Isa. 9 6.  this Prophet died about 600 years before the birth of Christ. He saith again of the Passion of Christ, He was wounded for our transgressions, 
Isa. 53. 5, 7  he was bruised for our iniquities. He was oppressed, afflicted— brought as a lamb to the slaughter, etc. Just so the Psalmist spoke long before, They pierced my hands and 
Psal. ●2. 〈◊〉 18. Psal. 69. ●1.  my feet. They cast lots upon my vesture. They gave me gall and vinegar. All these, and many more such prophecies, are meant of things not then past, but to come, and yet were true; because, as St. Austin saith, 
f Aug. count. Max. lib. 3. ●. ●6. To. 6.  Pradestinatione ●am faclum e●at, quod suo ●empore futurum e●at. (i. e.) These things were actually decreed in heaven, though not acted on earth: As Herod and Rilate are said to have done, 
●. 4. 28.  wh●t the hand and counsel of God determined before. So we read, He predestinated— called— justified— glorified, 
Ro. 8. 30.  as if all these were already performed; yet many are to be called, justified, and glorified, who then were, and as yet are, unborn. So Christ is called, The Lamb slain from the foundation of the world. All 
Rev. 13. 8.  these Future's are spoken as if they had been past, because to the Allseeing Godhead, they were as evident and present, as if they had been performed: and this, in respect of the Div●ne Providence, and Eternal Decre●. Upon the same ground, Moses might truly assert the Hallowing of the seventh day at the beginning of the world, although it was not so declared until the days of the said Moses. Thus much may serve for Exposition of the Ceremonial part of this sabbatical Commandment.   

CHAP. XXII.  
The Reasons why God conferred honours on the seventh day, and why he also la●d some s●urs upon it; as 1. That the Sabbath day was not made known till Moses time, nor at all mentioned by David, nor the Sabbath-Law by Christ. 2. That God commanded some works on that day. 3. That no Mana fell on it. 4. That Christ lay dead on that whole day. 5. That God called it but a sign, and that it was nothing else. 6. That it is said to be made ●or man. 7. That it is imp●ssible to be kept generally, and also inconvenient, occasionally to the Jews. That the impossibility both of the seventh-day-Sab●ath, and also of the Moral Law, was designed by God, to drive Man to seek for R●st and Salvation only in Christ.  
THe Jews greatly erred in misunderstanding the fourth Commandment, as if the hallowing of the seventh day had been the only scope and purpor● thereof; whereas indeed that day was but a mere figure of the true Sabbath, which is Christ; for he only is the Sabbath or Rest, both of the Godhead and of us men, as hath been at large showed before.  
Yet because the seventh day was a figure of so great a mystery and blessing, therefore God did hollow and honour it with many privileges, such as are before rehearsed: But withal, he clogged it with many encumbrances and inconveniences, and some disparagements and s●●rs also, and disgraces, more than any other day, as an allay or abatement of honour; like the Boy's Memento to King Philip, who every morning called ●pon him with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so did God with this 
Aelian. l. ●. c. 15.  Sabbath day. And at length, when the period of the use thereof was accomplished, he cast i● quite away. And this he did on purpose, to withdraw his people from doting on the shadow, to the apprehension of the true, real, and substantial Sabbath.  
When Princes confer honours or estates upon their subjects, they usually Onerate their Patents with some reservations of fealty, homage or service, for an acknowledgement of their minoration, and subjection to their Sovereign. Upon such divine Policy it pleased the Godhead, so to reserve the supreme honour to himself, in the whole oeconomy of his instrumental Types and Servants; and therefore he chose things, which in themselves were but of low condition, and base esteem amongst men, that so the principal honour and efficacy of their service, might be ascribed to himself. Thus he appointed those poor creatures, Sheep, and Neat, and Goats, as sacrifices, to represent the grand Sacrifice and mystery of the death of Christ. Then, by the brazen image 
Num. 21. 8. Joh. 3. 14.  of a Serpent, lifted up upon a pole, he represented Christ as crucified, although a Serpent is, of all creatures, esteemed most vile and cursed. The great Sacrament of taking away sins, called Circumcision, was to be performed on that part of man's body, which is called uncomely, and pudendum. Indeed, the Temple was a splendid and glorious type; but even this, and the other, were slighted, when they had served their due time. All this was to instruct his people, not to adhere and rest on the figures, but principally to regard and consider the signification and substance of them. For when they confided in, and boasted too much of their Templum Domini, God suffered 
Jer. 7. 4.  it soon after to be destroyed; and when they magnified the brazen Serpent, with offering 
2 King. 18. 4.  incense to it, the good King Hezekiah broke it in pieces.  
The like policy was used by the Divine Wisdom in the New Testament, by choosing contemptible men to administer the Gospel, as Fishermen, Idiots, unlearned and ignorant, Act. 4. 13. Foolish things, weak things, the base, despised, and the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Nothings of the world, 1 Cor. 2. 27, 28, And such as were esteemed the filth, and the offscouring of all things, 1 Cor. 4. 13. And also, the foolishness of preaching, 1 Cor. 1. 21. The Apostles were suffered to be poor, naked, hungry, to be stoned, scourged, imprisoned, crucified, beheaded, slain with the sw●rd. The reason of these dispensations may thus appear: When the Lystrians esteemed too highly of Paul, as 
Act. 14. 12  if he were a god, presently God suffered him to be stoned almost to death; of which, and all such like permissions, the same Apostle hath left us this true and useful document, We have this treasure in earthen vessels, that 
2 Cor. 4. 7.  the excellency of power may be of God, and not of us. Just so, that the people of God might be induced to consider, and look after a far more high and noble Sabbath, it pleased the wise Godhead to encumber the seventh-day-Sabbath with such disparagements as these following.  
1. The Sabbath-day was never made known or mentioned, until 24 hundred years after the Creation, although other ceremonials had been enacted long before, as Sacrifices, and Circumcision, and the Passeover also some time before it. It seems, that in all that long time, there appeared no necessity or use of a seventh-day-Sabbath. St. Augustine further observeth, 
a Aug. in Psal. 37.  Non invenimus Davidem aliquando recordatum Sabbati secundum observationem Ju●aeorum. (i. e.) David, (or whosoever with him was the Psalmographer) never mentioned the Jewish Sabbath, although in the Title of that Psalm, the Sabbath day was mentioned, in, or before, Austin's time, as appeareth in St. Jerom. But surely, Austin knew that Title to be added by some other, and not by David. We have also observed before, that Christ himself, in the Gospel, did never rehearse the Sabbath-Law.  
2. After this Sabbath-Law was set up, God laid a necessity on his people by command, of breaking and profaning it, in Marching, Sacrificing, and Circumcising; as also by human necessities, in the works of Midwifery, milking, feeding, and helping their cattle. And, by the precept of loving their neighbours, to assist them in the casualties of fires, sickness, wounds, and in wars defensive, of themselves and their brethren; or else they must have perished, as many did in the Maccabean 
1 Mac. 2. 38.  times, by their sabbatical superstition, in not defending themselves; for upon this needless nicety, they suffered their City to be taken by 
b Ios. Ant. l. 12. c. 12.  P●olemaeus Lagu● on a Sabbath day; and their Temple also afterwards by 
c ibid. l. 14 c. 8.  Pompey the Roman, whereby the Jews became first subject and Tributaries to Rome. After this, when the Jews rebelled against the Romans, 
d ibid. de Bel. l. 1. p. 808.  King Agrippa exhorting them to submit, told them withal, That they keeping their custom of so Sabbatizing, must needs be easily vanquished. Whereas the true mysterious Sabbath might have been truly sanctified, with all these workings, as is said before.  
3 No Manna, in all the forty years, ever fel● from leaven upon any Jewish Sabbath day, although it fell on every other day of the week. This surely was intended as an abasement, a slur, or disgrace thereof. We know that Manna represented Christ, as himself said, Joh. 6. 35. 51. No Manna on the Sabbath day, that is, no Messiah to them, that will not apprehend him in his Type, but content themselves in the mere Day shadow. St. A●stin judiciously saith, 
e Aug. de Divers. Tract. 13. To. 9  Non credentibus, Manna sola; sed credentibus, idem qui nunc Christus. (i. e.) By believing Israelites, the Manna was not received alone, (as by unbelievers) but, with it, the substance and mysterious Manna, which is Christ. Just as with faithful Communicants in the sacred Eucharist, not only Bread, but Christ also, by ●aith and love, is entertained and united with them.  
The Manna did represent both God the Word, (as Incarnate) and also the Word of God, (as delivered in holy Writ); So 
Orig. in Ex. hom. 7.  Origen and 
g Aug. de Temp. Ser. 91.  Austin affirm. Now, although this Manna of the Word did fall in the Jewish Synagogues every Sabbath day, when the Scriptures of Moses were read unto them, as St. James said; yet, to unbelieving Jews, this 
Act. 15. 21  Manna did, vermes generare, it bred worms, and stanck, as the forenamed Fathers observe. For, by misunderstanding the excellent Word of God, and misapplying it; and in it, this mysterious Sabbath, only to the shadow of a day, and corporal idleness, they bred the worms and stink of superstition, blindness, misbelief, and pertinacy therein. Just so, even at this day by sad experience we have found, that the Manna, or good Word of God being abused, by misunderstanding or misapplying, or else by hypocrisy, hath been made a stumbling-block, and bred heresies, schisms, sacrileges, rebellions, wars, and unchristian Massacres. There never yet was in the Church any heresy so impudent, but brought some pretence or letter of Scripture to back it. The bloody Glosser, that taught Subjects to kill their good King, by a cursed Gloss upon Gen. 9 6. yet so, he brought Scripture in his mouth, as Satan did 
Matth. 4.  to Christ, which surely himself knew to be most falsely applied and abused. Such abuses by hypocrites and heretics, occasioned some late Romanists, as Hosius, Pigghius, Eccius, and others, to utter blasphemies against the holy Scriptures; they called them, A nose of wax, a leaden rule, a dead Letter, a dumb Doctor, an occasion of contention, a sphinx or Riddle, and like Aesop's Fables. Every charitable Reader will easily conceive, that such learned men meant not these speeches of the pure word of God, but only of the abuse thereof. In which consideration, Luther also (as Surius saith) called the Bible, Librum Haereticorum; and Hosius called it, Verbum diaboli. (i. e.) The book of heretics, and, The word of the devil. For so, before all these, St. Jerom, without any blasphemy, said, 
* Hier. in Gal. 1. 5. To. 6.  Interpretatione perversâ, de Evangelio Christi, hominis fiat Evangelium, aut, quod pejus est, diaboli. (i. e.) By false Expositions, the Gospel of Christ may be made the Gospel of men, or, which is worse, the Gospel of the devil. Thus he: and thus also our new Sabbatarians, abuse both the Manna of the Word, and the true Sabbath of God.  
Some of the Fathers much pleased themselves with a conceit, which they took up either from a passage, Wisd. 16. 20. or from 
Wisd. 16. 20.  Philo the Jew, That the Manna had a several taste, agreeing with every man's appetite; as, of bread, or flesh of beasts, or of fouls, or of fish. Thus 
a Orig. in Mat. Tract. 35.  Origen writeth, and 
b ●as. Epist. 406.  ●asil, as from Philo, and 
c Aug. Epist. 118.  Austin often, and 
d Prosper. de Provide.  Prosper, in one of his Poems, thus:  
Nam quis tantarum evolvat miracula rerum,  
Mannae imbrem, & cunctos in coeli pane sapores?  
And we in our days have perceived some Sabbatarian innovators, misapplying the Manna of the Word, and the sacred doctrine of the Sabbath, to their own gusts, or wicked designs. Bishop Montague observed, 
e Act. & Mon. c. 7. s. 27.  that the Jews, in their last times, were not charged with the grand roaring sins of their fore-father's idolatries, but with superstitious traditions, too strict sabbatizing, and hypocrisy; and yet they were then worst of all, and committed that horrid sin which Christ called, The filling up the measure of their fathers; 
Mat. 23. 32.  and that was, their kill God's Anointed. How near some Sabbatarians have approached to that sin, I take not upon me to judge, but leave it at their own conscience, where they will surely find it one day.  
4. Christ the Saviour lay dead in his grave on the whole Jewish Sabbath day. This surely was intended as a disparagement of that Sabbath, because he did not so on any other whole day from his death to his resurrection. And this may be well conceived to intimate the death of that Sabbath, and also the deadness of the Jewish misapprehension thereof: For Christ was the life and spirit, both of the Sabbath-day, and of his people; so that without the apprehension of him; the Sabbath-Law was but a dead letter, and no better than a morticine, or dead carcase; which if the people under the Law had but touched, it made 
Numb. 19 11.  them legally unclean. His lying dead might moreover have taught them, that he inspired not, or breathed any vital graces, into such vain and empty Sabbatizers.  
Christ, we know, is often called Life, as, 
Joh. 4. 6. & 5. 12. Col. 3. 4. Gal. 2. 20.  I am the way, the truth, and the life. And, H● that hath the Son hath life. The Apostle saith, Christ is our life; and, Christ l●veth in me. All this is said in respect of the union of Christ and his servants, who apprehend him by faith & love. But to those Jewish and faithless Sabbatizers, he was as one dead, in respect of their neglect of the living substance and doting on a dead sabbatarian shadow, as it were upon the fallacious apparitions of dead men, which are not really the things which they seem to be; and therefore our old Writers call them Umbras, (i. ●.) Shadows. When Tremelius (a learned man, and well deserving of the Church) lay on his deathbed, and perceived, that some suspected him to retain in his heart the Jewish Religion, because he was of Jewish parentage; the good man, to put them out of that suspicion, cried out, 
a I. W. Exercit.  Vivat Christus, pereat Barrabas. So we profess of the shadowy Jewish Sabbath, Let it die and vanish, whilst the true Sabbath, Christ our Lord, shall continue for ever.  
7. Another discountenance of the seventh-day Sabbath, is, That even in the O●d Testament; whilst this Ceremony was in force, God called it but a Sign, Exod. 31. 17. Ezek. 20. 12. and the Apostle afterwards called it but a Shadow, Col, 2. 17. And moreover, God professed, that he could not away with (or endure) their Sabbaths, Isa. 1. 13. And Christ, in the New Testament, in his own person, dissolved it by cures, clay-tempering, and causing a bed or couch to be carried, etc. None of these things would have been said or done, if the seventh day had been the only Sabbath, intended in this fourth Commandment.  
The Reader may further observe, that the same God who did so much slight the Sabbath, sometimes; and also at length quite nulled it; yet at other times he exceedingly magnified the Sabbath, and gave most strict and frequent commands to keep it, to hollow, and to sanctify it; as Exod. 31. 16. Jer. 27. 22. Ezek. 20. 20. & 44. 24. and promised great favours & blessings to his people that kept it unpolluted.  
These passages at first sight appearing so contrary, might justly seem Riddles to us; but that we assuredly know, that there is included in this Commandment, a twofold Sabbath, the one Ceremonial, and but temporary; the other Moral, and eternal.  
The Ceremonial consisted only in the Typical hallowing of the Seventh day▪ And this day-S●bb●●h is it, that God so much slighted, because his people would not understand the true signification, meaning, and intention thereof.  
The Moral, Spiritual, and Mysterious Sabbath, is Christ the Saviour; and He only is meant, and only He it is which God did so much magnify, under the Appellation of Sabbath, of whom the Seventh-day Sabbath was but a sign, or shadow, and was to vanish in its due time, whereas the Moral Sabbath was to continue everlastingly.  
This twofold Sabbath to me seemeth to be signified by the words of God, in the place before cited, exod. 31. 16. Where the word Sabbath is doubled without any other cause 
Exod. 31. 16.  appearing, when we thus read, The Children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations. Here is a Sabbath, and a Sabbath. First, the Ceremonial, to be kept weekly, that by it they might be induced to apprehend the Second, even their Messiah▪ throughout their generations.  
Of this Moral and everlasting Sabbath, I take the words following to be meant (although 
Ibid.  I know, that some expound them otherwise) Israel shall keep the Sabbath— for a perpetual covenant, it is a sign between me and the children of Israel for ever. These words, for ever, and perpetual, do indeed sometimes signify but a finite and limited time, which Divines call, Perpetuita●em periodicam, or ●mitatam; as Deut. 15. 17. He shall be thy servant for ever. So again of Samuel's Ministry, 1 Sam. 1. 2. called for ever: Which Je●ome more fitly renders, J●gitèr, that is, continually, or perpetually; for the word Perpetual, doth signify any time, though but short, so it be without discontinuance, or interruption; for so Grammarians teach us, 
a Perot.  Perpetuum dicimus, integrum, non interruptum: As in Plau●us, 
b Pla●t in Rud. & in Stich.  Perpetua nox, signifies but one whole night; and he also calls ten years, Decem perpet●os●annos. But sometimes also, these words signify sempiternity, and absolute everlastingness, as they do in that place abovesaid. Which way soever we take them, they must relate to the Moral Sabbath, because that Sabbath was, & is, to be kept continually, perpetually, for ever, without any vacation, or interruption at all; but so were not the Ceremonials, or Seventh-day Sabbaths, between which there was weekly six days intermission.  
The Covenant which is there said to be perpetual, and for ever, signifieth Christ, and is the same which in Jerm●e, is called a new Covenant, of which that Prophet thus writeth; This shall be the Covenant— I will put 
Jer. 31. 31, 33.  my Law in their inward parts, and write it in their hearts. That this Law is meant of Christ, I have showed before: 
a Chap. 7.  And that Christ only is this everlasting Covenant, the Gospel often declareth: Christ saith, This is my blood of the new Testament, Matth. 26. 28. Or, as St. Luke reads it, This is the new Testament in my blood, Luke 22. 20. Testament and Covenant signify the same thing, but only, that a Covenant is a Promise Conditional: And a Testament there, is the same Promise, or Covenant, given and bequeathed. So Hebr. 13. 20. The blood of Christ is called, The blood of the everlasting Covenant (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which Beza renders, Aetern foederis, i. e. Eternal Covenant: So these words, Testament, and Covenant, both to our own, and also to foreign Translators, seem all one; so Christ must be this everlasting covenanted Sabbath.  
But then, if this everlasting Sabbath be really Christ, how is it called a sign, as the Typical Sabbath is; for so we read, Exod. 31. 17. It is a sign for ever?  
To this we answer: That this Sabbath is no otherwise called a sign, than Christ himself is so called, Luke 2. 34. This Child is set— for a sign that shall be spoken against. And, Then shall appear the sign of the Son of Man in heaven. This sign signifieth the very Person of Christ, as both Origen and chrysostom expound it. Only, the Covenant of Christ's Sabbathship is an everlasting sign, but so is not the sign of the Ceremonial Sabbath, as hath been proved In this sense only the Sabbath is everlasting, as it signifieth Christ, of which there is no doubt to be made.  
In a like case, when question was made by 
Act. 13. 22.  D●lci●●us, how Druid, being a great sinner, could be styled, A man after Gods own heart? St. Austin answered; 
a De 8. Quaest Dulc. To. 3.  De Christo intellige, & nullus nodus est. So we say, if we understand that this Sabbath Moral signifieth Christ (as certainly it doth) then there will be no question of the everlastingness and eternity thereof. The Ceremonial, or Day-Sabbath was taken away, that so the true substantial Sabbath might the better take place in men's minds: Just as Typical Sacrifices were rejected by God, that so the grand Sacrifice of Christ might be by faith apprehended; of which the Apostle expressly thus writeth, He taketh away the first, that he may establish the second. 
Heb. 10. 9   
This is also to be observed for a sign of the depreciating, or undervaluing of this Typical, or Day-Sabbath, that Christ said, The Sabbath 
Mar. 2. 26  was made for Man, and not Man for the Sabbath. This he meant (no doubt) of the Ceremonial Sabbath, in that it was ordained, only to be ministerial and subservient to Man, as a Conductor and Guide to the true everlasting Sabbath; for if he had spoken of the Moral and Mystical Sabbath, he might truly have said, That Men was made for the Sabbath; because the true Sabbath is God the Son, by whom, and for whose glory, all Men, and the World itself were made: And he was before all Creatures, and not made at all, nor created, but begotten from Eternity.  
But yet, this Son of God may truly be said to be made the Sabbath for Man, yet not as he is merely the Son of God, but as he is also, the Son of Man. He was made Man for us, and by that he became the Mystical Sabbath. For the Son of God considered in his pure Divinity, cannot be the Sabbath; neither can the Son of Man be so, if considered without his Divinity, but jointly with both Natures: So that in consideration of his assumed humane Nature, and therewith his Sabbathship, he was made for Man, and came to help, and minister to Man, as himself most graciously acknowledged; The Son of Man came not to be ministered 
Matth. 20. 28.  unto, but to minister.  
7. Finally, The most notorious slur of all, was, That this Seventh day, which God appointed to be hallowed, could not possibly be so kept on that day in all places of the Earth, as any Man that hath but mean knowledge in Geographie may easily apprehend; for when in one part of the Earth it is Midday, in another part it is Midnight, and when Day gins in one part, Night gins in another; so that the Jews themselves, in their remote dispersions, cannot possibly Sabbatise at the same time. By this it may clearly appear, that the seventh-day Sabbath was only a national Constitution, during the standing of the Judaical Commonwealth, and that the Seventh day was not that Moral Sabbath which God required in this fourth Commandment; because a Law Moral bindeth all Nations in every part of the Earth: but some other Sabbath was intended, which possibly might be kept by all Nations; & that Sabbath is Christ. Who therefore sent his Apostles 
Mar. 16. 15.  with an universal Commission, Go ye into all the world and preach. And not only to the Jews, but, Go and teach all Nations. 
Matth. 28 19   
These and such like encumbrances, impossibilities, and inconveniences, did the Godhead p●t upon this Ceremonial Sabbath (as no fire-kindling, no burden-bearing, no meatdressing, no stirring out of their places) and thereby made that People ridiculous to other Nations, as the Prophet saith, The adversaries did mock at her Sabbaths: And the Manichee 
Lam 1. 7.  called their Saturday Sabbaths; 
* Aug. Cont. Fa●st. l. 18 c. 5.  Catc●as Saturn●acas, i. e. the fetters of Saturn. Logicians use to say, Uno absur do dato, mille sequuntur: The misunderstanding of this one Sabbath Law, led the Jews into strange and ridiculous Superstitions, and also to the ruin of their Persons, and City, and Temple. A Jew, in a boisterous Sea, refused to tug at the stern, because it was his Sabbath day, and so he perished. Another would not be drawn out of a loathsome draught upon the same reason, but rather miserably perished, as our own Histories record.  
The Jews could not be ignorant, that God himself did work on every Sabbath-day, and that he did also occasionally command others so to do, as the Priests, and sometimes the Soldiers; therefore they might easily have perceived, that both the Sabbath, or Rest of God, and also of his people, consisted in something else, and not in a mere cessation from worldly works. Some Sabbatarian Writers tell us, That Man should work when God worketh, and rest when God rested. But God worketh always, so cannot Man: If they had said, that Man should rest in that thing, which God rested in, they had spoken home to the true Sabbath indeed: For God rested only in Christ, and so should we; otherwise all Seventh-day Sabbatizing is utterly vain and superstitious.  
By these Reasons a pious and judicious Reader will clearly perceive, that these slurrs were put upon the Day Sabbath by our Wise God, on purpose, and design, to withdraw his people from the shadow to the substance, and from the Ceremonial to the Moral, and substantial Sabbath, which is Christ: for just such a design God had in his Dispensation, even of the Moral Law, which was first written in Man's heart: Then afterwards, when it was to our lapsed and depraved nature impossible, yet it was again imposed on us, and engraven in stone: And this he did, that thereby he might direct us, both to perform so much of it as we can, and also to seek help and mercy of him, for what we cannot do.  
There had been no need of writing this Law in Tables of stone, which was written defore in Man's heart, but only, because, as St. Austin saith, 
a Aug. in Psal. 57  Tu fugitivus eras cordis tui; i ●. Man was a runaway from his own heart and principles; for we find, that Man now perpetrateth wickedness, which his own conscience judgeth to be so, and also condemneth; as an Heathen confessed; 
b Juvenal Sat. 13.   — Se judice, nemo nocens absolvitur. 
The reason why God did impose this Law on Man, then, when it was impossible, is singularly rendered by the Apostle, thus; The Scripture 
Gal. 3. 2●.  hath concluded all under sin, that the Promise by faith of Jesus Christ might be given to them that believe. Now, although the impossible Law is by faith and union with Christ made possible to Man; yet it was imposed on us with all its literal impossibilities on purpose to be (as the same Apostle saith) Our Schoolmaster, to bring us unto Christ; or indeed, to 
Ibid. v: 24.  drive, force, and necessitate us, to seek some other means and way for our justification, and salvation, besides the Law; which way is only the Lord Jesus Christ, in whom only our peace with God, and our everlasting Sabbath consisteth. To Him therefore, with the Father, and the holy Spirit, be rendered blessing, honour, praise, and thanksgiving, for ever and ever. Amen.  
Laus Deo.   
FINIS.