THE
DOCTRINE
OF
THE
SABBATH
.
Wherein
the
first
institution
of
the
weekly
Sabbath
,
with
the
time
thereof
,
the
nature
of
the
Law
binding
man
to
keep
it
,
the
true
grounds
,
and
necessity
of
the
first
institution
,
and
of
the
observation
of
it
,
on
the
severall
day
in
the
Old
Testament
,
and
also
of
the
removing
of
it
to
the
first
day
under
the
Gospell
,
are
laid
open
and
proved
out
of
the
Holy
Scriptures
.
ALSO
Besides
the
speciall
dueties
necessarily
required
for
the
due
sanctification
thereof
,
these
two
profitable
points
are
proved
by
demonstrations
out
of
Gods
Word
.
First
,
that
the
Lord
Christ
God
and
Man
,
is
the
Lord
of
the
Sabbath
,
on
whom
the
Sabbath
was
first
founded
,
&
by
whom
it
was
changed
from
the
last
to
the
first
day
of
the
weeke
;
and
is
on
that
day
unchangeably
to
be
kept
by
all
true
Christians
,
untill
they
come
to
the
Eternall
rest
in
Heaven
,
after
the
generall
resurrection
.
2.
That
the
faithfull
under
the
Gospell
are
as
necessarily
bound
to
keep
the
weekly
Sabbath
of
the
Lords
day
,
by
vertue
of
the
fourth
Commandement
,
as
the
Fathers
under
the
Law
were
bound
to
keep
the
seventh
day
.
Delivered
In
divers
Sermons
by
GEORGE
WALKER
B.
of
Divinity
and
Pastor
of
St.
Iohn
Evangelists
Church
in
LONDON
.
LEVIT.
19.30
.
Ye
shall
keepe
my
Sabbaths
,
and
reverence
my
Sanctuary
:
I
am
the
Lord
.
Printed
at
Amsterdam
,
in
the
yeare
1638.
To
the
Christian
Reader
.
THe
Author
of
this
Treatise
being
much
importuned
,
to
publish
his
Sermons
concerning
the
Sabbath
(
preached
in
his
owne
Parish-Church
to
his
owne
Flocke
)
not
onely
by
divers
of
his
Ch●istian
Hearers
;
but
also
by
others
both
Preachers
and
godly
people
,
who
had
heard
by
report
the
manner
of
his
large
handling
and
expounding
of
this
Text
,
did
yeeld
at
length
to
their
Req●ests
,
and
composed
this
Treatise
,
which
containes
in
it
the
whole
summe
and
substance
of
the
matter
more
largely
delivered
.
The
Copie
whereof
written
with
his
owne
hand
,
he
gave
to
be
imparted
from
hand
to
hand
,
and
transcribed
by
such
as
did
d●sire
to
make
use
of
it
,
for
their
owne
satisfaction
,
and
the
inst●uction
of
their
owne
private
Families
and
Christian
friends
.
Which
comming
to
my
hands
,
I
thought
fitt
to
publ●sh
and
impart
i●
to
the
Engl●sh
C●urches
in
those
C●u●tries
on
this
other
sid●
of
the
S●as
;
being
credibly
informed
,
that
the
Author
●s
not
unwill●ng
to
submite
his
Doct●ine
to
the
judgement
of
the
true
Reformed
Church●s
of
Ch●ist
,
acco●ding
to
that
saying
of
the
holie
Apostle
,
1
Cor.
14
.
3●
.
The
spirits
of
the
P●ophets
are
subject
to
the
Prophets
.
Let
those
things
which
be●ein
seeme
most
of
all
to
savour
of
noveltie
,
be
read
without
prejudice
and
sinister
aff●ction
,
&
weig●ed
by
the
sh●kel
of
the
Sanctuarie
,
and
I
doubt
not
but
such
as
are
judicious
,
will
●i●de
them
to
be
auncient
truths
like
pure
old
gold
newlie
brought
to
light
out
of
the
old
treasu●e
of
the
sacred
Scriptu●es
,
in
which
m●ny
p●ofitable
truths
fitt
for
these
last
times
remaine
,
yet
to
be
more
clearely
revealed
.
Which
God
w●ll
undoubtedly
bring
to
light
,
by
such
as
d●gge
deeper
in
those
mines
then
others
formerly
have
done
,
and
labour
to
●raw
st●ll
more
Waters
of
comfort
out
of
those
Wells
of
Salvation
.
To
that
God
onely
immortall
,
and
infinit
in
goodnesse
and
wisedome
,
and
to
●he
wo●d
of
his
grace
I
commend
you
,
which
is
able
to
bui●d
you
up
,
and
to
give
you
an
inheritance
among
all
them
that
are
sanctified
.
THE
DOCTRINE
OF
THE
SABBATH
.
Gen.
2
:
2.3
.
And
on
the
seventh
God
ended
his
worke
which
he
had
made
,
and
he
rested
the
seventh
day
from
all
his
wo●ke
which
he
had
made
.
3.
And
God
blessed
the
seventh
day
,
and
sanctified
it
,
because
in
it
he
had
rested
from
all
his
worke
which
God
created
and
made
.
CHAP.
1.
IN
the
unfolding
of
this
Text
,
and
handling
of
this
maine
and
necessary
point
,
I
will
observe
the
Method
and
order
which
is
most
agreeable
to
the
order
of
the
words
.
First
,
from
these
words
,
(
And
on
the
seventh
day
)
J
will
observe
,
and
declare
the
time
of
the
Institution
of
the
weekly
Sabba●h
,
even
the
very
day
wherin
the
first
occasion
was
given
for
the
sanctification
of
it
,
and
God
did
first
sanctifie
it
,
and
commaund
that
it
should
be
kept
holy
Secondly
,
I
will
shew
the
true
ground
and
occasion
of
the
institution
of
it
,
laid
downe
in
the
next
words
:
God
ende●
his
work
which
he
had
made
,
and
he
rested
the
seventh
day
from
all
his
worke
which
he
had
made
,
and
God
bl●ssed
the
seventh
day
.
Thirdly
,
I
will
declare
what
is
the
blessing
,
and
sanctifying
of
the
seventh
day
,
where
I
shall
have
occasion
to
speake
of
the
Law
and
Commandement
by
which
God
seperated
it
from
other
naturall
dayes
to
holy
Heavenly
and
supernaturall
use
.
And
of
the
dueties
which
that
Law
requires
at
the
hands
of
all
Gods
people
in
all
ages
to
the
end
of
the
World
on
the
most
blessed
day
of
all
the
seven
in
every
weeke
,
even
the
weekly
Sabbath-day
.
Under
these
heades
divers
subordinate
points
will
●ffer
themselves
to
be
handled
,
and
divers
necessarie
questions
will
come
to
be
answered
and
explaned
.
First
,
concerning
the
time
of
the
institution
,
there
are
severall
opi●ions
among
learned
Writers
of
former
and
later
times
.
First
,
some
Heathen
Writers
,
as
Iustine
&
Tacitus
,
with
others
,
have
grossely
and
absurdly
erred
,
as
in
the
time
,
so
also
in
the
Author
and
in
the
occasion
of
the
institution
,
though
they
had
perhaps
read
the
the
writings
of
Moses
;
yet
it
seemes
they
beleeved
him
not
concerning
the
fi●st
institution
of
it
by
God
;
but
finding
the
first
expresse
Law
,
concerning
the
keeping
of
the
Sabbath
given
by
Moses
at
mount
Sina
,
written
in
Tables
of
stone
,
and
afterwards
recorded
in
the
the
Bookes
of
Moses
;
they
make
Moses
the
first
Author
of
the
Sabb●th
,
and
that
upon
this
occasion
,
because
wandring
with
the
Israelites
out
of
Egypt
in
the
wildernesse
,
and
finding
no
sustenance
,
but
being
forced
to
fast
six
dayes
,
at
length
comming
to
mount
Sina
with
the
people
,
there
found
meate
,
and
rested
,
and
upon
this
occasion
did
appoint
it
to
be
keept
weekly
for
a
Sabbath
or
day
of
rest
.
But
all
true
Christians
,
who
beleeve
the
Scriptures
to
be
the
sacred
infallible
Word
of
God
,
being
thereby
better
instructed
,
doe
with
one
consent
hold
,
confesse
,
and
constantly
teach
,
that
God
the
Lord
Iehovah
,
the
onely
true
God
,
is
the
Author
and
Ordainer
of
the
Sabbath
,
and
that
he
first
ordained
it
upon
the
ground
and
occasion
mentioned
in
this
Text
,
and
expressed
in
the
words
of
the
Law
.
But
yet
in
the
time
they
much
d●ff●r
among
themselves
;
Some
in
the
time
of
the
first
institution
concurre
with
the
infidell
Heathens
before
mentioned
;
though
they
differ
much
concerning
the
Author
and
the
occasion
▪
For
they
hold
that
the
Sabbath
was
neither
commaunded
by
God
,
nor
knowne
to
the
Fathers
and
Patriarches
,
nor
observed
by
any
before
the
comming
of
Israel
with
Moses
to
mount
Sina
,
and
that
the
first
inst●tution
of
it
was
in
the
fourth
Commaundement
given
by
God
among
the
ten
from
Mount
Sina
,
both
by
word
of
mouth
,
in
the
audience
of
all
Israel
,
and
also
in
Tables
of
stone
written
with
his
owne
finger
.
Iustine
Martyr
,
Tertullian
,
Irenaeus
,
and
others
of
the
Auncient
,
seeme
to
have
given
the
occasion
of
this
opinion
,
Justin.
Dialog.
cum
Triphone
.
Tertull.
adversus
Judoeos
Irenaeus
lib.
4.
c.
20
where
they
make
it
a
question
,
whether
Adam
,
Abel
,
Noah
,
Abraham
,
Melchizedeck
,
or
any
of
the
holy
Fathers
kept
the
seventh
day
for
an
holy
Sabbath
,
and
affirme
that
Abraham
beleeved
and
was
justified
,
and
called
the
friend
of
God
without
circumcision
or
observation
of
Sabbath
;
For
from
their
words
,
which
are
but
doubtfull
,
some
late
writers
,
both
[
*
](A14653-e420-b)
*
Tostatus
Pererius
Gomarus
.
Papists
and
Protestants
,
doe
goe
about
to
prove
that
the
Sabbath
was
not
instituted
by
God
untill
the
giving
of
the
Law
by
Moses
on
Mount
Sina
.
And
although
the
words
of
this
Text
,
written
by
Moses
,
doe
here
plainely
affirme
the
contrarie
,
and
tell
us
that
on
the
seventh
day
God
ended
his
worke
,
rested
and
sanctified
the
seventh
day
;
Yet
thus
they
wrangle
and
wrest
the
Text
by
a
Childish
forged
sense
and
meaning
;
First
,
they
grant
the
first
words
,
that
on
the
seventh
day
God
ended
his
worke
,
and
rested
;
But
they
deny
that
he
blessed
and
sanctified
the
Sabbath
on
the
same
day
,
they
say
that
here
by
way
of
Anticipation
,
Moses
mentions
the
blessing
and
sanctifying
of
the
Sabbath
,
not
as
a
thing
at
this
time
done
;
but
as
a
thing
which
was
first
done
in
the
giving
of
the
Law
on
Mount
Sina
,
many
ages
after
,
and
that
upon
this
ground
which
is
here
mentioned
,
to
witt
,
his
ending
of
his
worke
,
and
resting
on
the
first
seventh
day
of
the
World
.
And
here
Moses
his
purpose
was
,
to
shew
not
the
time
,
but
the
equitie
of
the
institution
;
not
the
beginning
but
the
ground
of
that
Sabbath
.
The
paraphrase
of
the
Text
in
their
sense
was
thus
:
And
on
the
seventh
day
God
ended
his
worke
,
and
rested
;
and
upon
this
ground
he
many
ages
after
at
Mount
Sina
instituted
the
seventh
day
to
be
kept
by
Jsrael
for
an
holy
Sabbath
of
rest
.
But
though
some
men
of
learning
,
and
divers
out
of
effected
errour
and
mal●ce
stand
for
this
opinion
;
yet
indeed
there
is
no
ground
for
it
in
the
Scriptures
,
but
many
plaine
proofes
to
the
contrarie
.
First
,
this
Text
(
●f
we
take
the
words
as
they
runne
)
shewes
most
manifestly
,
that
on
the
seventh
day
,
even
th●
next
after
the
six
dayes
of
the
Crea●ion
,
God
ended
or
perfected
his
worke
,
and
on
that
day
he
rest●d
,
and
also
blessed
and
sanct●fied
it
to
be
his
Sabbath
.
Secondly
,
there
is
no
c●l●ur
of
reason
for
any
man
to
thinke
,
that
God
sh●uld
lay
the
ground
and
foundation
of
the
Sabbath
on
the
first
seventh
day
of
the
World
,
and
suffer
it
t●
lye
voide
,
and
of
no
use
,
and
never
goe
about
to
build
on
it
till
so
many
ages
after
,
God
cannot
endure
to
doe
any
thing
in
vaine
nor
to
suffer
any
thing
to
lye
void
,
&
to
be
of
no
use
,
which
of
it selfe
is
very
useful
.
Surely
,
as
he
loved
&
chos
al
the
holy
Fathers
from
the
begining
,
Thirdly
,
the
Lords
owne
words
which
he
spake
from
Mount
Sina
in
the
commaundement
of
the
Sabbath
,
are
most
cleare
,
and
doe
shew
that
God
blessed
and
sanctified
the
Sabbath
in
the
beginning
,
on
the
first
seventh
day
wherein
he
ended
his
wo●k
and
rested
.
For
he
doth
not
say
,
I
the
Lord
rested
on
the
seventh
day
from
works
of
creation
,
and
therefore
I
now
blesse
and
sanctifie
every
seventh
day
of
every
weeke
hereafter
.
But
the
Lord
rested
the
seventh
day
,
wherefore
the
Lord
blessed
the
Sabbath
,
and
sanctified
it
,
that
is
then
of
old
in
the
beginning
when
he
rested
,
he
blessed
and
sanctified
it
.
Fourthly
,
the
Sabbath-day
was
kept
and
observed
by
the
Israelites
a
moneth
before
they
came
to
Mount
Sina
,
Exo.
16.25.26
.
And
Moses
and
the
people
knew
that
the
seventh
day
after
that
God
began
to
raine
Manna
from
Heaven
,
for
to
be
their
bread
,
was
the
Lords
Sabbath
,
as
his
words
doe
plainely
shew
,
and
that
the
Lord
before
that
time
hath
by
his
word
appointed
it
to
be
the
rest
of
the
holie
Sabbath
.
Ve●s
.
23.
And
the
words
of
the
Lord
to
Moses
,
when
some
of
the
people
went
out
on
the
seventh
day
to
gather
Manna
,
doe
plainly
shew
,
that
God
had
before
that
time
given
them
Commaundements
and
Lawes
concerning
the
rest
of
the
seventh
day
;
For
in
the
28.
Verse
he
saith
:
How
long
will
ye
refuse
to
keep
my
Commaundements
and
Lawes
?
Intimating
that
their
going
out
on
the
seventh
day
was
a
refusing
to
k●ep
his
Lawes
,
which
of
old
he
had
given
,
and
before
this
had
revealed
to
them
.
For
otherwise
they
could
not
be
said
to
transgresse
:
Lawes
cannot
be
refused
to
be
kept
before
they
be
given
;
Wherefore
it
is
a
vaine
praetence
and
shift
,
which
some
use
to
decline
this
Argument
,
viz.
that
the
ceasing
●f
the
Manna
on
the
seventh
day
,
and
Moses
his
admonishing
of
the
people
to
rest
that
day
,
was
but
a
praeludium
of
the
fourth
Commandement
,
and
a
preparation
to
Gods
promulgation
of
it
;
For
the
words
of
the
Text
shew
most
plainely
,
that
the
intermission
of
Manna
was
an
evidence
of
the
Sabbath
already
sanctified
by
the
Commaundement
of
God
;
the
resting
of
the
Jsraelites
was
observing
and
obeying
of
the
Law
already
given
,
&
the
going
out
of
some
to
gather
Manna
on
the
seventh
day
,
was
refusing
to
keep
Gods
Law
given
in
the
first
institution
.
Now
,
for
Justine
Martyr
,
Tertullian
,
Jraeneus
,
their
words
doe
not
prove
any
thing
for
the
maintaining
of
this
opinion
;
Tertullian
denyes
onely
the
perpetuall
moralitie
of
the
Law
,
concerning
the
Iewish
Sabbath
,
and
calls
into
question
▪
not
the
institution
of
it
in
the
beginning
,
but
the
observation
of
it
by
the
first
Fathers
and
Patriarches
.
Iustine
Martyr
and
J●aeneus
say
,
that
Abraham
was
justified
without
circumcision
and
observation
of
Sabbaths
,
that
is
,
of
the
Ceremoniall
Sabbaths
commaunded
by
God
in
the
Ceremoniall
Lawes
given
by
Moses
,
not
without
observation
of
the
weekly
Sabbath
,
as
the
word
,
Zabbaton
,
Hierom.
trad
.
in
2
Gen.
Austin
in
Psal.
80.
the
best
learned
of
the
Fathers
affirme
,
as
Origen
,
Hi●rome
,
Austine
,
and
others
.
And
although
the
Scriptures
which
briefly
runne
over
the
lives
and
acts
of
the
Fathers
,
make
no
expresse
mention
of
their
observation
of
the
weekely
Sabbath
;
Yet
we
have
divers
places
which
minister
very
probable
Arguments
for
this
purpose
.
In
Genesis
,
cap.
4.3
.
It
is
said
,
that
at
the
end
of
dayes
,
Caine
brought
his
offering
to
the
Lord
,
that
is
on
the
Sabbath
,
which
was
the
end
of
the
weeke
and
the
last
of
the
dayes
.
The
Hebrew
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
signifie
at
the
end
of
dayes
,
and
howsoever
they
are
taken
to
signifie
in
processe
of
time
,
by
some
Learned
Translaters
,
yet
in
no
other
place
of
Scripture
doe
I
finde
,
that
they
signifie
any
other
end
of
dayes
,
but
of
a
certaine
sett
number
of
dayes
,
either
of
thirtie
or
for●ie
,
or
many
dayes
;
Or
of
the
dayes
of
a
whole
yeare
,
as
2
Sam.
14.26
.
where
it
is
said
at
the
end
of
dayes
,
according
to
dayes
,
t●at
is
of
every
yeare
.
Absalom
polled
his
head
.
And
1
King
.
17.7
.
at
the
end
of
dayes
,
that
is
of
a
yeare
(
●s
Tremellius
translates
the
words
)
the
brooke
dried
up
.
Now
,
I
see
no
reason
why
we
sh●uld
unde●st●nd
by
the
end
of
dayes
,
the
end
of
the
yeare
,
that
Caine
and
Abel
did
onely
at
the
end
of
the
yeare
offer
to
God
,
or
after
a
long
time
;
but
that
on
every
seventh
day
of
the
weeke
,
which
is
the
weekely
Sabbath
,
they
sacrificed
to
God
;
undoubt●dly
their
Father
Adam
,
who
taught
them
to
sacrifice
(
which
Worsh●pp
God
first
instituted
on
the
seventh
day
)
he
also
taught
them
the
day
of
Gods
holy
worship
even
the
Sabbath
which
God
had
sanctified
,
and
this
was
the
end
of
the
dayes
of
the
weeke
.
Also
in
the
same
fourth
of
Genesis
in
the
last
verse
,
it
is
said
,
that
when
Seths
Children
began
to
increase
,
that
then
men
began
to
call
on
the
name
of
the
Lord
;
that
is
as
learned
Iunius
well
expounds
the
words
,
they
began
to
assemble
themselves
together
in
publicke
assemblies
to
pray
unto
God
and
worship
him
,
even
all
Seths
seed
who
were
Gods
people
.
and
were
called
by
the
name
of
the
Lord
,
that
is
the
Children
of
God
,
as
we
see
Gen.
6.2
.
Now
,
as
they
had
solemne
and
set
meetings
,
so
undoubtedly
they
had
a
set
time
,
even
every
Sabbath
or
seventh
day
,
and
set
places
or
Churches
;
for
without
set
time
and
place
there
can
be
no
solemne
invocation
or
worshipp
in
solemne
assemblies
,
as
common
sense
teacheth
.
And
that
Noah
when
he
came
out
of
the
Arke
began
to
observe
the
rest
of
the
Sabbath
,
and
did
offer
a
sacrifice
of
the
rest
that
is
of
the
holy
Sabbath
,
and
that
God
was
well
pleased
with
it
.
Me
thinkes
the
Hebrew
words
in
the
originall
Text
teach
very
plainely
;
Now
,
all
these
things
well
weighed
and
laid
together
doe
shew
that
this
opinion
,
though
held
by
some
learned
men
,
is
but
a
meere
dreame
and
idle
fancie
.
And
indeed
the
very
first
words
in
which
God
gave
the
fourth
commaundement
,
to
wit
,
remember
the
Sabbath
day
to
keep
it
holy
,
are
of
themselves
alone
a
sufficient
argument
to
prove
,
that
the
Lord
did
not
in
giving
the
Law
from
Mount
Sina
first
institute
the
Sabbath
day
;
but
onely
did
renew
the
memory
of
it
,
and
of
the
first
institution
thereof
by
renewing
and
receiving
his
old
commandement
,
by
which
he
on
the
first
seventh
day
of
the
World
did
sanctifie
it
.
There
is
another
opinion
which
divers
both
auncient
and
moderne
Christians
do
hold
upon
a
better
ground
;
for
they
do
gather
&
conclude
with
one
generall
consent
from
the
plaine
words
of
this
Text
,
that
God
in
the
beginning
immediatly
after
the
creation
ended
,
did
give
the
law
of
the
Sabbath
,
and
did
blesse
and
sanctifie
the
seventh
day
of
the
first
weeke
of
the
world
,
and
every
seventh
day
of
every
weeke
following
,
and
commanded
it
to
be
kept
an
holy
Sabbath
,
in
memory
of
his
rest
on
the
seventh
day
.
But
howsoever
,
they
all
agree
in
the
generall
;
yet
in
divers
speciall
and
particular
things
they
doe
much
differ
.
1.
Some
hold
,
that
the
law
of
the
Sabbath
was
given
to
man
in
the
state
of
innocency
,
before
his
fall
on
the
sixth
day
,
and
that
it
was
written
in
mans
heart
,
that
he
ought
to
keepe
the
seventh
day
holy
;
and
that
if
man
had
continued
in
his
integrity
,
he
would
have
kept
the
seventh
day
of
every
weeke
an
holy
rest
unto
the
Lord
his
God
.
2.
Others
hold
,
that
the
Sabbath
was
instituted
not
in
the
state
of
innocency
,
nor
before
mans
fall
,
which
happened
towards
the
end
of
the
sixth
day
;
but
that
on
the
seventh
day
when
God
rested
from
the
worke
of
Creation
,
he
then
did
blesse
&
sanctifie
that
&
every
seventh
day
and
appointed
it
to
be
a
weekly
Sabbath
,
&
the
law
by
which
he
instituted
the
Sabbath
:
was
no
other
but
such
as
was
written
in
mans
heart
in
the
creat●on
,
&
that
man
by
the
instinct
of
nature
would
haue
obeyed
that
law
and
kept
the
Sabbath
in
the
state
of
innocnecy
,
if
he
h●d
stood
&
continued
therein
.
3
A
third
sort
are
of
opinion
,
that
the
Sabbath
was
instituted
and
the
Commandement
for
the
keeping
therof
given
in
the
state
of
innocency
,
and
yet
not
till
the
seventh
day
:
for
they
imagine
that
man
stood
more
then
one
day
,
and
did
in
his
innocency
keepe
the
Sabbath
,
and
if
he
had
continued
would
haue
alwaies
kept
it
;
not
by
any
instinct
of
nature
or
light
of
naturall
reason
created
in
him
&
moveing
him
so
to
do
,
but
by
a
possitiue
law
and
Precept
giuen
by
God
:
of
the
same
nature
and
kinde
with
the
Commandement
of
abstaining
from
the
tree
of
knowledge
of
good
and
euill
.
In
all
and
euery
of
these
opinions
I
finde
some
failling
,
and
noe
consent
and
perfect
agreement
with
the
word
of
God
.
First
they
all
go
too
farre
,
and
haue
not
one
word
in
scripture
to
warrant
their
opinion
:
that
Adam
in
the
state
of
innocency
should
and
would
haue
kept
every
seventh
day
for
an
holy
rest
,
&
that
God
would
haue
required
it
at
his
hands
.
For
all
Scriptures
which
mention
the
Sabbath
do
speake
of
it
as
of
an
holy
signe
looking
altogether
towards
Christ
and
towards
the
state
of
grace
and
glory
in
him
,
and
not
towards
the
state
of
innocency
.
It
is
most
certain
that
man
in
that
state
was
perfect
with
naturall
perfection
,
at
all
times
equally
disposed
to
obey
God
&
to
serue
him
,
and
to
remember
his
Creation
and
to
honour
his
Creatour
.
He
needed
no
obseruation
of
any
day
to
put
him
in
minde
of
any
thing
which
he
had
before
known
,
&
which
god
had
revealed
to
him
,
his
memorie
was
perfect
,
and
he
knew
whatsoever
was
needfull
for
him
to
know
or
doe
in
that
present
state
.
And
his
will
was
every
m●ment
ready
to
doe
wha●soever
he
knew
to
be
right
,
hee
needed
no
signe
to
ad●onish
him
of
his
duty
,
or
to
moue
him
to
do
it
in
due
seas●n
.
He
did
not
labour
nor
weary
himselfe
,
every
day
was
to
him
a
da●e
of
delight
and
pleasure
of
rest
and
recreation
,
and
in
every
creature
which
he
did
see
or
medle
with
,
he
did
behold
&
take
notice
of
the
wisdome
&
goodnesse
of
God
,
In
a
word
:
his
whole
life
was
a
constant
&
obedient
seruice
of
God
,
and
there
was
no
inequality
nor
lesse
worship
of
God
in
one
then
in
another
,
for
he
fully
serued
God
at
all
times
:
W●osoever
denyes
this
must
needs
deny
therein
mans
perfection
&
constant
conformity
to
God
in
the
state
of
innocency
.
For
where
one
day
is
kept
better
then
another
,
there
is
inequality
,
and
noe
constant
vniformity
in
himselfe
nor
conformitie
to
Gods
will
.
In
the
Second
place
,
they
who
hold
that
the
Sabbath
was
first
instituted
after
mans
fall
,
&
yet
that
it
was
written
in
mans
heart
in
the
state
of
innocency
,
and
he
then
was
bound
to
keepe
it
:
they
fall
into
many
absurdities
.
First
that
a
man
was
bound
to
keepe
a
Sabbath
before
ever
it
was
instituted
.
Secondly
,
that
God
did
by
his
word
&
commandment
teach
má
in
vain
that
which
he
was
fully
taught
alreadie
&
had
written
in
his
heart
.
Thirdly
,
that
God
gaue
to
man
a
law
in
vaine
after
his
fall
when
he
knew
he
was
become
vnable
to
keep
it
.
3.
They
who
hold
that
the
Law
of
the
Sabbath
was
not
written
in
mans
heart
,
but
was
a
positiue
Law
given
in
the
state
of
innocency
,
of
the
same
nature
with
that
Commandement
of
mans
not
eating
of
the
tree
of
knowledge
,
They
doe
make
this
Commandement
of
the
Sabbath
vtterly
voyd
by
mans
fall
,
euen
as
that
of
not
eating
is
now
voyd
,
and
was
not
to
bee
renued
after
mans
fall
.
But
of
the
vnsoundnesse
and
vanity
of
these
opinions
I
shall
speake
more
fully
,
when
I
come
to
shew
what
kind
of
law
that
of
the
Sabbath
is
,
and
how
that
commandement
bindes
men
.
Now
because
I
cannot
find
any
solidity
,
or
satisfaction
in
any
of
these
opinions
,
J
haue
left
humane
writings
even
of
the
best
learned
,
and
haue
betaken
my selfe
wholy
to
the
searching
of
the
Holy
Scriptures
,
Gods
most
pure
infallible
W●rd
,
and
what
light
J
finde
therein
for
the
manifestation
of
the
truth
I
will
not
hide
nor
cover
,
but
set
it
before
you
openly
.
And
for
the
time
when
God
first
instituted
the
Sabbath
,
I
conceive
it
to
haue
been
not
in
the
state
of
innocency
,
but
after
mans
fal
imediately
,
&
yet
upon
the
seventh
day
wherein
God
rested
from
the
worke
of
the
creation
,
as
my
text
here
sayth
,
and
although
this
may
seeme
to
crosse
the
order
of
the
History
as
is
here
laid
down
by
Moses
,
because
mans
fall
related
a
while
after
his
sanctification
of
the
Sabbath
,
even
in
the
third
Chapt.
Yet
let
this
moue
no
man
,
for
Moses
doth
not
set
downe
al
thi●gs
in
order
as
they
were
done
in
this
&
the
next
Chapter
,
but
first
he
speaks
of
the
finishing
of
Heaven
and
Earth
,
and
all
the
host
of
them
,
and
then
of
Gods
rest
,
and
of
the
sanctifying
of
the
seventh
day
,
&
then
returnes
to
speak
of
thi●gs
which
were
done
before
:
as
the
planting
of
the
garden
in
Eden
,
which
was
a
worke
of
the
third
day
,
and
the
making
of
the
woman
and
forming
her
of
a
rib
taken
out
of
mans
side
,
and
mans
naming
of
al
living
creatures
before
the
woman
was
made
,
which
things
were
done
on
the
sixt
day
.
Also
in
this
chapter
the
forming
of
the
man
is
related
before
the
planting
of
the
garden
and
the
watering
of
it
with
a
river
which
was
devided
into
foure
Heads
,
though
it
is
most
euident
that
before
there
was
a
man
to
till
the
ground
,
God
made
every
plant
&
tree
that
was
pleasant
to
the
eye
and
good
for
food
,
to
grow
out
of
the
ground
,
that
is
all
the
trees
of
the
garden
amongst
the
rest
ver.
5
,
Wherefore
we
must
not
cleave
strictly
to
the
order
in
which
Moses
sets
things
downe
in
this
Chapter
,
nor
take
all
things
to
be
first
done
which
are
here
first
related
,
for
then
wee
should
beleeve
that
plants
,
herbes
,
trees
,
man
and
woman
were
all
created
after
that
the
workes
of
creation
were
finished
,
and
after
Gods
resting
one
the
seventh
day
.
But
to
passe
by
all
needlesse
doubts
,
let
us
come
to
the
proofes
of
this
point
which
proue
strongly
that
Gods
institution
of
the
Sabbath
was
not
in
mans
innocency
but
af●er
his
fall
▪
First
,
the
very
words
of
my
text
affirme
that
the
Sabbath
was
instituted
on
the
seventh
day
,
for
first
it
is
said
in
expresse
words
,
that
on
the
seventh
day
God
rested
&
blessed
&
sanctified
that
day
.
Secondly
,
the
things
which
gaue
God
occation
to
sanctifie
the
seventh
day
;
&
upon
which
the
first
institution
of
the
Sabbath
was
grounded
came
not
to
passe
,
neither
were
they
in
being
vntill
the
seventh
day
,
that
is
Gods
perfecting
of
the
worke
and
resting
from
al
he
work
which
he
had
made
:
the
words
of
the
text
are
very
plain
On
,
or
in
the
seven●h
day
God
ended
his
worke
and
rested
,
and
because
of
this
resting
he
blessed
and
sanctified
the
seventh
day
,
And
therefore
the
sanctifying
of
the
seventh
day
which
was
the
institution
of
the
Sabbath
,
cannot
be
before
the
seventh
day
;
The
building
could
not
bee
beefore
their
was
ground
to
build
on
,
neither
could
the
worke
goe
before
the
cause
and
occation
of
it
.
Thirdly
,
it
is
against
all
reason
to
thinke
that
God
actually
blessed
and
sanctified
the
seventh
day
,
and
made
●it
his
Holy
Sabbath
before
it
came
into
being
.
Now
this
ground
being
very
cleare
,
that
the
Sabbath
was
instituted
on
the
seuenth
day
from
the
beginning
of
the
creation
&
not
before
.
I
proceed
to
a
second
ground
,
to
weet
:
that
man
did
fall
towards
the
end
of
the
sixt
day
,
even
on
the
same
day
in
which
he
was
created
,
which
being
fully
proved
,
Jt
well
necessarily
follow
That
the
fi●st
institution
of
the
Sabbath
was
after
mans
fall
and
not
in
the
state
of
innocency
.
First
that
man
did
fall
vpon
the
very
day
of
his
creation
the
sixt
day
,
I
proue
by
plaine
Scriptures
and
by
strong
arguments
grounded
on
them
.
The
first
testemony
is
that
speech
of
David
,
Psalme
49.12
.
Man
beeing
in
honour
lodged
not
a
night
therein
,
but
became
like
the
Beasts
that
perish
.
Soe
the
words
runne
in
the
originall
text
,
&
we
cannot
without
wresting
of
the
words
from
their
proper
sence
in
the
Hebrew
,
expound
them
of
any
other
person
but
of
the
fir●t
Adam
,
&
of
his
fall
,
the
word
which
is
in
our
translation
(
man
)
is
Adam
in
the
Hebrew
,
and
the
words
which
we
read
in
our
Engglish
(
abideth
not
)
Bal-jalim
,
and
in
the
Hebrew
signifie
,
lodged
not
a
night
therein
:
as
appeareth
by
other
Scriptures
,
in
which
it
is
continually
vsed
to
signifie
lodging
or
tarrying
for
a
night
,
viz.
Exod.
23.18
.
&
34.25
.
Devt
.
16.
4.
where
God
forbids
the
Israelites
to
let
the
fat
of
their
Sacrifice
,
or
any
part
of
the
fl●sh
of
the
Paschall
lambe
:
lodge
with
them
all
night
till
the
morning
.
and
2
Sam.
17.8
.
where
Hushai
saith
to
Absalom
of
his
Father
David
,
that
he
was
a
man
of
warre
,
and
would
not
lodge
with
the
people
.
And
2
Sam.
19.8
.
where
Joab
saith
to
David
,
there
will
not
one
abide
with
thee
one
night
.
And
Psal.
30.5
.
where
it
is
said
,
that
weeping
may
lodge
for
a
night
,
but
joy
commeth
in
the
morning
.
And
soe
in
all
other
Scriptures
this
word
is
vsed
.
And
the
learned
Hebrews
who
best
know
the
propriety
of
the
phrase
:
vnderstand
this
place
of
Adam
and
of
his
falling
on
the
day
of
his
Creation
,
and
not
continving
one
night
in
the
honourable
state
of
innocency·
The
Second
testimonie
is
that
speach
of
our
Sauiour
Ioh.
8.
44.
where
he
saith
that
the
Devill
was
a
murtherer
of
man
&
alier
from
the
beg●nning
&
abode
not
in
the
truth
.
By
the
beginning
is
meant
the
first
day
of
mans
Creation
,
&
it
is
never
absolutely
vsed
in
any
other
sence
but
for
the
time
of
the
first
Creation
.
Now
if
the
Devill
did
lie
&
deceiue
&
murther
man
by
drawing
him
to
sin
from
the
first
day
,
of
mans
being
,
it
follows
that
man
did
fall
the
sixt
day
,
on
which
was
the
day
of
his
creation
.
The
third
proofe
is
grounded
on
the
words
which
passed
between
the
woman
&
the
serpent
T
;
he
serpents
speech
implies
that
as
yet
they
had
not
eaten
of
any
tree
,
&
that
he
set
upon
the
woman
immediately
after
that
God
had
given
them
commandement
not
to
eate
of
the
tree
of
knowledg
;
the
words
which
he
uset●
(
Y●a
,
or
is
it
even
soe
)
they
are
a
forme
of
speech
vsed
by
one
that
standing
aloofe
and
ouer
hearing
what
was
forbidden
,
doth
immediatelie
step
in
and
askes
the
party
to
whom
the
commandement
was
given
if
it
were
even
soe
as
he
conceived
.
And
the
womans
answ●r
is
in
such
a
word
as
is
of
●he
future
tence
in
Hebrew
,
and
signifies
not
an
act
past
or
present
,
Least
hee
put
forth
his
h●nd
and
●ake
and
eate
of
the
tree
of
life
,
which
was
the
state
of
naturall
life
;
Now
this
had
beene
too
late
if
they
had
alreadie
before
eaten
of
it
.
Fourthly
,
soe
soone
as
God
had
created
the
woman
,
and
given
her
to
the
man
,
he
gaue
them
the
blessing
of
fruitfulnesse
,
and
the
desire
of
procreation
of
children
which
is
most
naturall
to
man
,
&
he
did
bid
them
increase
and
multiply
,
soe
we
reade
Chapt.
1.28
.
&
vndoubtedly
they
would
not
haue
neglected
the
blessing
of
multiplying
and
increasing
mankind
,
but
if
they
had
continued
in
their
integrity
one
night
,
the
woman
by
companying
with
the
man
would
haue
conceiued
a
pure
seed
without
sinne
,
for
there
was
no
barrennesse
of
the
wombe
in
innocency
,
that
came
in
as
a
curse
after
the
fall
.
Chapt
,
3.16
.
F●ftly
,
the
v●rity
of
God
threatening
,
and
the
strictness●●f
his
justice
required
that
in
the
same
day
w●erein
man
sinned
,
in
the
same
should
the
sentence
of
death
,
bee
executed
,
the
words
of
the
law
are
very
peremtory
ver.
17.
In
the
day
that
thou
ea●st
thou
shalt
surely
dye
.
Which
sentence
was
fully
and
truly
execu●ed
,
though
not
on
Adam
himselfe
,
yet
on
Christ
the
second
Adam
mans
surety
.
The
fi●st
Adam
all
his
posterity
are
the
same
day
made
subject
to
death
,
wherein
they
act
or
pertake
actually
of
this
transgression
,
&
Christ
the
second
Adam
who
vndertooke
to
satisfie
the
Law
for
this
sinne
and
to
suffer
the
punishment
due
to
it
and
all
sin
w●ich
spring
f●om
this
root
,
did
certainly
dy
on
the
same
day
,
&
at
the
same
houre
of
the
day
in
which
the
first
Adam
transgressed
,
so
Irenaeus
&
divers
of
the
ancients
&
other
acute
writers
do
hold
,
&
they
well
observe
,
that
on
the
sixt
day
of
the
weeke
on
which
day
Adam
was
created
and
after
the
ninth
houre
of
that
day
,
that
is
in
the
afternoone
and
to●ards
the
end
of
the
day
Christ
suffered
both
a
cursed
bodily
death
on
the
Crosse
,
and
also
the
agonies
and
paynes
of
t●e
second
death
,
as
he
sheweth
by
his
crying
out
My
God
,
My
God
,
why
hast
thou
fo●saken
mee
.
And
by
his
word
Consummatum
est
,
that
is
the
fulnesse
and
vtmost
extremity
of
torments
is
come
,
or
now
is
the
utmost
ex●remity
of
my
paynfull
suffering
.
And
therefore
it
is
very
probable
and
cannot
without
scornefull
wrangling
be
denied
,
that
Adams
fall
was
about
the
same
time
of
the
sixt
day
,
which
doth
make
good
the
word
of
God
and
shew
the
verity
of
his
threatning
law
,
and
his
admirable
wisdome
and
providence
in
thinking
of
man●
Redemption
before
he
would
suffer
man
to
fall
.
Sixtly
if
Adam
had
stood
any
while
,
even
one
daie
or
night
or
more
vntill
he
had
eaten
of
the
tree
of
life
,
which
seemes
to
be
aseale
of
the
first
Couenant
of
life
by
workes
of
natural
righteousnes
,
it
is
likely
that
he
could
not
haue
falne
,
nor
the
Devill
been
suffered
to
tempt
him
,
or
if
after
the
tast
of
the
sweetnes
of
the
tree
of
life
,
and
the
sealing
of
the
couenant
of
life
by
his
owne
workes
of
obedience
,
he
had
fallen
:
surelie
his
fall
had
been
more
desperate
,
even
totall
and
finall
apostacy
:
for
which
God
alloweth
no
Sacrifice
to
be
offered
nor
prayer
to
be
made
,
Lastly
,
it
seems
by
divers
other
Reasons
very
probable
,
that
man
did
fall
on
the
sixt
day
before
he
had
eaten
of
the
tree
of
life
,
which
if
he
had
beene
left
to
himselfe
,
and
if
he
had
not
beene
prevented
and
seduced
by
the
Devill
he
would
haue
done
.
First
because
the
Covenant
of
life
by
mans
owne
workes
of
obedience
,
being
sealed
by
his
eating
of
that
tree
which
was
the
seale
of
that
Covenant
:
as
appeares
by
Gods
speech
Gen.
3.23
.
Man
had
beene
confirmed
in
that
naturall
life
&
estate
wherein
God
created
him
,
and
the
Devill
could
haue
had
no
power
either
to
seduce
him
or
to
prevaile
by
his
temptations
.
Secondly
the
things
which
Adam
did
after
his
creation
and
before
his
fall
:
could
not
be
done
orderly
and
distinctly
in
lesse
then
a
good
part
of
a
day
.
First
God
brought
all
living
creatures
before
him
,
and
hee
tooke
notice
of
them
and
gaue
to
every
kinde
of
creature
fitt
names
,
before
the
woman
was
made
,
as
appeares
ver.
20.
Then
God
cast
him
into
a
deep
sleep
and
tooke
one
of
his
ribs
,
and
formed
it
into
a
woman
and
brought
her
to
him
.
After
that
God
gaue
them
the
blessing
of
fruitfulnesse
,
and
said
be
fruitfull
and
multiply
,
he
also
gaue
them
rule
and
dominion
over
all
creatures
,
and
appointed
them
all
Trees
bearing
fruit
,
and
Hearbes
bearing
seed
for
their
meat
,
and
set
man
to
keep
and
dresse
the
garden
,
and
withall
hee
gaue
them
the
commandement
to
abstain
from
the
tree
of
knowledge
of
good
&
evill
,
before
they
were
tempted
&
drawne
into
sinne
&
transgression
.
Therefore
their
fall
must
needes
be
towards
the
end
of
the
day
,
after
the
ninth
houre
,
at
the
same
time
of
the
day
in
which
Christ
sufferd
death
and
gaue
vp
the
ghost
:
as
the
Gospell
shewes
Math.
27.46
.
and
soe
the
day
and
houre
of
mans
first
sinne
,
was
the
daie
and
houre
of
death
for
sinne
according
to
Gods
threatning
ver.
17.
Thirdly
after
their
fall
&
the
sight
of
their
nakednesse
,
they
sewed
fig
leaues
together
&
made
them
Aprones
,
&
by
this
time
we
may
suppose
that
the
sunne
did
set
&
the
coole
of
the
day
approached
,
even
the
breathing
winde
which
commonly
blowes
af●er
the
setting
of
the
sun
&
did
blow
in
the
night
of
the
seuenth
day
,
at
which
time
they
heard
Gods
voice
walking
in
the
garden
,
which
was
tirrible
vnto
them
,
partly
by
reason
of
the
darknes
of
the
night
,
and
partly
through
the
conscience
of
their
sinne
,
and
the
shame
of
nakednesse
which
sin
brought
vpon
them
,
&
hereupon
they
hid
themselues
from
Gods
presence
among
the
trees
of
the
garden
,
which
shelter
was
too
vaine
&
foolish
no
way
able
to
hide
them
from
Gods
pure
eyes
.
Therefore
certainly
they
did
sinne
and
fall
towards
the
end
of
the
sixt
day
in
which
they
were
created
.
And
justly
might
Adam
haue
cursed
the
day
of
his
creation
,
if
Christ
had
not
immediatly
betimes
on
the
seventh
day
been
promised
,
and
had
not
actually
and
openly
vndertaken
to
become
the
seed
of
the
woman
,
and
began
to
be
an
actuall
mediatour
for
mans
redemption
.
And
thus
I
haue
by
the
help
&
light
of
Scriptures
made
it
plaine
and
manifest
,
that
mans
first
sinne
and
fall
was
on
the
sixt
daie
.
And
that
the
first
institution
of
the
Sabbath
being
vpon
the
seventh
day
,
must
needs
be
after
mans
fall
and
not
in
the
state
of
innocency
.
CHAP.
2.
NOw
this
proving
&
demonstrating
of
the
first
point
in
my
text
,
●o
weet
:
the
time
of
the
first
institution
of
the
Sabbath
,
doth
lead
vs
directly
as
it
were
by
the
hand
vnto
the
second
maine
point
,
that
is
,
the
ground
upon
which
the
Sabbath
was
founded
,
and
the
true
outward
moving
cause
and
occation
of
the
first
institution
of
it
.
First
we
may
hence
collect
that
the
ground
of
the
Sabbath
is
not
any
thing
revealed
or
done
on
the
sixe
daies
of
the
creation
,
&
therfore
there
was
no
vse
of
the
Sabbath
nor
place
for
it
in
the
state
of
innocency
,
neither
is
it
a
commemoration
of
any
thing
then
brought
into
beeing
,
but
rather
of
Gods
resting
from
creation
and
ceasing
to
proceed
further
in
perfecting
the
world
by
way
of
creation
.
Secondly
,
that
the
true
ground
must
bee
sought
and
found
among
the
things
which
came
to
passe
on
the
seventh
day
,
and
after
the
state
of
innocency
which
ended
at
mans
transgration
and
fall
,
now
this
we
will
seeke
in
the
next
words
of
the
text
.
The
ground
of
the
Sabbath
.
And
on
the
seuenth
day
God
ended
his
worke
which
he
had
made
,
and
on
the
seuenth
day
God
rested
from
all
his
workes
which
he
had
made
,
and
God
blessed
the
seuenth
day
.
In
these
words
we
may
obserue
three
distinct
things
concurring
on
the
seventh
day
.
First
Gods
ending
or
perfecting
of
the
whole
worke
or
busines
of
the
creation
.
Secondly
Gods
resting
from
that
worke
and
ceasing
to
proceed
that
way
,
and
●iving
over
to
vphold
the
world
&
to
repaire
man
&
other
creatures
(
which
were
●rought
vnder
corruption
&
through
his
fall
made
subject
to
vanity
)
by
the
meer
worke
of
creation
.
Thirdly
Gods
blessing
the
seventh
daie
by
revealling
therein
agreat
blessing
,
farre
a
boue
all
the
good
which
he
shewed
in
the
sixt
daies
of
●he
creation
.
That
these
are
the
true
grounds
of
the
Sabbath
,
and
that
God
because
of
these
concurring
&
comming
together
on
the
seventh
day
,
did
sanctifie
it
&
made
it
an
Holy
Sabbath
,
to
be
kept
by
man
for
an
Holy
rest
,
the
words
following
immediately
do
shew
where
it
is
said
God
did
sanctifie
the
seventh
day
,
because
in
it
he
rested
from
all
his
worke
of
creation
,
and
from
dealing
&
doing
that
way
.
These
three
points
,
I
will
therefore
proue
and
explaine
out
of
rhe
words
of
the
text
in
there
order
.
First
for
Gods
ending
or
perfecting
of
his
workes
which
he
had
made
,
God
ended
his
workes
which
he
had
made
.
]
the
words
in
the
Originall
Hebrew
text
are
these
;
Vaiecal
Elchim
melacht●
asher
gnassah
,
which
are
diuersly
translated
and
expounded
by
the
learned
translaters
and
expositers
of
this
text
.
The
Uulger
Latine
runnes
thus
:
Cumpleuitque
D●us
opus
suum
quod
fecerat
.
That
is
,
God
finished
his
worke
which
he
had
made
,
or
God
made
his
worke
compleat
on
the
seventh
day
,
The
Greeke
Septuagints
render
the
words
thus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
God
perfected
his
worke
on
t●e
sixt
day
.
The
Caldee
paraphraseth
thus
.
On
the
seventh
day
God
delighted
in
his
worke
which
h●
had
made
.
Trem●llious
&
Junious
and
many
other
learned
expositers
do
reade
the
words
thus
:
That
before
the
seventh
day
God
had
ended
his
worke
,
&
had
finished
it
on
the
se●enth
day
that
is
,
when
the
seventh
day
come
he
had
ended
the
creation
.
The
words
thus
diversly
translated
seemes
to
haue
severall
meaning
and
may
bee
taken
in
divers
and
severall
sences
.
The
Uulger
Latine
which
is
all
one
with
our
English
translation
seems
,
to
make
this
the
sence
of
the
words
.
That
on
the
seventh
day
God
made
an
end
of
his
worke
,
which
till
then
was
not
fully
finished
,
and
that
in
memory
and
for
joy
of
the
finishing
of
his
worke
and
makeing
it
fully
compleat
on
the
seventh
day
,
he
sanctifyed
that
day
to
be
his
Holy
Sabbath
.
The
Caldee
paraphrase
seemes
to
make
the
joy
&
delight
which
God
tooke
in
viewing
all
the
worke
of
creation
on
the
seventh
day
,
to
be
a
ground
&
cause
of
Gods
sanctifying
that
day
for
his
Sabbath
Tremellius
and
the
learned
who
agree
with
him
,
seeme
to
hold
that
God
had
before
on
the
sixt
day
ended
all
the
works
of
the
creation
.
And
all
Being
finished
when
the
seventh
day
came
,
that
was
the
only
day
of
the
weeke
in
which
God
had
no
worke
left
to
be
finished
,
nor
any
thing
to
make
,
and
therefore
he
made
this
his
Holy
day
and
day
of
rest
.
This
also
seemes
to
be
the
meaning
of
the
Greeke
Septuagints
,
who
for
this
purpose
haue
changed
the
Hebrew
text
,
and
instead
of
the
seventh
day
,
put
in
the
sixt
day
for
the
ending
of
the
weeke
,
and
the
seventh
day
they
make
the
day
onely
of
Gods
resting
.
Now
of
all
these
translations
taken
in
these
Uulgar
sences
,
there
is
not
any
on
which
can
give
full
satisfaction
and
remove
all
doubts
and
scruples
:
Yea
if
we
receive
and
grant
them
all
,
some
difficulties
will
still
remayne
;
A●d
therefore
,
for
the
removing
of
all
doubts
&
full
manifestation
of
the
truth
,
I
will
endeavour
to
search
and
diue
fur●her
into
the
words
of
the
Originall
Hebrew
text
,
and
to
finde
out
a
further
sence
and
meaning
;
by
comparing
them
with
other
Scriptures
which
giue
more
light
unto
them
,
and
in
so
doing
J
will
make
use
of
these
severall
traslations
&
sences
,
to
gather
some
light
and
strength
from
them
,
and
from
the
difference
which
is
among
them
for
the
more
full
manifestation
of
the
truth
which
I
shall
commend
vnto
you
.
First
for
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
here
translalated
,
Ended
,
Perfected
,
Finished
,
it
signifies
in
the
first
and
most
proper
and
full
sence
,
to
bring
a
thing
to
the
full
end
of
it
,
soe
that
now
it
hath
al
which
belongs
to
it
in
any
kinde
.
Some
times
it
is
vsed
in
Scripture
to
signifie
the
beginning
of
a
thing
to
the
last
end
of
it
,
either
by
consuming
of
it
,
and
bringing
it
to
an
●nd
of
beeing
&
well
beeing
which
it
had
before
Iob.
4.9
.
By
the
Breath
of
Gods
Nostrills
the
wicked
are
sayd
to
be
consumed
,
&
Isa.
1.25
.
or
by
ceasing
to
continue
it
if
it
be
a
trans●et
action
or
speech
:
as
Gen.
17.22
.
God
ended
his
speech
or
talke
with
Abraham
,
that
is
:
ceased
to
continue
it
,
and
Exod.
34.33
.
&
1
Sam.
10.13
.
&
2
Sam.
6.18
.
1
King
.
7
40.
where
mention
is
made
of
Moses
his
ceasing
to
speake
,
of
Saulls
making
an
end
of
prophicieing
,
and
D●vid
of
offering
Sacrifice
,
&
Hiram
of
his
working
.
This
sence
is
in
no
case
to
be
admitted
.
First
because
God
consumed
not
the
workes
which
he
had
made
before
,
neither
did
God
bring
his
working
and
making
of
creatures
to
an
end
by
ceasing
to
continue
it
,
for
that
was
the
sixt
day
when
he
had
made
the
woman
the
last
creature
which
h●
made
,
then
hee
ceased
from
his
working
and
brought
it
to
an
end
.
Secondly
because
consuming
and
destroying
of
creatures
,
can
be
noe
good
ground
of
blessing
and
sanctifying
the
daie
and
time
in
which
it
is
done
.
Some
times
this
word
is
vsed
to
signifie
the
bringing
of
a
thing
to
the
full
end
of
perfection
,
either
by
adding
to
the
last
&
vtmost
thing
which
belongs
to
the
nature
,
kinde
and
beeing
of
it
,
soe
that
now
it
wants
no
perfection
which
it
ought
to
haue
in
that
kinde
,
thus
the
word
is
vsed
2
Chro.
7.11
.
wher
it
is
said
that
Salomon
finished
the
House
of
the
Lord
,
&
Exod.
40.33
.
Moses
finished
all
the
work
of
the
Tabernacle
.
Or
else
by
adding
to
it
more
then
naturally
belongs
to
it
:
even
some
supernaturll
and
extraordinary
perfection
,
thus
the
word
is
vsed
Ezech.
16.14
.
where
it
is
said
that
God
made
Jerusalem
perfect
by
his
beauty
which
he
put
vpon
his
people
whom
he
placed
to
dwell
therein
:
even
David
and
other
holy
men
whom
he
beautified
with
supernaturall
&
saving
guifts
&
graces
.
In
this
last
sence
I
conceiue
the
word
to
be
especially
here
vsed
.
For
it
is
most
certain
that
God
brought
al
things
to
the
full
end
&
natural
perfection
on
the
sixt
day
when
he
created
man
and
woman
,
and
gaue
them
rule
&
dominion
over
all
living
creatures
,
and
appointed
all
things
which
he
had
made
to
serue
for
their
vse
,
and
soe
much
the
last
words
of
the
first
Chap.
shew
,
where
it
is
said
:
God
saw
euery
thing
which
he
had
made
,
&
behold
it
was
very
good
,
&
this
was
before
the
end
of
the
sixt
day
.
And
therfore
that
giving
of
full
naturall
beeing
and
perfection
cannot
be
this
which
is
here
said
to
be
on
the
seventh
day
.
If
we
should
here
vnderstand
that
perfecting
and
finishing
of
the
work
;
we
must
either
with
the
70
Greek
Translatours
corrupt
the
text
,
and
for
the
seventh
put
the
sixt
day
;
or
else
with
Tremelius
and
others
,
straine
the
plaine
words
of
the
text
,
and
make
this
the
sence
of
them
;
In
the
seventh
day
(
that
is
before
the
seventh
day
)
God
ended
,
that
is
:
God
had
ended
his
work
&
already
finished
it
before
,
to
weet
:
on
the
sixt
day
;
which
being
granted
▪
It
will
herevpon
follow
,
either
that
this
perfecting
of
Gods
work
is
no
ground
of
the
Sabbath
at
all
,
or
else
that
the
sixt
should
rather
be
the
Sabbath
,
because
it
was
the
day
and
time
in
which
God
brought
the
created
worke
to
perfection
.
But
here
in
the
originall
text
,
the
Hebrew
words
are
Beiem
hashebingi
.
In
the
seventh
day
,
that
is
within
the
compasse
of
that
day
God
perfected
his
worke
which
he
had
before
made
and
created
on
the
six
dayes
,
and
therefore
I
doe
verily
conceive
and
beleeve
,
and
dare
be
bold
to
affirme
for
a
certaine
truth
,
that
on
the
seventh
day
,
God
gave
to
the
which
he
had
before
made
very
good
and
perfect
,
with
naturall
&
mutable
perfection
,
(
&
which
the
Devill
by
mans
fall
had
marred
and
defaced
)
now
another
second
and
greater
,
even
supernaturall
perfection
by
promising
Christ
the
blessed
seed
of
the
woman
for
the
restauration
of
the
work
defaced
,
and
by
Christ
his
vndertaking
not
only
to
redeeme
us
from
all
evills
which
entered
in
by
mans
sinne
,
&
from
that
mutability
of
estate
in
which
we
were
all
created
:
but
also
to
exalt
us
to
a
farre
more
excellent
state
and
condition
,
even
to
the
state
of
immutable
grace
here
;
&
of
eternall
life
a●d
glory
in
the
sight
and
fruition
of
God
in
Heaven
hereafter
in
the
world
to
come
.
That
Adam
did
sinne
and
fall
on
the
sixth
day
which
we
call
Fryday
,
&
in
all
liklihoode
towards
the
evening
about
the
same
houre
in
which
Christ
dyed
on
the
Crosse
to
redeeme
vs
from
that
sinne
and
all
sinnes
which
therby
entered
into
the
world
,
I
haue
proved
before
.
That
after
mans
fall
and
discouerie
of
his
nakednes
,
and
sowing
of
figge
leaues
together
for
aprons
,
Gods
voyce
was
heard
walking
in
the
garden
in
the
coole
of
the
day
,
that
is
,
after
the
sunne
was
gone
down
&
the
seventh
day
begunne
,
&
that
Adam
hid
himselfe
the
words
of
the
text
affirme
plainly
in
the
third
Chapter
.
Also
that
after
the
conventing
examining
and
arraigning
of
the
man
&
the
woman
,
and
cursing
of
the
serpent
,
and
also
of
the
earth
;
&
passing
sentence
of
punishment
on
the
persons
of
the
man
and
woman
to
weet
:
sorrowes
&
labours
in
this
life
,
&
in
the
end
thereof
bodily
death
and
returning
to
durst
,
God
for
a
comfo●table
remedie
of
all
these
evils
,
promised
Christ
to
redeme
man
kinde
from
them
all
and
to
purchase
for
them
eternall
life
and
glory
,
the
history
as
it
in
the
same
third
chapter
laid
downe
shewes
most
clearly
,
and
I
do
verily
beleeve
that
all
reasonable
men
,
especially
all
true
Christians
,
will
most
freely
confesse
and
willingly
grant
:
That
Christ
in
the
day
wherein
hee
was
first
promised
,
and
did
actually
undertake
to
redeeme
the
world
,
brought
in
a
greater
perfection
vnto
the
worke
of
creation
,
or
the
things
created
,
then
they
had
befor
given
to
them
on
the
six
dayes
in
there
creation
,
to
weer
:
supernaturall
grace
;
and
heauenly
and
spirituall
gifts
of
holinesse
,
which
exalt
man
to
astate
immutable
and
eternall
.
Now
seeing
it
is
a
truth
most
manifest
,
that
in
the
seventh
day
(
God
the
Father
promising
the
blessed
seed
Christ
to
destroy
the
workes
,
and
to
breake
the
head
and
power
of
the
D●vill
the
Old
serpent
,
and
the
Sonne
of
God
actually
vndertaking
mans
redemption
,
and
beginning
to
mediate
for
man
:
And
God
the
Holy-Ghost
inspiring
by
the
promise
and
through
Christ
grace
and
faith
into
both
the
man
&
the
woman
to
beleeue
that
out
of
her
who
was
the
instrument
of
death
to
man
;
should
Christ
spring
,
who
is
the
life
and
light
of
men
,
and
so
shee
should
become
,
Chavab
,
that
is
:
the
living
one
,
or
mother
of
all
living
)
there
was
a
supernaturall
perfection
brought
into
the
world
.
And
God
brought
his
worke
which
hee
made
to
a
better
estate
,
and
shewed
a
further
end
of
things
created
.
Surely
it
should
be
too
much
perverstnes
in
us
,
and
too
grosse
resisting
of
our
owne
reason
,
guided
by
the
text
it selfe
.
If
wee
should
d●ny
or
refuse
to
beleeue
,
that
this
perfecting
of
Gods
worke
is
here
meant
in
this
place
,
and
is
the
true
ground
of
blessing
the
seventh
day
to
be
the
Lords
holy
Sabbath
.
And
thus
J
hope
I
haue
fully
discovered
the
true
sence
&
meaning
of
the
first
words
,
&
shewed
how
we
are
to
vnderstand
this
which
is
here
said
,
to
weet
:
And
on
the
seventh
day
God
ended
or
perfected
his
w●rke
,
J
proceed
to
the
next
words
,
And
on
the
seventh
day
God
rested
from
all
his
worke
which
he
had
m●de
,
to
which
I
●dde
the
repetition
of
the
same
w●rds
with
some
addition
in
the
later
end
of
the
third
ver.
namely
that
he
rested
from
all
the
worke
which
he
created
,
even
from
making
any
more
,
so
the
words
in
the
Hebrew
do
runne
.
Now
for
the
word
rested
,
it
is
in
the
originall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shabath
of
which
the
name
of
the
Sabbath
is
derived
,
and
it
doth
not
signifie
a
resting
of
God
for
to
refresh
himselfe
:
as
being
weary
,
nor
resting
from
all
working
absolutly
and
simply
,
but
ceasing
from
making
any
more
kindes
of
creatures
:
for
God
doth
alwaies
as
a
provident
Lord
and
Father
work
in
the
continuall
generation
of
particular
creatures
;
&
in
multiplying
,
preserving
,
ordering
,
and
disposing
of
them
,
as
our
Saviour
shewes
Iohn
5.17
.
Here
therefore
we
are
to
vnderstand
,
that
on
the
first
sixt
dayes
the
Lord
shewed
his
good
will
and
pleasure
in
making
every
thing
very
good
and
perfect
,
with
naturall
perfection
.
So
in
the
seventh
day
hee
rested
wholy
fro
making
any
new
kinde
of
creature
by
way
of
former
creation
:
And
man
being
fallen
and
hauing
brought
confusion
into
the
world
,
and
corruption
and
vanity
vpon
the
creatures
,
Christ
is
promised
and
actually
vndertakes
and
begins
to
enterceede
for
man
,
and
to
be
his
redeemer
and
Saviour
,
and
by
this
meanes
God
may
bee
sayd
to
rest
divers
wayes
.
First
whereas
the
rigour
of
justice
required
that
man
should
dye
and
perish
in
the
same
day
wherein
hee
sinned
,
and
the
creatures
made
for
his
vse
should
together
with
him
be
distroyd
,
&
so
should
God
haue
bin
busied
in
execution
of
justice
&
destroying
his
former
work
,
&
in
making
a
new
world
of
creatures
:
the
eternall
word
the
Sonne
of
God
vndertooke
mans
Redemtion
,
brings
rest
to
God
by
that
meanes
from
destroying
the
former
and
making
a
new
or
second
worke
of
creation
,
which
is
truely
called
resting
from
all
the
worke
which
he
had
made
.
Secondly
the
naturall
estate
and
b●st
being
and
perfection
which
man
and
other
creatures
had
by
creation
,
shewing
it selfe
mutable
by
mans
fall
so
appearing
,
If
God
should
haue
proceeded
and
gone
on
in
the
same
manner
of
working
as
he
had
done
in
the
sixt
dayes
of
the
creation
,
there
should
haue
been
no
rest
nor
end
of
his
work
of
making
&
remaking
.
But
Christ
vndertooke
the
worke
of
redemption
and
as
an
alsufficient
Saviour
to
perfect
for
ever
them
that
are
sanctified
by
the
communion
of
his
spirit
&
spiritual
&
supernaturall
grace
,
&
to
renue
them
after
his
heavenly
Image
of
true
&
vncha●gable
holines
,
doth
this
way
bring
rest
to
God
f●om
the
work
or
busines
of
creation
,
&
sets
on
foot
a
new
&
more
admirable
work
in
which
God
resteth
,
and
on
which
he
taketh
much
delight
,
and
by
which
his
creatures
are
reconciled
,
and
made
pleasing
and
acceptable
to
him
.
Thirdly
Christ
who
was
promised
to
become
the
seed
of
the
woman
for
mans
redemption
,
b●ing
the
eternall
wisdome
and
mighty
word
of
God
,
and
able
to
beare
vp
the
pallace
of
the
earth
,
when
it
and
all
the
whole
tents
thereof
were
disolued
,
and
the
first
foundations
thereof
were
out
of
course
,
as
the
Psalmist
speakes
Psal.
5.3
.
&
82
5.8
.
God
doth
justly
settle
his
rest
on
him
and
commits
to
him
the
ruling
,
governing
,
and
judging
of
the
world
,
as
he
is
medidiatour
and
the
Sonne
of
man
.
So
our
Saviour
himselfe
affirmes
Iohn
5.22.27
.
Now
that
on
the
seventh
day
God
did
not
barely
rest
from
his
worke
of
creating
and
making
creatures
;
but
also
that
in
and
by
Christ
promised
on
that
day
,
hee
found
rest
and
rested
the
sever●ll
wayes
before
named
,
the
holy
Scriptures
and
also
common
reason
doe
plainly
shew
.
First
a
bare
resting
from
creation
and
not
working
is
not
a
matter
of
such
moment
&
benefit
,
that
it
should
be
the
ground
of
blessing
and
sanctifying
of
one
day
in
seven
every
week
to
the
solemne
memory
of
it
.
Holy
dayes
and
feasts
mentioned
in
the
Scriptures
haue
alwaies
beene
appointed
by
God
,
and
set
apart
for
the
commemoration
of
some
great
extraordinary
workes
,
&
delivering
Jsraell
out
of
Egypt
,
giving
of
the
Law
and
such
like
.
Secondly
,
that
Gods
resting
on
the
seventh
day
was
more
then
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shabath
which
is
here
v●ed
,
and
doth
properly
signifie
in
any
other
places
of
Scripture
where
it
is
vsed
to
set
forth
other
ceasing
and
resting
from
worke
.
The
Holy
Scriptures
themselues
do
fully
shew
.
Also
that
God
found
rest
in
Christ
:
even
of
refreshing
,
and
se●led
his
delight
in
him
the
Redeemer
,
and
in
his
worke
of
redemption
,
and
committed
the
world
to
be
Ruled
,
Iudged
,
Ordered
and
disposed
by
him
as
mediatour
,
vpon
the
seventh
day
and
from
that
forward
vntill
the
eternall
rest
of
heaven
comes
in
,
and
the
kingdome
be
deliuered
vp
to
God
his
Father
,
that
God
may
be
all
in
all
.
As
for
example
Exod.
20.11
.
where
God
in
giving
of
the
law
,
and
mentioning
the
ground
of
his
sanctifying
of
the
seventh
day
,
to
weet
:
his
resting
,
doth
vse
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Janach
,
which
signifies
not
a
bare
resting
from
worke
,
but
such
a
rest
as
is
full
of
sweetnesse
&
delight
,
and
Exod.
31·17
.
where
it
is
said
that
on
the
seventh
day
God
rested
and
was
refreshed
,
that
is
:
in
whom
his
soule
delighteh
.
Isa
42.2
.
Math.
12.18
.
And
that
in
him
God
setles
his
rest
and
is
well
pleased
Math.
2.17
.
And
makes
his
elect
acceptable
in
his
beloued
Ehe
.
1.6
.
Thirdly
the
keeping
and
observing
of
every
seventh
day
for
aholy
Sabbath
,
which
God
requires
of
us
,
consists
not
in
bare
resting
from
ordinary
workes
and
labouring
in
worldly
affaires
which
concerne
this
life
:
but
also
in
sanctifyng
of
the
day
by
holy
and
religious
exercises
,
which
concerne
the
heavenly
life
,
and
in
making
it
our
delight
to
honour
the
Lord
;
as
appeates
both
in
the
wordes
of
the
law
Exod.
20.8
.
Deut.
5.22
.
And
also
in
the
Prophets
Isa.
56.4
.
And
58.13
.
Now
such
as
the
observation
is
,
such
must
the
ground
thereof
be
on
which
it
is
founded
.
And
therefore
vndoubtedly
Gods
resting
on
the
seventh
day
includes
his
resting
and
delighting
in
Christ
who
was
the
promised
redemption
.
Thus
much
for
the
opening
&
expounding
of
the
second
clause
,
&
the
discovery
of
the
rest
of
God
by
which
he
rested
on
the
sevē●h
day
,
which
is
the
second
ground
of
Gods
blessing
and
sanctifying
that
day
,
and
making
it
a
holy
Sabbath
of
r●st
.
The
third
ground
remaines
,
and
that
is
:
Gods
blessing
of
the
seventh
day
,
layd
downe
in
the
next
wordes
.
And
God
blessed
the
seventh
day
,
ve●s
.
3.
This
blessing
of
the
seuenth
day
consists
in
two
things
The
first
is
:
Gods
blessing
of
it
,
by
giving
and
revealing
to
man
on
that
day
the
greatest
blessing
which
was
made
knowne
to
the
Sonnes
of
men
during
the
time
of
the
Old
Testament
,
while
the
Sabbath
of
that
seventh
day
was
to
be
in
vse
and
the
law
thereof
inforce
that
was
,
the
giving
of
C●rist
by
promise
to
be
the
Redeemer
of
the
world
;
this
belongs
to
the
ground
of
the
Sabbath
.
The
second
is
,
Gods
blessing
of
the
seventh
day
by
setting
it
apart
to
be
kept
and
observed
of
men
as
a
day
most
blessed
in
memory
of
of
that
blessing
,
that
is
of
the
promise
of
Chrst
and
his
undertaking
and
beginning
to
mediate
for
man
kinde
,
this
belongs
to
the
in
sanctifying
of
the
Sabbath
which
is
the
third
maine
thing
observed
this
text
.
First
I
will
speake
of
blessing
as
it
is
a
ground
of
institution
,
and
after
in
the
next
place
,
J
will
handle
it
,
as
it
is
a
part
of
the
institution
of
the
Sabbath
,
&
concurres
with
sanctifying
of
it
.
Blessing
(
as
it
belongs
to
the
ground
of
the
Sabbath
and
signifie●
Gods
giving
and
revealing
on
the
seventh
day
a
blessing
aboue
the
blessings
of
all
the
other
six
dayes
by
which
that
day
became
more
honourable
)
must
needes
be
Gods
giving
,
ether
of
some
naturall
blessing
tending
to
outward
prosperity
,
and
to
naturall
perfection
and
temporall
felicity
in
this
world
;
or
of
some
gift
and
blessing
supernaturall
tending
to
heavenly
happinesse
&
eternall
blessednesse
.
1.
Gods
blessing
with
naturall
&
temporall
blessings
is
declared
in
the
Scriptures
to
be
two
manner
of
wayes
.
F●rst
by
giving
all
sorts
of
temporall
blessings
and
naturall
gifts
in
generall
,
thus
God
is
sayd
to
blesse
Ishmaell
Gen.
17.
●0
.
and
to
bl●sse
the
Jsralites
in
all
their
affaire●
and
in
all
the
wo●kes
of
their
hands
Devt
.
14.29
.
Secondly
,
by
giving
some
speciall
worldly
blessing
;
successe
;
and
prosperity
either
in
respect
of
their
Corne
,
Wine
,
M●ate
,
&
Drinke
,
Exod.
23.25
.
or
in
respect
of
their
cattell
,
or
the
fruite
of
their
body
or
worldly
goods
,
p●ssessions
and
the
like
Devt
.
28.3
.
2
Gods
blessing
with
spirituall
and
supernaturall
blessings
and
guifts
is
his
making
of
men
to
grow
and
prosper
in
grace
and
in
all
heavenly
blessings
as
Gen.
12.3
,
&
28
,
4.
where
it
is
said
that
in
the
blessed
seed
of
Abraham
&
Iacob
that
is
in
Christ
.
All
the
nations
&
families
of
the
earth
shall
be
blessed
,
and
thus
God
is
said
to
blesse
us
with
all
spirituall
blessings
in
Heavenly
things
in
Christ
Ephess
.
1.3
.
&
of
this
blessing
David
●peakes
Psal.
67.1
.
where
hee
sayth
,
God
b●
mercifull
vnto
vs
and
blesse
us
.
3.
God
is
said
to
blesse
in
a
full
and
perfect
sence
with
all
blessings
of
prosperity
and
happinesse
both
temporall
and
spirituall
,
that
is
:
by
giving
all
saving
graces
needfull
to
salvation
and
good
increase
and
growth
in
them
,
and
all
outward
prosperity
and
all
things
therevnto
requisite
,
together
with
his
favour
and
a
sanctified
vse
of
them
,
thus
God
promised
to
blesse
Abraham
Gen.
12.2
.
&
Jsaac
Gen.
26.3
.
&
Jacob
Gen.
28.3
.
&
Joseph
Gen.
49.25
.
with
blessings
of
heaven
a
boue
and
deep
beneath
.
And
his
people
&
inheritance
Psal.
28.9
.
Now
the
thing
here
to
be
inquired
after
&
sought
out
,
is
what
blessing
is
meant
in
this
place
:
where
God
is
said
to
Blesse
the
Seventh
day
.
For
it
it
most
certaine
,
that
this
blessing
wherewith
God
blessed
the
seventh
day
,
did
not
consist
only
in
Gods
giving
of
any
naturall
and
temporall
blessings
to
that
daie
,
or
to
man
and
other
creatures
on
that
day
,
or
in
ann●xing
and
tying
any
such
vnto
it
.
For
God
had
before
ceased
and
now
rested
from
all
works
of
creation
,
that
is
both
from
creating
any
kinde
of
creature
,
&
also
from
adding
more
naturall
goodnes
or
perfection
to
any
thing
created
.
We
never
read
that
God
made
the
seventh
day
blessed
a
boue
the
other
sixe
,
either
in
clearer
light
of
the
sun
,
or
in
more
faire
and
seasonable
weather
,
at
any
time
,
or
in
any
age
from
the
beginning
,
or
that
he
blessed
it
with
any
such
blessing
which
belongs
to
nature
,
or
to
the
naturall
vse
of
the
creature
.
Secondly
for
spirituall
and
supernaturall
blessings
which
tends
to
eternall
life
and
blessednes
in
heaven
,
we
never
read
of
any
proceeding
from
God
,
but
only
through
the
eternall
son
incarnate
and
made
man
:
even
Christ
the
mediatour
.
The
Apostle
affirmes
that
God
blesseth
us
with
all
spirituall
blessings
in
heavenly
things
in
Christ
Ephe.
1.3
.
And
that
there
is
no
other
name
vnder
heaven
given
among
men
whereby
we
must
be
saved
Act.
4.12
,
If
any
man
hath
ascended
higher
then
Saint
Paull
was
rapt
,
farre
a
boue
the
third
heaven
,
&
hath
t●●re
heard
of
spirituall
blessings
which
God
intended
to
bestow
,
or
did
bestow
vpon
Adam
in
the
creation
before
Christ
was
promised
,
or
did
openly
vndertake
to
be
mans
mediatour
;
hee
goeth
farre
beyond
my
lyne
and
measure
of
faith
,
I
dare
not
be
wise
a
boue
that
which
is
written
.
Jt
is
enough
for
me
to
know
and
beleeve
that
C●r●st
is
the
onely
true
way
to
heavenly
and
supernaturall
happin●sse
,
and
that
he
is
the
truth
and
the
life
Ioh.
14.6
.
And
that
none
can
come
to
the
Father
but
by
him
,
&
that
in
his
name
the
Father
giues
the
spirit
ver.
26.
And
through
him
sheds
the
Holy
Ghost
aboundantly
on
all
that
are
sanctified
and
saued
Tit.
3.6
.
And
that
as
Christ
onely
makes
way
into
the
holy
of
holiest
Heb.
10.20
.
so
in
him
is
all
fullnesse
,
&
from
him
all
grace
proceedeth
by
which
God
makes
us
accepted
Ephe.
1.6
.
I
know
that
God
created
all
things
,
and
man
in
his
owne
Image
;
perf●ct
in
his
kinde
,
but
Yet
mutable
.
J
confesse
and
beleeve
that
man
by
his
perfect
obedience
performed
to
God
in
his
owne
person
,
according
to
the
first
covenant
of
works
,
might
haue
continued
in
that
naturall
life
and
earthly
happinesse
wherein
he
was
created
:
But
that
he
had
any
supernaturall
or
spirituall
power
given
before
the
promise
of
Christ
,
wherby
he
was
fitted
for
heavenly
happinsse
,
ot
that
any
such
life
and
happinesse
was
promised
in
the
first
covenant
,
or
any
grace
tending
therevnto
,
I
cannot
be
perswaded
.
First
because
the
Scriptures
are
vtterly
silent
in
these
pointes·
Secondly
because
it
is
against
all
reason
to
thinke
,
or
conceiue
of
God
,
who
is
the
fountaine
of
all
wisdome
&
doth
nothing
in
vaine
.
That
if
there
had
been
a
more
neer
way
then
Christ
,
more
ready
for
him
to
reveale
and
communicate
all
his
goodnesse
and
glory
to
mankinde
,
even
the
way
of
mans
owne
personall
obedience
to
the
first
covenant
of
workes
;
Surely
God
would
never
haue
suffered
man
to
fall
,
nor
haue
given
his
sonne
to
discend
from
heaven
&
to
humble
himselfe
to
such
base
ignominous
painefull
and
cursed
sufferings
as
he
did
,
and
all
to
bring
man
soe
farre
a
bout
to
the
fruition
of
himselfe
in
heavenly
glory
.
Thirdly
,
whatsoever
hath
or
shall
certainly
come
to
passe
concerning
mans
happinesse
or
misery
,
that
God
decreed
,
foresaw
and
purposed
,
and
that
only
he
intended
,
and
that
from
the
beginning
,
even
from
all
eternity
;
though
God
laid
vpon
man
no
impossibility
of
standing
in
innocency
,
nor
any
necessity
of
falling
,
but
man
was
able
to
doe
Gods
will
according
to
the
first
Covenant
,
and
if
hee
had
done
it
,
he
might
&
should
haue
lived
&
enjoyed
an
earthly
felicity
:
Yet
certainly
God
foreknew
what
man
would
doe
when
he
was
tempted
,
and
did
willingly
permit
him
to
breake
the
first
Covenant
,
intending
to
make
a
more
sure
Couenant
in
Christ
,
and
to
establish
it
with
better
promises
Heb.
8.6
.
and
that
none
of
all
man
kinde
should
be
saued
but
onely
they
who
are
in
Christ
and
under
this
Covenant
.
Now
these
things
being
thus
:
If
the
blessing
wherewith
God
blessed
the
seventh
day
,
be
any
spirituall
blessing
,
it
must
needes
be
in
,
and
under
Christ
promised
:
Yea
it
must
needes
be
either
the
promise
made
to
man
one
that
day
that
Christ
should
be
his
Redeemer
,
and
Christ
his
vndertaking
openly
to
be
mans
surety
and
Mediatour
,
or
else
some
speciall
blessing
which
comes
by
Christs
mediation
,
as
the
guift
of
the
spirit
,
and
spirituall
grace
given
to
man
to
beleeve
in
Christ
,
to
rest
on
him
,
and
in
him
,
to
seeke
eternal
rest
,
or
Gods
acceptation
of
Christ
for
mans
surety
,
and
God
resting
on
Christs
satisfaction
and
righteousnesse
.
In
very
deede
,
let
others
thinke
what
they
please
,
for
my
part
J
can
see
no
reason
either
in
this
text
or
any
other
text
of
Scripture
to
perswade
me
that
this
blessing
was
any
,
but
the
supernaturall
and
Heavenly
blessing
,
even
Gods
gracious
favour
,
kindnesse
and
loue
then
first
shewed
to
man
in
Christ
,
by
promising
him
to
become
the
seed
of
the
woman
,
accepting
him
for
mans
surety
,
and
resting
in
his
mediation
,
&
alsufficient
satisfaction
,
which
blessing
brings
with
it
,
and
includes
in
it
many
,
yea
all
naturall
blessings
which
are
true
blessings
indeed
,
and
end
in
eternall
happinesse
.
For
by
Christ
who
then
was
first
promised
and
revealed
,
man
hath
naturally
life
continued
to
him
,
and
right
and
rule
over
the
creatures
restored
and
given
in
an
higher
degree
,
and
in
a
more
excellent
kinde
:
He
had
power
given
to
him
in
the
state
of
innocency
to
rule
over
Cattell
and
all
living
creatures
,
and
to
order
and
command
them
for
his
delight
and
pleasure
.
But
in
Christ
he
hath
power
given
to
kill
and
sacrifise
,
and
to
eat
them
and
vse
them
for
his
profitt
.
Jn
the
creation
God
gaue
to
man
as
his
steward
rule
over
all
cteatures
&
right
in
them
;
but
in
Christ
he
gaue
man
the
right
of
a
sonne
and
heire
,
and
made
all
creatures
mans
inheritance
,
which
is
a
firme
and
vnchangable
right
,
and
now
all
the
blessings
temporall
which
the
elect
&
faithfull
haue
and
possesse
by
faith
in
Christ
and
by
a
true
right
in
him
,
are
blessed
and
sanctified
to
them
,
and
are
helps
and
furtherances
to
their
heavenly
glory
.
And
this
I
dare
be
bold
to
conclude
:
That
the
blessing
wherewith
God
blessed
the
seventh
day
,
was
a
blessing
a
boue
all
blessings
naturall
which
God
gaue
to
man
in
the
sixt
day
and
to
other
creatures
on
other
daies
of
the
creation
.
It
was
the
blessing
of
his
kindnesse
and
loue
to
man
,
revealed
in
Christ
promised
,
which
includes
in
it
the
restitution
of
man
to
all
naturall
blessings
,
all
which
all
mankinde
haue
&
injoy
by
Christ
&
through
his
mediation
.
So
that
here
is
a
blessing
worthy
of
an
euerlasting
memoriall
among
all
Adams
posterity
,
which
justly
bound
them
all
to
obserue
that
day
of
the
weeke
to
the
honour
and
prais●
of
God
,
vntill
the
comming
in
of
the
fullnesse
of
that
blessing
on
the
day
of
Christs
resurrection
,
which
is
the
first
day
of
the
week
&
the
eight
from
the
beginning
of
the
creation
,
which
all
Christians
by
verue
of
the
institution
of
the
Sabbath
here
in
my
tex●
,
are
bound
to
k●ep
holy
and
to
solemnize
with
thankfullnesse
for
all
blessings
in
Christ
on
the
seventh
day
,
and
on
the
first
day
fully
exhibited
a
perfect
Redeemer
in
his
resurrection
.
And
thus
I
haue
discovered
ou●
of
this
text
the
whole
ground
upon
which
the
Lords
holy
weekly
Sabbath
is
founded
,
which
is
briefely
comprehended
in
these
3
particulars
.
1.
Gods
perfecting
of
the
wo●k
cr●ated
.
2.
Gods
●est
on
the
seventh
day
.
3.
Gods
blessing
of
it
.
Out
of
which
particulars
as
I
haue
laid
them
open
:
this
Doctrine
doth
arise
.
CHAP.
3.
First
that
which
is
the
ground
of
Gods
sanctifying
the
seventh
day
aboue
all
the
other
six
dayes
of
the
weeke
must
needes
be
somthing
which
came
to
passe
one
that
day
,
First
for
Gods
ceasing
from
his
workes
of
creation
,
and
his
bare
rest
from
them
,
it
being
a
doing
of
nothing
&
not
making
of
good
things
,
cannot
in
any
case
be
esteemed
better
then
the
workes
of
the
six
dayes
wherin
God
created
all
things
good
and
perfect
with
naturall
perfection
.
For
doing
of
good
is
better
in
the
judgment
of
all
reasonable
men
,
then
doing
of
nothing
.
Secondly
,
for
Gods
perfecting
of
the
creation
by
bringing
man
and
woman
the
last
and
chiefest
of
his
creatures
into
being
that
wa●
on
the
sixt
day
,
and
his
making
of
every
creature
compleat
and
perfect
in
his
kinde
,
that
was
done
on
the
severall
dayes
in
which
they
were
severally
created
,
they
cannot
be
any
ground
of
sanctifying
the
seventh
day
but
rather
of
the
six
daies
of
the
weeke
.
Wherefore
it
remaines
that
Christ
promised
●
perfect
redemption
on
the
seventh
day
of
the
world
beginning
actually
to
mediate
for
man
&
to
communicate
his
spirit
&
supernaturall
grace
&
faith
to
our
first
parents
is
the
ground
of
the
institution
of
the
we●kly
Sabbath
on
that
day·
Secondly
;
a
supernaturall
effect
cannot
proceed
from
a
naturall
cause
,
First
God
himselfe
testifieth
both
in
the
Law
Exod.
31
,
13.
also
in
the
Prophets
Ezech.
20.12
.
that
he
gaue
his
Sabbath
to
his
people
for
this
end
and
vse
,
Tha●
it
might
be
a
perpetuall
signe
betweene
him
and
them
,
to
confirme
them
in
this
knowledge
&
beleefe
,
That
he
is
their
God
who
doth
sanctifie
them
.
Secondly
,
another
maine
vse
for
which
God
instituted
the
Sabbath
is
,
that
it
might
be
a
signe
and
pledge
to
his
people
of
the
eternall
rest
or
Sabbathisme
which
remaines
for
them
in
heaven
,
and
vntill
they
come
to
that
rest
,
they
are
bound
to
keepe
a
weekly
holy
Sabbath
to
put
them
in
hope
of
that
eternall
rest
,
soe
much
may
be
gathered
from
the
Apostles
words
,
Heb.
4.3.9
.
Thirdly
,
the
Sabbath
is
for
that
end
and
use
that
by
keeping
it
holy
,
&
by
sanctifying
our
selvs
to
the
Lord
,
and
delighting
our
selvs
in
him
,
and
in
his
holy
worshippe
,
wee
might
grow
up
in
holinesse
without
which
none
can
come
to
see
,
and
enjoy
God
,
and
soe
might
draw
still
more
neere
to
God
till
we
be
fully
fitted
to
see
and
enjoy
him
in
glory
,
and
to
come
to
his
eternall
rest
in
Heaven
.
Now
all
these
principall
endes
and
vses
of
the
Sabbath
doe
presuppose
the
promise
of
Christ
and
his
mediation
.
For
first
in
him
alone
as
he
is
our
mediatour
,
God
becomes
our
God
,
who
doth
sanct●fie
us
,
and
without
Gods
shedding
of
the
holy
Ghost
on
us
through
Christ
,
we
can
never
be
truly
sanctified
as
appeares
Rom.
8.9
:
Tit.
3.6
.
&
1
Cor.
1.30
,
And
in
Christ
we
are
called
to
be
Saints
and
sanctified
,
1
Cor.
1.2
.
Secondly
,
there
is
no
thought
or
hope
of
eternall
rest
in
heaven
but
in
and
by
Christ
,
hee
brings
us
into
that
,
and
by
going
before
us
makes
way
for
us
Heb.
6.20
.
&
9
,
24.
Jt
is
that
which
never
entered
into
the
heart
of
man
,
his
reason
conceives
it
not
till
God
doth
reveale
it
by
his
spirit
given
though
Christ
1
Cor.
2.9.10
.
Thirdly
,
no
man
can
haue
accesse
vnto
God
but
in
Christ
,
there
is
no
approach
to
the
throne
of
grace
but
in
him
Heb.
4.16
.
It
is
Christ
alone
who
for
his
peoples
sake
sanctified
himselfe
,
that
they
also
might
be
sanct●fied
Ioh.
17.19
.
And
there
is
no
growing
up
in
grace
&
holinesse
but
in
him
and
by
vnion
and
communion
in
one
body
with
him
as
our
head
Eph.
13·16
.
vpon
these
infalible
premises
it
followes
necessarily
,
that
the
proper
end
and
use
of
the
Sabbath
presupposing
Christ
,
the
first
institution
thereof
must
needes
be
grounded
on
Christ
also
.
Fourthly
,
the
head
stone
of
the
corner
,
the
Sabbath
is
chaunged
from
the
day
of
him
promised
vnto
the
day
of
the
full
exhibition
of
him
aperfect
actuall
redeemer
in
his
resurrection
,
as
David
foretold
Psal.
118.
And
the
practise
of
the
Apostles
in
all
Churches
of
Christian
Gentiles
doth
aboundantly
declare
,
Act.
20.7
.
and
1
Cor.
16.2
.
wherefore
undoubtedly
Christ
promised
,
was
the
first
ground
of
the
institution
of
the
Sabbath
,
&
as
our
Saviour
in
that
place
of
the
Gospel
Mat.
12.9
.
affirmes
.
it
was
made
for
man
,
that
is
not
only
for
mens
use
but
also
for
him
,
the
son
of
man
:
&
upon
the
promise
&
undertaking
of
him
to
become
man
&
the
seed
of
the
women
,
for
mans
redemption
&
for
destroying
the
workes
of
the
Divill
.
VSE
.
This
Doctrine
thus
fully
proved
&
confirmed
,
is
a
Doctrine
of
speciall
use
to
worke
in
the
hearts
of
all
true
Christians
,
who
have
all
their
hope
&
confidence
in
Christ
,
an
high
&
holy
reverence
&
esteeme
of
the
Lords
holy
weekly
Sabbath
,
&
to
provoke
&
stirre
them
up
to
a
carefull
conscionable
&
diligent
observation
thereof
,
in
all
their
generations
,
for
the
promoting
&
propagating
of
pietye
,
&
for
the
increase
of
devotion
and
advauncement
of
Religion
,
in
all
succeding
ages
.
If
the
observation
of
the
weekly
Sabbath
were
but
a
dictate
of
nature
,
written
in
mans
heart
in
the
creation
;
then
were
the
chiefe
end
and
ayme
of
it
no
more
but
an
earthly
felicitye
,
and
the
fruition
of
a
naturall
life
in
an
earthly
paradise
.
It
should
be
no
better
then
one
of
the
duties
which
belong
to
the
old
couvenant
of
life
,
&
justification
by
mans
owne
works
;
which
is
abolished
and
made
void
by
mans
fall
.
And
It
is
wholy
frustrated
of
the
proper
end
&
use
of
it
,
which
was
justification
,
&
life
by
workes
of
a
mans
own
doing
.
And
so
being
not
a
part
of
the
wisedome
,
which
is
from
above
,
it
should
be
of
lesse
esteme
and
of
common
and
ordinary
account
with
holy
Christian
Saintes
.
Or
if
the
Sabbath
were
a
legall
rite
and
ceremoniall
ordinance
onely
,
such
as
were
sacrifices
,
burnt
offerings
,
circumcision
and
legall
purifications
,
which
were
shadowes
of
things
to
come
,
then
should
it
be
abolished
by
the
full
exhibition
of
Christ
,
and
the
observation
thereof
among
Chistians
of
the
beleeveing
Gentiles
,
were
no
better
then
setting
up
of
abominations
which
make
desolate
by
cutting
men
of
from
Christ
.
But
here
we
are
taught
better
things
concerning
the
Lords
holy
weekely
Sabbath
,
to
weet
:
that
it
is
an
holy
Heavenly
,
Euangelicall
ordinance
,
wholy
grounded
upon
Christ
and
depending
onely
upon
him
▪
first
instituted
upon
the
promised
Christ
,
&
limitted
to
the
seventh
day
of
the
weeke
,
in
which
he
was
promised
to
be
mans
redeemer
,
did
undertake
,
&
in
some
measure
begin
actually
to
mediate
and
to
intercede
for
man
with
God
,
and
commaunded
to
be
kept
onely
on
that
seventh
day
,
during
the
tyme
of
the
old
Testament
while
Christ
was
onely
promised
,
&
the
fathers
sought
salvation
in
him
to
come
:
And
now
ever
since
the
full
exhibition
of
Christ
a
perfect
redeemer
in
his
resurrection
,
necessarily
imposed
on
all
Christians
,
and
limitted
by
virtue
of
the
first
institution
and
foundation
of
it
upon
Christ
,
to
that
day
even
the
first
day
of
the
weeke
,
which
is
the
greatest
day
of
Christ
appearing
in
the
nature
of
man
on
earth
,
that
is
the
day
of
his
resurrection
to
glory
and
immortalitie
,
and
the
day
of
his
complete
victory
and
triumph
,
in
his
owne
person
over
sin
,
death
,
the
Devill
&
all
the
powers
of
darknesse
.
So
that
though
the
particular
dayes
of
the
weekely
Sabbath
,
that
is
the
seventh
of
the
weeke
in
the
old
Testament
,
and
the
first
in
the
new
;
and
under
the
Gospell
may
truly
be
called
temporarye
and
caeremoniall
,
because
they
have
their
set
tymes
and
seasons
;
the
one
the
tyme
and
season
onely
under
Christ
promised
;
the
other
the
tyme
and
season
under
Christ
fully
exhibited
,
that
is
the
whole
tyme
of
grace
under
the
Gospell
vntill
we
come
both
in
soules
and
bodyes
to
the
etternall
Sabbath
and
rest
in
heaven
,
when
(
Christ
Mediatour
haveing
destroyed
all
enimyes
and
delivered
up
the
Kingdome
to
God
his
father
)
God
shal
be
all
in
all
:
Yet
they
are
such
ceremonies
as
are
holy
in
their
seasons
,
not
by
signification
and
consecration
to
holy
and
supernaturall
use
only
,
as
legall
shadowes
were
:
but
also
materially
and
in
respect
of
the
very
duties
,
which
are
performed
in
observation
of
them
;
yea
and
effectively
because
the
due
observations
of
them
properly
tends
to
begitt
and
increase
true
holynesse
in
Gods
people
.
Besides
if
we
consider
the
observation
of
a
weekely
Sabbath
simply
in
it self
without
limitation
to
a
particular
day
,
so
it
is
a
perpetuall
ordinaunce
of
God
which
bindes
all
mankind
to
the
end
of
the
world
.
And
there
is
none
of
all
Adams
posteritye
,
but
by
Gods
first
institution
he
is
bound
to
keep
the
holy
weekely
Sabbath
,
upon
that
very
day
of
the
weeke
,
which
by
the
word
of
God
and
the
ground
of
the
institution
,
appeares
to
be
most
seasonable
in
the
age
and
the
state
of
the
Church
under
which
thy
live
and
have
their
being
on
earth
.
Now
these
things
being
,
soe
,
how
it
is
possible
that
any
true
syncere
Christian
(
who
as
by
one
spirit
and
by
a
true
lively
faith
,
soe
also
in
his
whole
heart
and
in
all
holy
affections
is
vnited
vnto
Christ
;
and
hath
all
his
h●pe
&
confidence
in
him
as
in
his
only
Redeemer
Lord
&
Saviou●
)
should
not
haue
the
we●kely
Sabbath
in
most
high
esteeme
,
which
was
first
grounded
vpon
Christ
,
promised
&
came
in
upon
the
seventh
day
of
the
world
,
●ogether
with
the
word
of
promise
and
the
glad
tidings
of
the
worlds
redemp●ion
by
Christ
:
●nd
with
the
perpe●u●ll
commandements
of
repenting
and
beleeving
in
Christ
,
which
are
the
great
commandements
of
the
Gospell
,
which
Holy
and
blessed
Sabbath
hath
still
continued
and
gone
a
long
with
Christ
pr●mised
on
the
seventh
day
,
during
the
time
of
the
old
Testament
,
and
si●ce
the
full
exhibition
of
Christ
in
his
resurrection
;
hath
advanced
forward
together
with
Christs
vnto
the
fi●st
day
of
the
weeke
,
in
wh●ch
day
he
perfected
mans
redemption
,
triumphed
over
death
,
rose
vp
and
was
advanced
to
glory
&
immortallity
,
Surely
they
who
professe
loue
to
Christ
,
and
profane
the
weekely
Sabbath
,
they
are
no
better
then
painted
Hipocrties
,
yea
rather
they
are
to
bee
numbred
among
those
bold
,
audacious
and
scandalous
sinners
,
who
presume
to
pull
a
sunder
those
whome
God
hath
inseperably
joyned
together
,
that
is
,
the
sabbath
and
Christ
the
Lord
of
the
sabbath
,
who
while
they
professe
Christ
in
word
,
doe
indeed
deny
the
power
of
true
Chr●stian
godlinesse
,
and
do
what
in
them
lieth
,
to
turne
the
publick
worship
of
God
into
sacrilegious
profanation
,
and
soe
to
provoke
the
eyes
of
his
glory
.
Thus
much
for
the
second
maine
thing
her●
offered
in
this
text
,
that
is
the
ground
of
the
holy
weekly
Sabbath
.
CHAP.
4.
THE
third
maine
thing
which
here
offers
it selfe
and
which
I
haue
propounded
to
be
handled
more
largly
,
as
comprehending
in
it
divers
speciall
points
of
great
weight
and
moment
,
as
the
Sanctifying
of
the
seventh
day
,
●
as
Gods
blessing
of
it
,
so
far
as
blessing
sign●fi●s
Go●s
setting
of
it
apart
to
be
kept
&
observed
for
a
bl●ssed
memoriall
of
the
promise
of
Christ
,
&
as
it
is
apart
of
the
fi●st
institution
of
the
sabbath
.
F●r
Gods
blessing
of
a
day
or
any
other
thing
d●th
signifie
.
1.
His
giving
of
some
notable
benefit
on
that
day
,
or
to
the
thing
blessed
.
2.
his
setting
of
it
apart
to
a
blessed
end
&
vse
,
in
the
former
sence
it
belongs
to
the
ground
of
the
Sabbath
and
so
I
haue
spoken
of
it
before
.
Jn
the
later
sence
it
belongs
to
Gods
act
of
Institution
;
and
as
in
effect
the
same
with
sanctifying
of
the
seventh
day
,
onely
this
I
conceiue
to
be
the
difference
that
Gods
sanctifying
of
a
thing
is
,
his
seperating
of
it
by
his
word
and
commandement
,
to
a
supernaturall
and
extraordinary
vse
either
profittable
,
or
unprofittable
to
it selfe
,
as
h●s
seperating
of
things
to
be
his
instruments
of
just
vengance
for
the
destruction
of
his
enemies
,
and
seperating
men
to
some
holy
offce
for
a
time
,
as
Saul
to
Prophesie
,
E●●e●
sonnes
to
bee
Priests
,
and
Iudas
to
bee
an
Apostle
,
by
which
office
they
received
no
true
blessing
;
but
it
turned
to
their
greater
curse
at
last
.
But
Gods
blessing
of
a
day
,
or
any
other
thing
,
is
his
setting
of
it
apart
for
a
bl●ssed
vse
,
and
his
pronouncing
and
demanding
it
by
his
holy
p●werfull
word
,
to
be
a
blessed
daie
or
blessed
thing
,
and
to
serve
for
holie
&
blessed
vse
,
and
so
blessing
is
that
speciall
sanctifying
which
is
seperating
of
things
to
a
blessed
use
,
and
come
here
to
bee
handled
vnder
Gods
sanct●fyng
of
the
●eventh
day
:
For
Gods
sanctifying
i●
this
place
,
is
a
blessed
sanctifying
of
the
daie
to
a
blessed
vse
,
and
the
word
blessed
is
put
before
to
make
us
clearlie
see
and
vnderstand
soe
much
.
I
will
therefore
insist
only
upon
sanctifying
which
comprehends
blessing
in
it
;
and
will
first
open
and
exp●und
the
word
and
so
proceed
to
points
of
Doctrine
.
The
Hebrew
word
,
Kadash
,
is
never
vsed
in
any
other
sence
in
all
the
Scriptures
,
but
onelie
to
signifie
seperating
of
things
from
their
ordinarie
and
naturall
vse
,
to
some
vse
more
then
naturall
or
aboue
nature
&
the
fitting
&
preparing
of
them
for
that
use
,
as
for
example
compining
of
nations
in
an
holie
league
against
Babell
,
or
other
wicked
state
to
execute
on
them
Gods
just
reuenge
Jer.
6.4
.
&
12.3
.
&
22.7
.
&
51.27.18
.
and
seperating
some
cities
for
refuge
Iosh.
20.7
.
whensoever
this
word
is
attributed
to
God
in
all
the
Scripture
,
it
signifies
ei●her
Gods
seperating
things
or
times
for
holy
vse
,
by
his
word
and
commandement
,
or
by
some
h●linesse
shewed
or
some
extraordinarie
holie
word
done
in
them
as
Exod.
9.44
.
2.
Cron.
7.20
.
or
else
Gods
infusing
of
his
holie
spirit
,
and
of
spirituall
and
supernaturall
gr●ces
&
gifts
of
hol●nesse
into
men
by
wh●ch
they
are
seperated
from
carnall
men
,
and
prepared
for
Heavenlie
glory
as
Exod.
31.13
.
Levit.
20.8
.
Ezec.
2.12
.
Ier.
1.5
.
where
God
is
said
to
sanctifie
his
people
,
and
to
make
t●em
holy
,
that
so
they
may
be
fitt
to
come
nerer
to
him
.
And
frequently
in
the
new
Testament
,
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
this
sense
as
Eph.
5.26
.
Heb.
2.11
.
Here
the
word
signifies
not
sanctifieing
by
infusing
holinesse
and
making
holy
,
but
Gods
consecrateing
,
that
is
seperating
the
seventh
day
to
an
holy
,
heavenly
spirituall
,
and
supernaturall
use
,
by
h●●
word
and
commaundement
,
or
by
some
holy
worke
done
first
in
it
,
or
some
holinesse
first
revealed
upon
it
.
For
this
was
the
day
in
which
God
by
his
gracious
promise
of
Christ
,
and
by
the
new
covenant
of
life
made
with
mankind
in
him
,
did
communicate
his
spirit
to
our
first
parents
,
and
wrought
in
them
faith
and
all
holy
graces
needful
to
salvation
,
wo
to
man
made
our
first
mother
.
Chavah
.
that
is
the
mother
of
life
in
Christ
to
all
liueing
.
This
day
,
God
here
upon
,
commaunded
to
be
sanctified
of
men
,
and
kept
holy
by
holy
exercises
which
tend
to
the
honour
&
praise
,
and
to
the
solemne
commemoration
and
memoriall
of
Christ
promised
,
and
of
his
own
rest
in
Christs
mediation
,
and
this
day
he
appointed
to
man
to
be
a
signe
and
pledge
of
the
aeternall
Sabbath
in
heaven
,
after
the
end
of
the
world
which
in
six
dayes
he
created
.
Here
therefore
we
see
wherein
especially
Gods
sanctifieing
of
the
seventh
day
to
be
an
holy
Sabbath
of
rest
,
did
consist
.
Which
that
it
may
yet
appeare
more
fully
and
distinctly
in
all
the
particulars
,
J
will
reduce
,
the
summe
of
all
into
a
few
positions
,
some
negative
,
and
some
affirmative
;
which
being
by
evident
testimonies
of
Scripture
,
and
by
good
arguments
grounded
on
the
word
of
God
,
proved
and
confirmed
;
The
trueth
will
be
so
cleare
and
manifest
,
that
the
simple
shal
be
able
to
understand
the
true
sanctification
,
both
of
the
seventh
day
which
was
the
old
Sabbath
of
the
old
Testament
,
and
also
of
the
Lords
day
the
Christian
Sabbath
of
the
new
Testament
under
the
gospell
.
CHAP.
5.
Position
negative
.
FIrst
we
must
not
in
any
case
imagine
.
That
Gods
sanctifieing
of
the
seventh
day
was
the
creating
or
in●useing
of
any
naturall
holynesse
in
to
it
,
by
which
it
was
distinguished
from
other
dayes
of
the
weeke
,
and
made
more
excellent
then
any
of
them
.
My
reasons
are
:
First
because
creating
of
naturall
holynesse
in
any
thing
,
is
a
worke
of
creation
:
But
God
rested
from
all
works
of
creation
on
the
seventh
day
,
and
from
making
any
thing
which
belonged
to
the
naturall
being
of
any
creature
,
or
to
the
natural
frame
and
perfection
of
it
,
witnesse
the
wordes
of
my
text
,
and
the
wordes
of
the
Lord
him selfe
.
Exod.
20.13
.
Secondly
the
Scriptures
which
are
the
onely
rule
of
faith
,
and
so
all
Doctrines
of
this
kind
do
never
mention
any
naturall
holynesse
in
any
creature
which
God
made
in
the
whole
created
frame
of
heaven
and
earth
;
all
though
God
did
create
man
perfect
in
his
kinde
,
even
in
his
own
image
.
Yet
I
doe
not
read
,
that
this
image
comprehended
any
more
in
it
,
but
naturall
gifts
and
endowments
onely
,
as
light
of
understanding
,
libertye
of
will
,
most
free
to
good
onely
,
and
well
ordered
affections
all
upright
;
also
a
comely
frame
and
excellent
temperatur
of
the
body
,
fitt
to
be
the
seat
,
subject
&
instrument
of
a
liveing
reasonable
naturall
soule
and
spirit
,
and
to
rule
over
all
other
creatures
.
Salomon
the
wise
preacher
describeing
the
image
and
excellent
frame
wherein
God
created
man
,
makes
no
mention
of
any
holynesse
,
but
onely
of
naturall
uprightnesse
.
God
(
saith
he
)
made
man
upright
.
We
never
read
of
holynesse
naturall
to
any
but
onely
to
God
.
Thirdly
true
holynesse
is
a
gift
of
supernaturall
grace
given
onely
in
Christ
,
and
proceeding
f●om
the
holy
Ghost
shed
on
men
through
Christ
,
and
dwelling
in
them
as
the
immortall
seed
of
God
.
It
belongs
not
to
the
naturall
image
of
God
wherein
the
first
earthly
Adam
was
created
;
but
to
the
spirituall
and
heavenly
image
of
the
second
Adam
,
Christ
who
is
a
quickening
spirit
&
the
Lord
from
heaven
heavenly
,
whose
image
no
man
can
bear
but
in
the
state
of
regeneration
,
when
he
is
borne
of
the
spirit
,
and
begotten
of
God
to
a
lively
hope
,
inheritance
incorruptible
and
undefiled
which
fadeth
not
a
way
;
as
I
have
largly
here
to
fore
proved
by
divers
Scriptures
which
appose
the
image
of
true
holynesse
,
and
undefyled
righteousnesse
,
which
men
have
in
Christ
;
to
the
image
of
the
first
Adam
,
but
that
upright
image
wherein
he
was
first
made
,
and
that
corrupt
image
where
in
to
he
was
transformed
by
his
fall
,
as
appeares
most
plainely
.
1.
Cor:
15.45.49
.
&
Eph.
4.23.24
.
The
thing
which
deceives
many
learned
men
,
and
carries
them
to
thinke
that
holinesse
was
apart
of
mans
naturall
image
in
which
he
was
created
is
this
.
First
they
take
it
for
granted
,
that
all
vprightnesse
&
purity
of
man
in
heart
,
soule
,
life
,
and
conversation
,
by
which
he
is
conformable
to
the
law
of
nature
and
to
Gods
will
revealed
,
and
his
commandements
given
to
him
,
is
true
holinesse
and
is
so
called
in
Scripture
.
Secondly
,
they
reade
that
Adam
was
made
by
God
vpright
and
had
that
purity
&
vprightnesse
which
made
him
conformable
to
Gods
law
and
revealed
will
,
and
this
was
Gods
image
in
him
,
&
herevpon
they
conclude
,
that
Adam
was
created
in
true
holinesse
.
holinesse
of
truth
,
Ephess.
4.24
.
in
the
same
sence
that
spirituall
,
supernaturall
,
and
heavenly
graces
are
called
the
true
riches
,
that
is
the
riches
durable
and
incorruptible
,
which
will
neverly
vnto
vs
:
nor
by
failing
deceive
vs
,
Luk.
16.
As
for
the
created
purity
and
vprightnesse
by
which
the
first
Adam
was
conformable
to
the
law
,
it
is
never
in
all
the
Scriptures
called
by
the
name
of
holinesse
,
neither
is
it
,
or
any
morall
virtue
in
any
vnregenerate
man
,
any
true
holinesse
,
because
it
proceeds
not
from
the
holy
Ghost
who
dwels
in
the
regenerate
and
works
all
true
holinesse
in
in
them
.
I
wish
that
all
the
learned
would
seriously
weigh
this
truth
&
embrace
it
with
their
hearts
,
and
beare
it
continualy
in
their
minds
and
memories
:
For
this
will
at
one
blow
raze
to
the
very
foundation
all
pelagian
,
Popish
,
Armian
Hoeresies
,
concerning
the
power
of
mans
fre●
will
,
the
efficacy
and
merit
of
mans
naturall
workes
don
before
regeneration
,
and
the
falling
away
of
men
regenerate
and
justified
,
from
the
grace
of
God
and
from
justifying
faith
and
true
holinesse
,
also
concerning
vniversall
grace
given
to
all
men
,
by
which
they
haue
it
in
their
owne
power
to
be
saved
.
And
if
it
would
please
the
Lord
to
open
the
hearts
of
our
people
r●ghtlie
conceive
this
difference
,
betweene
the
image
of
the
first
and
second
Adam
,
and
betweene
the
created
naturall
vprightnesse
of
Adam
,
and
the
spirituall
vprightnesse
and
infused
holinesse
wherein
the
second
Adam
was
conceived
and
framed
by
the
holy
Ghost
.
This
would
ravish
their
hearts
and
fill
them
with
admiration
of
the
singular
loue
of
God
to
his
elect
in
Christ
,
and
of
the
singular
excellencie
of
the
grace
&
holinesse
,
and
of
those
high
prerogatives
which
the
regenerate
and
faithfull
receive
and
enjoy
through
him
,
which
indeed
soe
farre
exceed
all
that
belonged
to
man
in
the
state
of
innocency
,
as
Christ
the
second
Adam
in
his
humanity
exceeded
the
first
Adam
,
and
immutable
grace
exceeds
mutable
nature
,
and
as
eternall
fruition
of
God
in
heavenly
grace
,
excels
the
fruition
of
fading
pleasures
in
an
earthly
paradise
.
CHAP.
6
Secondly
,
Gods
sanctifying
of
the
seventh
day
was
not
the
creation
or
infusing
of
any
spirituall
or
supernaturall
holinesse
into
it
;
by
which
it
did
excell
all
other
dayes
of
the
weeke
.
For
first
all
spirituall
and
supernaturall
holinesse
:
is
created
&
infused
by
the
holy
Ghost
,
only
into
reasonable
creatures
Angels
and
men
,
and
cannot
be
in
any
thing
void
of
reason
,
vnderstanding
,
free
will
and
affections
.
Although
things
without
life
,
and
creatures
void
of
reason
,
are
called
holy
by
way
of
relation
,
because
they
are
dedicated
to
an
holie
use
:
Yet
nothing
is
called
holie
by
holinesse
of
qualification
,
that
is
by
holinesse
inherent
&
heavenlie
grace
,
qualitie
and
perfection
,
but
onelie
man
and
the
holie
Angels
who
are
partakers
of
the
holie
Ghost
;
and
haue
him
dwelling
&
working
in
them
.
For
this
holinesse
is
unstained
puritie
and
vnspotted
vprightnesse
,
which
possesseth
and
informeth
the
vnderstanding
,
will
,
desires
,
affections
and
inclinations
of
resonable
creatures
,
&
makes
them
conformable
to
Gods
revealed
will
and
the
rule
of
his
law
.
S●e
that
to
imagine
holines
infused
into
any
time
,
place
or
any
other
thing
,
which
hath
not
reason
&
vnderstanding
and
will
,
is
a
mere
dreame
,
dotage
and
superstition
.
Times
and
places
,
as
holy
daies
,
and
holie
temples
,
are
holie
in
Scripture
not
for
any
holines
inherent
in
them
,
which
they
communicate
to
Gods
people
,
but
because
these
daies
and
places
are
dedicated
to
holie
use
,
and
in
them
God
is
pleased
by
his
spirit
working
with
his
word
and
ordinances
,
to
beg
it
,
increase
and
stirre
vp
holy
aff●ctions
in
men
,
and
to
come
and
enable
them
to
performe
holie
actions
,
according
to
Gods
will
.
Secondlie
,
all
true
infused
inherent
holinesse
,
created
and
wrought
by
the
holie
Ghost
,
springs
from
an
eternall
fountaine
,
and
is
founded
vpon
a
sure
rock
which
can
never
bee
removed
but
standeth
firme
for
ever
.
Where
Gods
spirit
once
informeth
or
taketh
possession
,
and
worketh
true
holinesse
ther
he
abides
for
ever
,
Ioh.
14.16
.
The
Devill
and
all
the
powers
of
darknesse
cannot
prevaile
,
nor
dispossesse
him
,
for
he
is
greater
then
they
all
,
1.
Ioh.
4.4
.
Soe
that
if
God
had
sanctified
the
seventh
day
;
by
infusing
holinesse
,
and
conforming
it
with
the
holy
Ghost
,
it
could
never
haue
beene
profaned
,
polluted
and
defiled
by
men
,
neither
could
there
haue
beene
any
chaunge
,
of
it
from
the
holy
Sabbath
to
a
common
and
ordinary
day
of
the
weeke
,
as
now
wee
see
,
by
Christs
resurrection
:
It
should
haue
continued
Gods
holy
weekly
Sabbath
for
ever
,
even
as
men
once
truly
regenerate
and
sanctified
by
the
holy
Ghost
;
are
by
that
spirit
sealed
vnto
the
day
of
full
redemption
,
Ephess
.
4.30
.
CHAP.
7.
THE
affirmatiue
positions
wherein
J
will
shew
how
God
sanctified
the
seventh
day
are
three
.
Position
affirmative
First
God
did
on
that
day
reveale
himselfe
to
man
a
most
pure
and
holy
God
,
more
then
in
all
the
six
daies
of
the
creation
.
For
in
creating
all
things
of
nothing
,
he
shewed
his
power
:
And
omnipotencie
in
making
al
things
good
and
perfect
,
in
there
kind
.
And
in
setting
the
heavens
and
the
earth
and
all
creatures
in
such
an
excellent
&
comelie
order
,
hee
shewed
his
wisdome
and
goodnesse
.
And
in
making
man
vpright
in
his
owne
image
,
&
giving
him
dominion
over
all
living
creatures
to
order
them
according
to
his
will
,
and
to
the
law
written
in
mans
heart
,
he
declared
his
righteousnes
.
But
on
the
seventh
day
by
promising
Christ
a
perfect
redeemer
and
Sauiour
,
he
manifested
and
revealed
his
most
perfect
purity
&
holinesse
diverse
waies
.
First
by
his
suffering
of
man
to
liue
in
his
sight
,
and
to
approach
to
his
presence
when
he
was
corrupted
by
his
fall
,
and
become
filthy
and
abominable
,
and
in
the
strictnesse
and
rigor
of
justice
worthy
to
be
destroyed
with
eternall
death
.
God
did
plainly
shew
that
he
is
a
God
infinitly
holie
and
cannot
receive
the
least
spot
and
staine
of
mans
corruption
approaching
to
his
presence
,
but
appeares
most
pure
and
glorious
,
and
shines
forth
bejond
all
measure
,
by
making
an
holy
vse
of
mans
vncleannesse
,
and
ordering
and
disposing
it
to
the
more
full
manifestation
and
communication
of
his
glorie
&
goodnesse
to
his
elect
in
Christ
:
For
as
the
purity
of
gold
doth
more
appeare
by
abiding
most
pure
and
perfect
in
the
midst
of
consuming
fire
and
a
furnace
of
fire
full
of
uncleane
ashes
,
and
after
the
touching
of
things
most
vncleane
.
Soe
Gods
perfect
purity
and
holinesse
appeares
most
infinit
and
vnspotted
,
in
that
he
suffers
vncleane
man
,
made
filthy
and
abominable
by
sinne
to
live
in
his
sight
and
presence
,
&
doth
order
&
dispose
his
uncleannesse
to
an
holy
end
,
&
doth
meddle
with
it
,
&
touch
it
,
&
yet
is
no
whit
diminished
or
obscured
therby
but
made
more
bright
and
resplendent
in
the
eyes
of
the
world
.
Secondly
God
by
his
promising
of
Christ
to
become
man
,
&
in
mans
nature
to
make
a
ful
&
perfect
satisfaction
to
justice
for
mans
sin
,
did
shew
his
infinit
purity
&
holy
hatred
of
sin
,
more
then
by
any
worke
of
creation
,
In
that
rather
then
mans
sin
&
filthines
should
not
be
punished
to
the
full
,
&
his
justice
fully
satitisfied
,
he
would
giue
his
own
Son
,
a
person
of
infinit
value
to
bear
the
cur●e
&
sufferedthe
whole
punishment
of
sin
in
mans
nature
and
so
to
make
full
satisfaction
for
it
.
Thirdly
,
the
revealing
of
Christ
and
promising
of
him
to
be
a
second
Adam
,
who
is
the
Lord
from
heaven
heavenly
,
and
a
quickening
spirit
,
through
whom
he
doth
richlie
shed
his
spirit
on
Adam
,
and
all
his
elect
seed
in
their
generation
;
which
holy
spirit
doth
dwell
in
their
frail
earthly
sinfull
bodies
,
as
in
a
Tabernacle
&
temple
all
the
time
of
this
fraile
life
,
&
is
not
stained
nor
defiled
with
their
corruptions
:
but
doth
abide
most
pure
and
holy
,
and
doth
overcome
,
mortifie
and
kill
by
a
long
and
lingring
death
the
old
man
of
sinne
in
them
,
and
workes
in
them
that
spirituall
purity
,
and
holinesse
,
which
though
it
be
not
like
a
grain
of
mustard
seed
;
yet
cannot
bee
destroied
or
defiled
,
but
increaseth
more
and
more
,
and
prevaileth
against
all
powers
of
darknesse
,
this
doth
aboue
all
shew
the
infinit
puritie
and
holinesse
of
God
and
of
his
spirit
.
And
therfore
J
conclude
that
God
by
promising
and
revealing
Christ
,
on
the
seventh
daie
,
did
then
first
shew
himselfe
infinitly
pure
,
and
did
manifest
vnspotted
holinesse
,
more
then
in
all
the
six
daies
of
the
creation
:
and
this
is
the
first
point
of
his
sanctifying
of
the
daie
,
to
bee
an
holie
Sabbath
of
rest
,
vntill
the
full
exhibition
of
Christ
,
a
perfect
actuall
redeemer
,
on
the
day
of
his
resurrection
.
CHAP.
8.
SEcondly
,
God
on
the
seventh
daie
,
did
though
Christ
promised
●●ed
the
holie
Ghost
on
our
first
parents
,
position
affi●mative
.
begittēth
of
his
immortal
then
seed
,
sanctifie
them
and
worke
,
faith
and
all
saving
graces
in
them
;
so
that
they
bele●ved
the
promise
and
found
rest
in
Christ
.
And
so
this
was
the
daie
wherein
God
did
first
make
man
actuall
partaker
of
his
spirit
,
and
did
make
in
him
true
holinesse
,
and
conforme
him
to
the
Image
of
Christ
,
This
appeares
by
three
things
.
First
,
by
Adams
words
,
chapt.
3.20
.
where
not
withstanding
Gods
passing
of
the
sentence
of
bodilie
death
against
him
,
and
of
his
returning
to
dust
in
the
grave
,
in
the
words
next
before
:
yet
●e
by
faith
laies
hold
on
one
eternall
life
in
Christ
the
promised
seed
,
and
being
strengthened
with
might
by
the
spirit
in
the
inner
man
,
doth
call
his
wife
Chavah
,
which
signifieth
life
,
because
by
Christ
promised
to
be
come
her
seed
,
shee
sh●uld
bee
the
mother
of
all
liuing
,
and
not
onely
all
his
naturall
seed
,
should
by
Christ
haue
naturall
life
for
a
time
,
and
being
on
earth
continued
vnto
them
:
but
also
after
death
his
wife
and
al
their
elect
seed
should
haue
life
eternall
in
him
.
This
is
a
strong
argument
of
a
lively
faith
,
and
of
the
quickening
spirit
given
to
Adam
vpon
the
verie
daie
of
the
promise
which
was
the
seventh
day
.
Secondly
,
that
our
first
parents
had
the
holy
spirit
given
them
on
that
daie
,
&
by
faith
were
instituted
&
made
partakers
of
the
righteousnes
of
Christ
,
the
coats
of
skins
doe
shew
which
God
fitted
to
them
,
&
put
vpon
them
.
For
undoubtedly
these
skins
of
cleane
beasts
,
which
God
taught
and
commanded
them
to
kill
and
offer
in
sacrifice
as
tipes
,
figures
,
and
pledges
of
their
redemption
,
by
the
death
and
sacrifice
,
of
of
Christ
:
and
these
coats
made
of
the
skins
of
beasts
sacrificed
,
and
put
upon
our
first
parents
by
God
himself
,
did
plainly
forshew
the
covering
and
clothing
of
all
the
faithfull
with
the
Robes
of
Christ
satisfaction
and
righ●iousnesse
,
&
were
a
token
and
pledge
to
them
,
that
they
were
justified
by
faith
in
Christ
to
come
,
and
cloathed
with
the
garments
of
salvation
.
For
all
Gods
works
are
perfect
:
he
gives
to
no
men
by
his
own
hand
immediatly
the
outward
pledg
&
seale
without
the
inward
grace
.
Thirdly
,
Adams
teaching
of
his
sonnes
,
Caine
and
Abell
to
sacrifice
,
and
to
bring
offerings
&
first
fruits
to
God
,
which
were
tipes
of
Christ
,
and
of
Gods
rest
in
his
mediation
and
fulls
satisfaction
,
and
that
,
at
the
end
of
daies
,
that
is
the
seventh
which
is
the
last
of
the
week
,
&
Gods
holy
weekly
Sabbath
,
these
J
say
doe
testifie
Adams
faith
in
the
promise
,
CHAP.
9.
THirdly
the
Lord
God
for
a
memoriall
of
these
supernaturall
&
heavenly
things
first
revealed
,
&
done
on
the
seventh
day
,
3
position
affirmative
and
for
a
pledg
to
man
of
the
eternall
rest
in
heaven
,
did
also
by
his
word
and
commandment
,
appoint
every
seventh
day
to
be
vnto
man
a
day
of
rest
from
his
owne
works
which
concerne
this
worldly
life
,
and
to
be
kept
an
holy
Sabbath
,
to
the
Lord
his
God
,
and
this
is
the
third
point
of
Gods
sanctifying
the
seventh
day
,
and
setting
it
apart
for
holy
and
heavenlie
vse
,
and
for
holy
worshippe
,
service
,
and
religious
duties
which
tend
to
begit
and
increase
holinesse
in
men
,
and
so
to
bring
them
to
see
and
enjoy
God
in
the
eternall
rest
of
glorie
.
This
point
because
it
is
of
greatest
weight
and
moment
,
&
comprehends
in
it
many
of
those
things
which
are
necessary
to
be
laid
open
,
&
made
knowne
for
the
distinct
and
profittable
understanding
of
the
Lords
holy
weekly
Sabbath
,
&
the
right
obseruation
thereof
,
together
with
the
duties
which
belong
thereunto
,
&
are
therein
required
.
Therefore
I
will
doe
my
best
endeavour
to
handle
this
point
more
fully
,
&
to
laie
open
distinctly
the
speciall
things
therein
contained
,
and
that
in
this
method
&
order
.
First
I
will
proue
this
maine
point
,
to
weet
:
That
Gods
blessing
and
sanctifying
of
the
seventh
day
,
did
include
the
giving
of
a
law
&
commandement
for
the
keeping
of
an
holy
weekly
Sabbath
,
&
Gods
giving
of
this
commandement
was
a
maine
&
speciall
part
of
his
sanctifying
of
it
.
Secondly
I
will
enquire
&
search
out
the
nature
of
that
law
&
commandement
,
&
how
farre
,
&
in
what
manner
it
bindes
Adam
,
and
all
his
posteritie
.
Thirdlie
,
because
everie
law
which
God
gives
to
man
,
doth
impose
a
dutie
upon
man
,
and
bindes
man
to
the
performance
of
it
,
therefore
the
uerie
words
of
the
text
binds
me
to
handlle
at
large
,
mans
dutie
which
this
commandement
of
God
,
&
this
word
by
which
hee
did
blesse
and
sanctifie
the
seventh
day
,
doth
impose
upon
Adam
&
all
his
posteritie
,
even
their
sanctifying
&
keeping
holy
the
Sabbath
day
.
For
the
proofe
of
the
maine
point
,
we
haue
three
notable
arguments
:
First
we
haue
the
plaine
testimony
of
God
himselfe
Exod.
16.28
.
where
he
cals
this
his
blessing
&
sanctifying
of
the
seventh
day
,
by
the
maine
of
a
commandement
&
law
.
&
tels
the
Isralites
that
they
not
keeping
of
an
holy
rest
;
but
going
out
togather
Manna
on
the
seventh
day
,
did
refuse
to
keepe
his
commandements
and
lawes
,
that
is
his
commandements
and
lawes
which
he
had
given
from
the
beginning
in
his
blessing
and
the
sanctifying
of
the
seventh
day
;
For
of
other
speciall
lawes
and
commandements
given
beefore
that
time
concerning
the
Sabbath
there
is
no
mention
at
all
in
Scripture
,
neither
did
God
giue
any
besides
that
from
the
beginning
,
untill
hee
spake
unto
them
afterward
from
mount
Sinah
,
and
in
the
fourth
Commandement
called
upon
them
to
remember
the
Law
of
old
,
giuen
for
keeping
holy
the
Sabbath
,
and
renewed
it
againe
to
them
.
Secondly
,
In
all
the
Law
of
God
and
in
all
the
Scriptures
wee
never
read
of
any
thing
truly
hallowed
,
sanctified
and
set
apart
for
holy
vse
but
by
speciall
Commandement
of
God
,
and
by
the
direction
of
his
word
:
the
first
thing
which
is
said
to
bee
sanctified
after
the
seventh
daie
,
is
the
first
borne
of
Israell
Exod
13.2
.
and
this
was
by
Gods
speciall
commandement
,
and
therefore
hee
saith
that
he
hallowed
them
On
that
day
which
he
smote
the
first
borne
of
Egypt
,
Num.
3.13
.
The
next
sanctified
mentioned
in
Scripture
is
that
of
the
people
of
Israell
when
they
were
to
come
into
the
sight
and
presence
of
Gods
Majestie
at
mount
Sina
Exod.
19.10
.
and
that
was
by
Gods
direction
and
commandement
as
is
there
testified
in
expresse
words
.
The
third
sanctification
mentioned
in
the
Scriptures
,
is
that
of
the
Sanctuary
,
and
the
Altar
and
all
the
holy
Uessels
and
implements
therof
.
And
Aaron
and
his
sonnes
the
Priests
with
all
their
robes
and
vestments
,
also
the
sacrifices
and
all
other
holy
things
of
the
Tabernacle
,
&
they
all
were
sanctified
by
the
speciall
commandement
of
God
,
and
by
direction
of
his
word
as
Moses
in
the
law
testifies
in
Exodus
40.
&
divers
other
places
.
Soe
the
temple
in
Ierusalem
and
all
the
Holie
things
which
are
consecrated
and
dedicated
to
the
service
of
God
by
Solomon
,
are
said
to
be
hallowed
and
sanctified
by
God
1
King
9.3
:
and
2
Cron.
7.17
.
that
is
by
Gods
speciall
commandement
&
direction
.
And
Moses
his
dedication
of
all
things
in
the
law
,
is
said
to
bee
by
bloud
and
that
by
precepts
spoken
to
the
people
according
to
Gods
law
Heb.
9.
vers.
19.22
.
And
every
creature
of
God
is
said
to
be
sanctified
to
the
use
of
the
Saints
by
the
word
of
God
and
by
prayer
1
Tim.
4.5
.
Now
if
in
all
Gods
word
everie
thing
is
said
to
bee
sanctified
,
by
the
word
and
speciall
Commandement
of
God
:
And
wheresoever
in
all
the
Scriptures
God
is
said
to
sanctifie
any
thing
,
and
to
seperate
it
for
holy
Use
:
The
word
(
Sanctifie
)
doth
necessarilye
implie
a
Commandement
,
and
speciall
law
of
God
given
for
the
seperating
of
it
.
It
were
against
all
reason
and
common
sence
to
deny
heere
in
this
text
the
wordes
(
Blesse
and
sanctifie
)
doe
necessarilie
alsoe
implie
that
God
gaue
a
speciall
commandement
and
law
for
the
keepeing
of
his
holie
weekelie
Sabbath
an
holy
rest
unto
him
the
Lord
our
God
.
Thirdly
,
whatsoever
is
sanctified
by
God
and
so
dedicated
to
holy
vse
,
that
it
is
not
in
the
power
of
any
creature
to
alter
and
chaunge
and
turne
it
to
another
use
,
without
sinne
and
transgression
against
God
,
that
is
certainlie
established
by
a
spirituall
law
of
God
,
for
where
there
is
no
law
there
is
no
transgression
.
Now
after
that
God
had
sanctified
the
seventh
daie
,
&
apointed
it
to
be
the
rest
of
the
holie
Sabbath
.
It
was
a
sinne
and
transgression
not
to
keepe
it
,
or
to
chaunge
and
alter
it
to
common
vse
,
yea
it
was
transgression
against
Gods
commandements
as
appeares
in
the
place
before
mentioned
Exod.
16.23.28
.
Therfore
Gods
sanctifying
the
Sabbath
was
vndoubtedlie
by
giving
of
a
commandement
for
the
due
keeping
and
observing
of
it
.
For
the
satisfying
of
this
obj●ction
,
and
clearing
of
this
doubt
,
divers
things
may
be
answered
.
For
the
law
of
the
passover
which
God
gave
to
Israel
did
command
them
to
keepe
that
feast
in
their
generations
,
vpon
the
fourteene
day
of
the
first
month
,
and
that
under
paine
of
being
cut
off
.
Exod.
12.14.18
.
&
Levit.
23.5
.
And
yet
upon
just
occasion
,
such
as
Gods
law
approves
either
of
uncleannesse
of
absence
from
home
vpon
a
farre
jouney
,
it
was
lawfull
to
chaunge
the
particular
time
,
and
to
keepe
the
passover
,
on
another
day
more
convenient
,
even
on
the
fourteenth
day
,
of
the
second
moneth
,
Num.
9.11
.
And
soe
Hezekiah
and
all
the
people
of
Israell
and
Iudah
kept
it
and
chaunged
the
day
2
Cron.
30.
And
hereby
the
Lord
himselfe
teacheth
us
,
that
the
Lawes
which
command
holie
solemnities
and
bind
all
his
people
in
their
generations
to
the
due
observation
of
them
on
certaine
set
daies
,
such
as
the
law
of
the
weekly
Sabbath
,
&
the
yearly
Passover
,
may
stand
in
force
and
bee
dulie
observed
,
though
the
particular
daie
of
the
weeke
be
chaunged
vpon
such
grounds
,
as
Gods
law
approveth
and
for
such
causes
and
reasons
,
as
make
that
other
day
more
fit
,
and
excellent
for
the
solemnitie
,
then
that
particular
day
of
the
weeke
,
or
of
the
moneth
which
is
named
in
the
law
.
Secondly
,
If
any
object
that
the
law
of
the
passover
was
ceremoniall
,
To
this
I
answere
,
Thirdly
,
divers
positive
lawes
which
are
morall
and
perpetuall
and
bind
Adam
,
and
all
his
posterity
,
in
all
their
generations
,
though
they
be
firme
and
immutable
in
themselves
&
in
their
obligation
:
yet
because
the
Duties
of
obedience
which
they
impose
vpon
men
,
and
the
men
up
on
whom
the
duties
are
imposed
,
are
in
their
state
,
and
condition
mutable
and
chaungable
,
And
the
chaunges
and
alterations
of
the
things
commanded
in
times
,
places
,
and
other
relations
and
respects
,
do
not
at
all
chaunge
the
law
,
nor
proue
it
ceremoniall
,
and
chaungable
.
As
for
example
,
Gods
commandement
and
law
given
to
Israell
,
was
that
they
should
loue
him
the
Lord
their
God
,
and
serue
him
with
such
worship
as
is
agreable
to
his
word
.
This
law
bindes
them
and
all
Gods
people
in
all
generations
unchaungable
:
Jt
bound
all
such
as
lived
in
the
old
Testament
to
serve
God
with
sacrifices
,
and
burnt
offerings
,
and
to
worship
him
with
their
first
fruits
,
and
sweet
odoures
and
perfumes
of
incense
,
and
that
in
the
place
which
he
did
chuse
out
of
all
the
tribes
of
Israell
.
And
it
bindes
vs
still
who
liue
under
the
new
Testament
:
to
loue
God
,
and
to
serue
him
.
But
with
a
spirituall
woshippe
and
seruice
,
such
as
is
most
agreable
to
the
word
of
the
Gospell
,
as
Saint
Paul
shewes
Rom.
12.
●
.
and
our
sacrifices
are
not
of
bruite
beasts
,
but
our
owne
bodies
deuoted
to
the
obedience
of
Christ
,
and
sacrifices
of
thankes
and
praise
which
are
the
calfes
of
our
lipps
Heb.
13.15
.
for
now
men
are
not
by
the
law
bound
to
worship
God
In
Ierusalem
,
nor
in
the
mountaine
of
Samaria
.
but
in
every
place
to
lift
up
pu●e
hands
and
hearts
to
God
,
and
to
worshippe
him
in
spirit
and
in
truth
,
Iohn
4.21
.
And
to
this
worshipp
the
same
law
doth
as
strictlie
binde
us
,
as
it
did
the
fathers
to
their
bod●ly
sacrafices
in
Ierusalem
,
though
the
seruice
in
divers
particulars
is
chaunged
,
yet
the
law
is
perpetual
and
st●nds
firme
and
immutable
,
and
bindes
all
Gods
people
in
al
their
generations
.
Soe
likewise
from
the
first
promise
of
Christ
,
a
redeemer
to
mankinde
,
Adam
and
all
his
posterity
are
bound
to
beleeve
in
Christ
,
and
to
seeke
,
expect
,
and
hope
for
salvation
,
and
life
only
in
him
the
promised
seede
of
the
woman
,
that
is
in
him
made
man
,
and
mans
mediatour
And
the
law
of
beleeuing
in
Christ
is
perpetuall
firme
,
and
vnch●ungable
.
And
yet
the
dutie
which
he
requires
is
changeable
,
and
is
chaunged
,
now
under
the
Gospel
from
that
which
is
under
the
law
,
in
circumstance
,
for
the
faithfull
in
the
old
Testament
were
bound
to
except
and
wait
for
Christ
and
to
beleeve
in
him
to
come
,
but
we
under
the
Gospel
confesse
Christ
and
beleeue
in
that
Christ
Iesus
which
is
come
in
the
flesh
.
●nd
whosoever
confesseth
not
Christ
which
is
come
,
but
beleevs
Christ
to
come
he
is
lead
by
the
spirit
of
Antichrist
,
1
Joh.
4.3
.
And
euen
thus
the
case
stands
with
the
law
of
the
Sabbath
,
which
God
gaue
in
the
beginning
when
he
sanctified
the
seuenth
day
,
for
by
that
law
he
bound
Adam
and
all
his
posterity
to
obserue
and
keepe
an
holy
weekly
Sabbath
,
and
that
one
the
particular
day
of
the
week
which
is
the
day
most
blessed
with
the
greatest
blessing
aboue
all
other
daies
of
the
weeke
,
and
wherein
the
created
worke
of
the
world
comes
to
greatest
perfection
,
and
that
is
brought
into
actuall
being
where
God
especiallie
resteth
,
and
wherewith
he
is
chiefly
satisfied
&
delighted
.
This
is
the
summe
and
substance
of
the
law
which
equallie
bindes
all
Gods
people
perpetually
to
the
worlds
end
.
This
law
,
bound
the
fathers
to
keepe
holy
the
seventh
day
,
and
last
day
of
the
weeke
,
in
the
old
Testament
,
because
that
was
the
day
most
blessed
with
the
greatest
blessing
as
yet
reuealed
in
the
world
,
that
is
the
promise
of
Christ
,
&
his
actuall
undertaking
&
beginning
to
be
mans
mediatour
,
by
which
promise
of
the
redeemer
&
bringing
in
of
supernaturall
grace
,
which
is
spirituall
&
immutable
,
the
mutable
worke
of
the
creation
was
perfected
,
&
in
which
mediaton
of
Christ
,
God
rested
&
took
such
delight
,
that
he
would
not
go
about
to
uphold
the
world
by
way
of
creation
,
but
committed
the
reparation
of
the
world
to
Christ
the
mediatour
.
But
now
under
the
go●pel
since
the
ful
exhibition
of
Christ
,
a
perfect
actual
redeemer
,
&
the
perfecting
of
the
work
of
redemption
on
the
first
day
of
the
week
,
in
Christ
his
resurrection
,
that
first
day
of
the
seuenth
,
which
is
the
seventh
in
the
weekly
revolution
,
if
we
count
the
daies
beginning
with
the
daie
next
following
,
is
now
the
day
most
blessed
,
&
wherin
the
created
world
is
after
a
better
manner
,
&
in
an
higher
degree
perfected
,
&
God
findes
that
actually
performed
wherin
he
resteth
&
wherwith
he
is
fully
satisfied
.
And
therfore
the
same
perpetuall
law
of
the
Sabbath
bindes
us
to
keepe
this
day
for
our
weekly
Sabbath
,
&
that
not
with
such
service
as
was
,
holy
under
the
law
,
that
double
bodily
sacrifices
,
nor
with
assemblies
appointed
for
preaching
,
reading
&
hearing
of
the
law
,
&
the
promises
of
a
redeemer
to
come
,
&
for
seeking
salvation
&
blessings
in
Messiah
promised
&
yet
not
come
.
But
with
spirituall
worship
&
faithfull
praier
&
invocation
in
the
name
of
Christ
exhibited
,
&
already
exalted
,
&
with
reading
,
preaching
,
&
hearing
of
the
gospel
,
which
declareth
Christ
Iesus
already
come
in
the
flesh
.
And
thus
I
hope
I
haue
fully
answered
the
objection
,
&
made
it
manifest
,
the
christian
churches
in
chaunging
the
day
of
their
weekly
Sabbath
,
&
their
forme
&
manner
of
worship
,
haue
not
made
void
,
but
established
the
law
of
the
Sabbath
,
which
God
gaue
in
the
beginning
.
and
these
chaunges
doe
in
no
case
proue
the
law
to
be
ceremoniall
onely
and
mutable
,
neither
doth
the
moralitie
and
perpetuity
of
the
law
require
that
every
circumstance
of
the
Sabbath
,
and
every
particular
Sabbath
duty
,
should
at
all
times
remain
the
same
perpetual
&
unchangable
CHAP.
10.
BVT
that
this
truth
may
yet
shine
forth
more
clearlie
,
and
may
soe
m●nifestlie
shew
it selfe
that
no
scruples
may
remaine
,
nor
any
doubts
concerning
it
or
any
part
of
it
.
I
will
proced
to
the
second
special
thing
which
is
before
propounded
.
That
is
,
to
inquire
,
search
out
,
&
discover
the
nature
and
kinde
of
this
law
and
commandement
of
God
,
concerning
the
weeklie
Sabbath
:
And
how
farre
and
in
what
manner
it
bindes
Adam
and
all
his
posterity
.
And
her●
I
haue
alarge
field
to
passe
through
,
wherein
divers
points
offer
themselues
to
our
view
,
which
J
cannot
passe
by
,
nor
lead
you
along
withou●
due
consideration
of
them
.
First
here
J
meete
with
divers
and
severall
opinions
,
of
the
learned
concerning
the
law
of
the
sabbath
which
come
first
to
be
rehearsed
and
examined
.
Secondly
,
I
finde
severall
kindes
of
lawes
which
God
hath
given
to
men
;
mentioned
in
the
Scripture
,
and
divers
sorts
of
commandements
,
which
we
must
severally
discribe
,
and
distinctlie
consider
before
we
can
determine
that
which
principallie
is
here
intended
,
that
is
,
what
kinde
of
law
and
commandement
this
of
the
Sabbath
is
,
and
how
farre
and
in
what
manner
all
man
kinde
are
obliged
by
it
,
&
bound
to
obey
it
.
The
severall
opinions
concerning
the
law
of
the
Sabbath
.
The
first
opinion
is
,
that
the
law
of
the
Sabbath
is
naturall
,
morall
,
&
perpetuall
writen
in
the
heatt
of
the
first
man
in
his
creation
.
And
that
as
he
was
bound
to
keepe
the
seventh
day
holy
to
the
Lord
in
the
state
of
innocency
.
Soe
also
are
all
his
posteritie
bound
in
all
all
ages
even
to
the
last
man
to
keepe
the
weeklie
Sabbath
.
But
they
who
conceiue
this
law
to
be
naturally
writen
in
mans
heart
doe
much
differ
&
are
diuided
into
two
opinions
.
The
one
sort
holds
the
law
to
be
wholy
naturall
,
and
perpetuallie
morall
both
in
respect
of
the
rest
,
and
sanctification
,
&
also
in
respect
of
the
particular
day
of
the
weeke
,
even
the
Seventh
from
the
beginnning
of
the
creation
.
Thus
doe
Iuda●zing
Christians
hold
,
who
professe
Christian
religion
,
but
reject
the
sanctification
of
the
Lords
day
and
embrace
and
cleave
to
the
Iewes
Sabbath
.
The
other
sort
do
hold
that
there
is
a
three
fould
vse
of
the
Sabbath
day
.
1.
Religious
and
holy
,
which
is
the
exercise
of
holy
&
religious
duties
.
2.
Politicall
or
civill
,
which
is
rest
from
worldlie
weariesom
labour
of
man
and
beast
.
3.
Ceremoniall
or
sacramentall
which
is
a
signification
and
shadowing
of
spirituall
rest
in
Christ
.
That
in
the
two
first
respects
the
Law
is
naturall
,
●mortall
and
perpetuall
,
and
that
nature
requires
,
that
a
seventh
day
of
everie
weeke
should
bee
for
rest
and
refreshing
,
and
for
holy
exercises
of
religion
,
they
all
affirme
:
And
because
the
seuenth
and
last
daie
of
the
weeke
,
was
the
daie
wherein
God
rested
,
hauing
in
the
sixt
dayes
before
perfected
all
the
workes
of
the
creation
,
therf●●
they
hold
that
for
the
signifying
&
sh●dowing
forth
of
spirituall
rest
in
Christ
;
the
seventh
day
was
the
fittest
of
all
,
&
Gods
people
were
by
Gods
Law
bound
to
observe
it
,
for
their
Sabbath
vntill
Christ
had
fully
finished
the
worke
of
redemption
,
&
then
rested
from
it
as
God
did
from
the
worke
of
creation
.
And
that
ever
since
the
resurection
the
signe
and
ceremony
of
Christs
rest
being
fulfilled
.
The
Sabbath
is
to
be
kept
by
the
same
law
of
nature
,
and
commandement
of
God
on
the
Lords
day
the
first
day
of
the
weeke
,
which
is
one
in
seventh
vntill
the
eternall
Sabbath
and
rest
in
heaven
,
unto
which
Christ
will
bring
all
his
elect
at
last
.
This
is
the
Doctrine
of
many
of
the
best
learned
heretofore
in
our
Church
,
and
divers
godly
divines
do
rest
in
this
opinion
which
for
the
maine
matter
&
substance
of
it
,
is
pious
&
godly
&
approved
by
Aquinas
the
great
Scooleman
.
The
second
opinion
is
,
that
the
law
of
the
Sabbath
was
not
naturall
wr●tten
in
mans
heart
,
neither
did
binde
man
to
observe
an
holy
rest
the
seventh
day
of
every
weeke
,
&
onelie
on
the
seventh
day
in
which
God
rested
,
but
that
it
was
a
possitiue
law
given
by
God
,
commanding
more
then
the
light
of
nature
did
clearly
&
distinctly
shew
to
man
,
or
bare
naturall
instinct
move
him
unto
,
and
that
it
was
like
the
law
by
which
God
forbad
man
to
eate
of
the
tree
of
knowledge
,
which
his
own
naturall
appetite
did
leade
him
to
eate
of
,
being
good
for
food
&
to
the
eye
&
appetite
pleasant
and
desirable
.
But
God
restrained
him
from
it
,
not
but
instinct
of
nature
or
law
written
in
his
heart
,
but
by
his
owne
voluntary
commandement
,
to
shew
his
authority
over
man
,
to
teach
man
obedience
,
&
to
make
man
know
,
that
he
might
as
justlie
haue
restrained
him
from
all
,
or
the
most
part
of
either
fruites
,
&
that
the
use
of
the
creatures
,
&
the
power
which
he
gaue
to
man
over
them
was
his
free
gift
,
&
therfor
man
ought
to
loue
&
serve
him
his
creatour
,
as
for
his
whole
being
,
so
also
for
the
use
&
benifit
of
all
other
crea●urs
.
And
soe
like
wise
they
hold
,
that
by
nature
all
dayes
are
alike
in
themselvs
,
&
man
by
the
light
of
nature
can
disc●rne
no
difference
in
them
,
b●t
yet
God
to
make
man
mindfull
of
his
creation
,
&
of
God
his
creatour
,
did
by
his
word
&
everlasting
commandement
given
to
man
,
seperat
one
day
for
the
vses
before
named
.
1.
For
holy
use
even
performance
of
religious
duties
only
.
2.
For
civill
use
,
to
weet
:
rest
from
hard
labour
.
3.
For
ceremoniall
,
to
signifie
the
rest
of
Christ
after
the
work
of
redemption
finished
,
to
admonish
man
of
rest
from
sinfull
works
,
&
to
be
a
token
of
eternall
rest
in
heauen
.
&
though
any
one
day
in
the
week
is
of
it self
naturally
as
fit
as
another
,
&
that
it
is
no
matter
what
day
be
kept
,
so
that
one
in
seven
be
for
these
uses
set
apart
:
yet
because
God
rested
on
the
seventh
day
from
his
work
of
creation
,
therfor
in
the
old
Testament
he
would
haue
that
last
day
of
seven
to
be
the
Sabbath
untill
the
comming
of
Christ
:
intending
that
when
the
greater
work
of
mans
redemption
was
perfected
by
Christ
;
then
the
day
of
his
resurrection
in
which
he
rested
from
that
worke
even
the
Lords
day
,
should
be
the
Sabbath
of
Gods
people
to
the
end
of
the
world
;
And
so
this
law
&
commandement
though
it
be
not
naturall
,
yet
it
is
morall
,
&
a
perpe●uall
,
and
vnchangable
rule
of
Gods
canstant
will
,
&
of
mans
duty
in
this
particular
:
which
is
the
main
substance
of
it
,
viz
,
that
man
do
keep
one
day
in
seven
of
every
week
for
a
Sabbath
of
rest
'
though●ut
all
ages
of
the
world
,
&
that
it
is
chaungable
onely
in
the
circumstance
of
the
day
,
&
that
onely
thus
far
.
1.
That
while
the
work
of
creation
was
,
that
work
which
had
the
preheminence
in
the
eyes
of
the
world
,
the
Sabbath
was
to
be
kept
necessarily
one
the
last
of
the
seven
,
in
which
God
did
rest
from
that
work
,
&
so
this
law
did
binde
men
.
2.
That
after
Christ
had
finished
his
worke
of
redemption
,
●ested
the
seventh
day
in
the
graue
,
&
on
the
first
day
was
risen
&
entered
into
his
rest
,
&
the
worke
which
now
hath
the
preheminence
vnder
the
Gospel
,
is
redemption
perfected
by
Christs
resurrection
,
the
day
of
his
resurr●ction
&
rest
,
should
bee
the
holy
Sabbath
to
all
christian
people
,
wherby
they
should
be
admonished
of
the
eternall
rest
in
heaven
,
&
wherin
they
should
be
holy
devoted
to
such
duties
,
as
tend
to
bring
them
on
,
to
the
fruition
of
rest
with
Christ
in
glory
.
The
third
opinion
is
,
that
the
law
of
the
Sabbath
is
not
naturall
nor
perpetually
morall
at
all
,
but
only
civill
&
ceremoniall
,
&
some
who
are
of
this
opinion
doe
hold
,
that
it
was
giuen
of
God
in
the
beginning
to
be
obserued
only
untill
the
comming
of
Christ
,
partly
in
memory
of
the
creation
,
vntill
the
greater
worke
of
redemtion
should
come
in
,
&
partly
to
signifie
things
to
come
by
C●rist
,
&
of
true
rest
to
bee
found
in
him
,
&
that
now
it
is
vtterly
abolish●d
,
together
with
all
the
festival
Sabbaths
,
of
the
Iewes
.
Others
of
them
hold
,
that
because
there
was
great
equity
in
this
law
,
&
also
seting
apart
of
one
day
in
the
week
for
religious
exercises
,
is
a
thing
uery
profittable
&
usefull
for
the
propogation
of
religion
,
and
for
the
upholding
of
order
in
Gods
C●urch
:
therfor
the
law
in
respect
of
the
particular
day
is
abolish●d
,
for
that
was
ceremoniall
,
but
the
equity
of
the
observation
of
on
in
seven
still
rem●ines
.
And
therfore
all
Christians
in
imitation
of
the
Ap●stles
,
ought
to
keep
one
in
seven
,
especially
the
Lords
day
which
is
the
last
in
the
weeke
,
rather
then
any
other
,
if
the
Church
so
determine
it
,
&
if
it
bee
obserued
without
any
superstitious
conceipt
of
more
holinesse
in
that
day
,
or
annexed
to
it
,
rather
then
any
other
.
The
fourth
opinion
is
,
that
the
first
law
for
observation
of
the
weekly
Sabbath
was
the
fourth
commandement
,
given
from
mount
Sina
,
&
that
is
did
bind
only
the
Isralits
to
keep
the
sevē●h
day
of
the
week
for
an
holy
Sabbath
untill
the
comming
of
Christ
:
but
now
under
the
gospel
it
is
abolish●d
in
respect
both
of
the
particular
day
,
&
also
the
strictnes
of
the
obseruation
,
&
only
the
equity
of
it
remains
in
the
Lords
day
,
the
obseruation
wherof
is
commended
to
us
by
the
example
of
the
Apostles
,
&
●ow
the
law
of
keeping
it
holy
is
only
ecclesiasticall
&
an
holy
ordinance
of
the
Church·
Thus
you
see
while
men
build
vpon
vnsure
and
vnstable
grounds
,
&
not
upon
the
certain
words
of
holy
Scripture
compared
together
&
made
to
runne
in
a
sweet
harmony
,
how
various
&
different
they
are
,
&
how
contrary
some
of
them
,
in
their
opinions
.
For
the
removing
of
all
doub●s
,
&
setling
of
mens
judgments
in
a
sure
way
so
farre
as
God
shal
enable
me
.
I
will
endeavour
to
select
&
single
out
whatsoever
I
finde
in
these
severall
opinions
,
to
be
agreeable
to
the
truth
,
&
to
the
sacred
word
of
God
:
&
reject
the
rest
:
&
will
ad
more
over
what
is
wanting
to
make
up
a
perfect
Doctrine
,
not
out
of
mine
owne
conjections
,
but
out
of
canonicall
Scriptures
,
for
that
is
the
sure
rule
of
all
necessary
saving
and
sanctified
knowledge
,
&
that
must
be
the
sure
guid
when
Fathers
,
Councels
,
&
Churches
do
lead
vs
into
severall
&
doubtfull
wayes
.
First
for
them
who
hold
that
the
law
of
the
Sabbath
was
written
in
mans
heart
in
the
Creation
,
I
hold
it
true
insome
part
,
to
weet
:
thus
far
.
That
God
creating
man
in
his
owne
Image
did
print
this
in
mans
heart
That
as
he
had
his
.
whole
being
from
God
,
especially
his
reasonable
soule
,
by
which
he
was
made
able
to
understand
the
will
of
God
,
revealed
to
him
by
his
word
,
so
hee
was
bound
to
obey
God
and
to
serue
him
all
his
dayes
,
with
his
whole
heart
,
and
with
all
his
might
.
And
if
God
did
require
of
him
any
part
of
his
time
,
and
commanded
him
to
obsteine
from
some
good
and
lawfull
workes
tending
to
his
naturall
good
and
well
being
,
&
to
doe
some
speciall
workes
for
his
Lords
pleasure
,
in
one
day
or
more
selected
daies
of
the
weeke
,
or
of
every
moneth
or
yeare
,
he
ought
to
doe
it
out
of
duty
and
obedience
to
his
Lord
and
Creatour
.
Thus
farre
J
consent
that
the
law
is
naturall
written
in
mans
heart
,
to
weet
:
in
generall
and
in
respect
of
the
common
foundation
:
J
grant
also
that
the
law
and
commandement
of
God
,
injoyning
the
rest
of
men
,
their
servants
,
and
cattell
from
hard
labour
the
seventh
day
,
or
one
daie
in
every
weeke
,
is
a
thing
so
naturally
helpfull
&
needfull
for
the
health
and
wellbeing
of
men
ever
since
mans
fall
,
and
the
curse
of
barennesse
laid
upon
the
earth
,
and
the
punishment
of
toyle
some
labour
and
faint
sweating
imposed
on
man
kinde
,
that
mans
own
naturall
reason
,
will
and
affection
must
needes
approue
it
,
and
moue
and
incline
his
heart
to
the
obedience
of
it
,
and
his
inward
thoughts
cannot
but
accuse
him
of
wrong
done
to
his
owne
body
,
and
to
the
life
of
his
labouring
cattell
,
and
servants
,
if
he
disobey
it
,
and
in
this
respect
it
may
be
called
a
law
of
nature
:
Yea
I
adde
moreover
that
if
wee
take
the
law
of
nature
in
a
large
sence
,
as
some
times
it
is
taken
,
that
is
for
every
law
which
commands
such
duties
and
such
obedience
,
as
in
there
owne
nature
are
very
vsefull
&
profittable
to
the
parties
commanded
,
and
which
is
grounded
on
such
just
causes
&
weighty
grounds
,
as
by
the
judgment
of
naturall
reason
,
are
in
their
owne
nature
well
worthy
of
such
observance
,
then
the
law
&
commandement
of
keeping
an
holy
Sabbath
(
on
the
seventh
day
in
the
old
Testament
in
thankfulnesse
for
Christ
promised
&
for
a
continuall
memoriall
of
that
great
blessing
:
&
one
the
first
day
of
Christs
resurr●ction
now
under
the
Gospell
,
in
thankfulnesse
for
Christ
fully
exhibited
,
&
the
worke
of
redemption
by
him
perfected
,
which
so
much
excels
the
promise
made
on
the
seventh
day
,
as
perfecting
of
a
worke
excels
the
beginning
&
undertaking
of
it
)
may
both
in
respect
of
the
particular
day
&
the
sanctification
of
it
be
called
a
law
of
nature
that
is
a
law
requiring
such
morall
&
perpetuall
obedience
,
as
is
in
the
nature
of
it
most
just
,
and
worthy
to
be
performed
.
But
that
the
law
and
Commandement
,
which
bound
the
fathers
to
keepe
an
holy
rest
one
the
seventh
day
of
every
weeke
,
and
us
under
the
Gospel
to
keepe
it
on
the
first
day
especially
and
no
other
,
was
in
in
the
creation
written
&
imprinted
in
the
heart
of
man
so
distinctlie
,
and
expressly
,
that
man
had
an
inbred
notion
of
it
,
and
a
naturall
instinct
of
himselfe
to
observe
this
law
,
&
to
keepe
a
weekly
Sabbath
on
those
uerie
daies
which
God
hath
prescribed
both
to
the
fathers
&
us
.
This
I
must
needs
deny
for
these
reasons
following
.
First
Gods
sanctifying
of
the
Seventh
day
by
his
word
and
commandement
,
and
his
institution
of
the
Sabbath
by
a
positiue
law
giuen
,
as
my
text
here
shewes
;
had
beene
vaine
and
needlesse
,
if
the
law
and
the
Sabbath
of
holie
rest
had
beene
expressly
,
and
particularly
written
in
mans
heart
already
.
For
what
man
by
the
instinct
of
nature
,
&
by
his
own
naturall
reason
,
will
and
affection
,
is
lead
and
moved
to
do
,
that
hee
is
vainly
&
needlesly
vrged
unto
by
any
law
or
commandement
,
being
of
himselfe
without
any
monitor
ready
to
performe
it
.
Secondly
,
the
very
word
(
Sanctify
)
signifieth
the
setting
apart
of
this
day
to
a
supernaturall
and
heavenly
vse
,
euen
for
the
performance
of
such
duties
as
are
aboue
the
naturalll
imaginations
and
thoughts
of
man
,
and
which
his
naturall
reason
would
never
haue
revealed
to
him
,
not
his
will
lead
him
to
do
.
If
God
by
his
word
,
and
divine
&
superturall
revealation
had
not
directed
and
moved
him
.
Therefore
this
law
by
which
God
sanctified
&
instituted
the
Sabbath
is
not
a
naturall
law
,
but
a
divine
and
supernaturall
precept
.
Thirdly
,
in
the
creation
and
state
of
innocency
,
man
was
bound
to
serve
God
as
his
creatour
and
the
author
of
all
his
being
,
and
to
be
content
with
that
estate
wherein
God
had
placed
him
,
and
saw
to
be
very
good
,
and
to
looke
no
higher
.
It
was
the
inordinat
desire
of
more
knowledge
and
of
an
higher
estate
then
God
had
revealed
and
promised
,
which
made
our
first
parents
so
yeelding
to
the
devils
temptations
,
and
vndoubtedly
it
was
an
occasion
of
their
sinne
in
eating
of
the
forbidden
fruite
.
Now
the
serving
of
God
as
his
Lord
and
Creatour
was
the
duty
of
man
euery
day
alike
,
for
the
heavens
aboue
▪
and
the
earth
beneath
,
and
all
creatures
in
them
serving
daily
for
mans
naturall
good
&
welbeing
,
even
every
day
equallie
did
put
man
continually
in
mind
of
his
duty
.
to
weet
:
that
he
was
to
loue
and
serue
the
Lord
with
all
his
heart
,
soule
,
and
strength
at
all
times
,
for
this
is
the
righteousnesse
of
a
mans
owne
workes
and
of
his
owne
person
,
which
God
required
of
man
in
the
first
covenant
in
the
state
of
innocency
,
even
his
constant
obedience
to
the
whole
and
law
and
revealed
will
of
God
all
his
dayes
withou●
one
dayes
intermission
.
Therefore
the
Sabbath
which
requires
service
of
God
and
worship
,
&
loue
of
him
as
mercifull
a
Redeemer
,
and
that
upon
one
day
of
the
weeke
more
then
all
the
rest
,
was
not
knowne
nor
commanded
nor
observed
by
nature
in
the
state
of
innocency
.
Fourthly
,
the
law
of
nature
written
in
mans
heart
requires
no
particular
duty
,
but
such
as
his
owne
naturall
reason
and
will
did
direct
&
lead
him
vnto
in
the
creation
,
and
which
belonged
to
him
in
the
state
of
innocency
.
But
the
law
of
the
Sabbath
from
the
first
institution
commands
and
requires
such
things
,
●nd
such
workes
,
and
duties
as
did
not
concerne
man
in
the
state
of
innocency
.
As
1
:
Rest
of
man
and
beast
from
their
wearisome
labour
for
their
refreshing
upon
one
day
in
seven
.
This
man
had
no
need
of
,
neither
was
their
any
need
of
such
rest
,
because
the
toile
and
labour
of
man
and
beast
came
in
after
the
fall
,
when
God
cursed
the
earth
for
mans
sinne
.
Secondly
,
it
requires
in
generall
sanctification
of
the
seventh
day
,
by
holy
and
religious
exercises
,
and
in
particular
by
sacrificing
to
God
,
by
prayer
and
supplication
,
and
by
meditating
on
heavenly
things
,
and
on
eternall
rest
,
and
by
studying
all
holy
duties
which
might
fit
men
for
the
sight
and
fruition
of
God
in
heavenly
glory
.
All
which
&
what
soever
other
holy
Sabbath
duties
and
works
,
are
mentioned
in
the
word
of
God
,
do
belong
to
man
,
only
since
the
promise
of
Christ
the
blessed
seed
.
And
in
the
state
of
innocency
,
man
had
no
occasion
of
any
such
duties
he
had
no
need
of
sacrificing
vntill
Christ
,
his
ransome
and
sacrifice
for
sinne
was
promised
,
he
neither
could
have
any
thought
ar
meditations
of
glory
in
Heauen
,
or
studies
to
fit
and
sanctifie
himselfe
for
the
fruition
thereof
untill
Christ
the
onlie
way
to
eternall
rest
,
&
glory
was
promised
:
what
use
had
he
of
prayers
and
supplcations
to
God
for
any
good
thing
needful
,
when
he
lacked
nothing
,
or
for
deliverance
from
evill
when
as
yet
noe
evill
was
knowne
in
the
world
?
What
occcasion
could
he
haue
to
praise
God
either
for
Christ
,
before
he
did
so
much
as
dreame
of
Christ
or
had
any
thought
of
him
at
all
.
As
for
naturall
guifts
and
blessings
he
was
by
them
admonished
and
provoked
every
day
alike
to
loue
,
serve
,
honour
and
praise
God
,
wherefore
seeing
the
workes
and
duties
of
the
Sabbath
are
holy
,
and
tend
onely
or
chiefly
to
the
supernaturall
and
heavenl●
life
,
and
to
the
eternall
rest
which
Christ
hath
purchased
in
heauen
for
man
,
vndoubtedly
the
law
of
the
Sabbath
which
expresly
commands
such
workes
and
duties
everie
seuenth
day
,
is
a
positiue
supernaturall
and
divine
law
,
not
any
dictate
of
nature
imprinted
in
mans
heart
in
the
creation
.
Fiftly
,
every
law
of
nature
is
common
to
all
man
kinde
,
and
is
written
as
well
in
the
hearts
of
heathen
as
of
Christians
,
so
that
the
conscience
of
men
whoe
never
heard
of
God
or
of
his
word
,
is
a
monitor
,
to
admonish
them
of
the
duty
which
that
law
requires
,
and
an
accuser
if
they
transgresse
that
law
,
and
men
haue
no
more
need
to
be
put
in
mind
of
those
duties
,
then
of
any
other
which
the
law
of
nature
requires
:
But
the
law
of
the
Sabbath
hath
no
footsteppe
of
impression
in
the
hearts
of
barbarous
heathen
nations
.
It
is
quite
forgoten
among
them
,
and
onely
Gods
people
who
have
his
written
law
,
and
word
continually
read
and
preached
,
do
keepe
the
Sabbath
:
And
God
in
giving
it
to
Israell
in
written
tables
,
&
in
repeating
it
often
afterwardes
,
still
calls
upon
them
to
remember
it
,
thereby
shewing
that
it
is
not
as
the
law
of
nature
printed
in
mans
heart
,
but
is
a
law
giuen
by
word
and
writing
,
and
from
thence
learned
,
and
therefore
easilie
and
quickly
forgotten
.
Sixthly
,
If
it
were
a
naturall
law
founded
upon
the
creation
,
and
binding
man
to
keepe
a
weekelie
holy
day
in
thankfulnesse
for
his
creation
,
and
for
the
creatures
made
for
his
vse
,
then
it
should
in
all
reason
binde
man
to
keepe
Holy
the
six
dayes
in
which
God
Created
all
things
,
and
especiallie
the
sixth
daie
wherein
God
made
man
himselfe
and
gaue
him
rule
and
dominion
over
all
creatures
.
For
holy
celebrations
are
kept
weekely
or
yearely
one
the
dayes
in
which
the
blessing
and
benefits
solemnized
and
celebrated
were
first
bestowed
one
men
.
Therefore
it
is
not
a
naturall
law
grounded
on
the
creation
.
Lastly
Christ
came
not
to
chaunge
the
law
of
nature
,
nor
to
take
away
any
part
of
the
obedience
therof
,
but
to
establish
and
fulfill
it
in
every
jot
and
title
as
he
himselfe
testifieth
Mat.
5.17.18
.
And
yet
the
law
of
the
Sabbath
soe
farre
as
it
requires
keeping
holy
the
seventh
day
,
as
the
fathers
were
bound
in
the
old
Testament
is
changed
by
Christ
and
by
his
resurrection
,
in
which
hee
finished
the
worke
of
redemption
,
and
was
exhibited
a
perfect
redeemer
.
And
the
observation
of
the
seventh
and
last
day
of
the
weeke
is
abolished
.
And
the
first
day
of
the
weeke
even
the
day
of
Christs
resurrection
,
is
sanct●fied
and
substituted
in
the
place
of
it
,
and
so
was
obserued
by
the
Apostles
,
&
after
them
by
all
true
Christian
Churches
for
the
Lords
day
,
and
for
the
Queene
and
ch●efe
Princesse
of
all
daies
,
as
the
blessed
Martyr
Ignatius
cals
it
.
Epist.
ad
magnesi●s
pag.
31.
Therefore
it
is
not
a
law
of
nature
printed
&
e●grauen
in
mans
heart
.
J
could
alleadge
more
reasons
,
but
J
hold
this
perfect
number
of
seven
sufficient
for
this
present
purpose
.
J
will
therefore
proceed
to
the
next
thing
which
is
the
discovery
of
the
seuerall
kindes
of
lawes
,
which
God
hath
given
to
men
,
&
the
briefe
discription
of
every
kind
particularly
,
by
which
J
shall
come
to
demonstrate
what
kind
this
of
the
Sabbath
is
.
CHAP.
11.
The
distinction
of
Gods
laws
THE
Lawes
of
God
which
he
hath
given
to
men
,
are
of
two
sorts
,
either
lawes
printed
in
mans
heart
which
we
cal
lawes
of
nature
:
Or
else
Positiue
lawes
,
which
God
hath
commanded
in
his
word
over
,
and
above
,
or
besides
the
lawes
of
na●ure
.
Th●
Law
of
nature
is
that
will
of
God
which
hee
as
Lord
and
creatour
hath
imprinted
in
mans
heart
in
the
creation
,
even
that
naturall
disposition
which
God
gaue
to
man
,
when
he
made
him
in
his
owne
Image
,
by
which
he
doth
informe
man
in
the
knowledge
,
and
moue
him
to
the
practise
of
all
duties
which
belong
to
him
,
and
which
he
requirs
of
him
,
for
naturall
wellbeing
&
continuance
in
that
life
,
&
good
estate
wherein
he
was
created
.
The
law
of
nature
may
be
distiguished
into
two
sorts
.
The
one
is
Generall
and
indefinit
,
which
binds
man
definitly
in
a
generall
bond
.
The
other
is
speciall
and
particular
,
which
doth
define
&
prescribe
speciall
&
particular
duties
&
workes
to
men
.
The
generall
and
indefinit
law
is
this
.
That
man
being
Gods
creature
and
hauing
his
whole
being
,
life
,
motion
and
all
things
from
God
,
of
free
gift
,
is
in
duty
bound
to
obey
God
to
the
utmost
of
his
power
in
all
things
whatsoever
God
either
by
naturall
light
,
or
by
his
word
either
hath
revealed
,
or
shall
at
any
time
reveale
and
make
knowne
unto
him
,
to
be
his
will
that
he
should
doe
them
.
The
bond
and
obligation
of
this
law
is
very
large
,
and
reacheth
through
all
lawes
,
&
binds
men
to
doe
whatsoever
God
commands
by
any
law
whatsoever
.
The
speciall
definit
and
particular
law
of
nature
,
is
that
commanding
will
of
God
engrauen
in
mans
heart
▪
and
in
his
upright
naturall
disposition
,
which
directs
man
to
know
&
moues
him
to
performe
such
speciall
kinds
of
duties
and
such
particular
workes
,
as
he
ought
to
do
and
God
reveales
to
him
&
declar●s
to
be
his
wi●l
that
hee
should
do
them
.
Of
these
speciall
lawes
some
are
primary
.
And
some
are
secondarie
lawes
of
nature
.
A
speciall
primary
law
of
nature
is
the
will
of
God
,
concerning
such
speciall
duties
and
particular
workes
,
as
mans
owne
pure
created
nature
and
naturall
disposition
did
direct
,
lead
&
moue
him
vnto
,
which
his
naturall
reason
in
the
state
of
integrity
did
shew
unto
him
,
and
his
pure
naturall
will
and
affections
did
moue
and
stirre
him
to
performe
.
As
for
example
,
to
know
and
acknowledge
God
for
his
sole
Lord
and
Creatour
,
and
one
onely
God
,
to
serue
and
worship
him
with
such
worship
and
reuerence
,
as
his
pure
reason
taught
him
to
bee
meet
for
God
,
to
thinke
and
speake
of
God
accordingly
:
to
beare
himselfe
towardes
the
creatures
,
and
to
rule
them
according
to
the
wisdome
which
God
,
had
given
him
,
to
increase
and
multiply
and
to
replenish
&
subdue
the
earth
and
such
like
.
A
Secondary
speciall
law
of
nature
,
is
a
rule
or
precept
concerning
such
speciall
and
particular
duties
and
workes
,
as
mans
owne
right
reason
,
or
Gods
word
discouers
vnto
him
,
to
bee
in
there
owne
nature
good
,
and
just
,
and
profittable
either
for
his
owne
naturall
being
,
and
wellbeing
,
as
the
cause
now
stands
with
him
since
his
fall
,
and
for
any
other
good
end
and
use
agreeable
to
Gods
revealed
will
.
As
for
example
,
that
men
should
not
liue
idle
,
but
labour
painfully
to
provide
for
themselves
and
families
,
this
is
a
duty
which
was
knowne
to
man
before
his
fall
,
but
ever
since
the
curse
wherewith
God
cursed
the
earth
for
mans
sinne
,
Gods
word
requires
it
,
and
mans
owne
naturall
reason
wel
informed
,
and
his
will
and
affections
well
ordered
doe
naturally
moue
him
to
the
performance
of
it
for
his
naturall
welbeing
.
So
diuers
negatiue
precepts
which
forbidde
such
euils
and
sinfull
deedes
,
as
man
never
knew
nor
had
any
thought
of
them
in
the
state
of
innocency
,
but
now
true
naturall
reason
,
affection
and
conscience
;
teacheth
and
moueth
man
to
hate
and
abhorre
them
;
they
are
lawes
of
this
kinde
.
And
if
we
should
extend
the
law
of
nature
to
the
utmost
,
as
many
do
,
and
bring
under
it
every
law
which
commands
duties
which
are
in
their
owne
nature
just
and
honest
and
very
vsefull
and
profittable
to
the
doers
and
to
others
;
●nd
serve
directly
and
naturally
for
Gods
glory
.
We
might
reduce
to
this
kinde
of
naturall
lawes
,
every
positiue
morall
and
perpetuall
precept
commanding
any
just
or
holy
work
&
duty
which
is
just
in
it selfe
,
though
there
were
no
expresse
commandement
given
for
the
doing
of
it
.
A
Positiue
law
of
God
is
that
which
God
in
his
wisedome
&
by
his
word
giues
to
man
,
by
which
he
bindes
man
to
some
obedience
which
he
of
him●elf
by
his
own
naturall
wit
&
reason
would
not
haue
found
out
&
discerned
to
be
good
&
just
,
neither
would
haue
done
or
performed
by
the
instinct
of
nature
,
and
the
motion
of
his
will
&
affection
,
for
such
an
end
as
God
hath
appointed
them
unto
.
There
are
diuers
lawes
and
precepts
of
this
kinde
,
all
which
as
they
require
that
which
God
justly
&
wisely
willeth
man
to
do
,
&
do
command
things
which
are
in
respect
of
the
present
state
&
condition
good
for
man
,
so
they
al
are
after
a
generall
manner
included
in
the
generall
law
of
nature
,
and
bindes
men
to
obey
them
all
.
Of
these
positiue
lawes
there
are
divers
sorts
.
Some
are
Positiue
commanding
things
which
tend
to
preserve
&
maintain
good
order
,
society
&
peace
,
not
onely
between
God
the
creatour
and
man
his
creature
,
but
also
betweene
man
&
other
creatures
,
&
among
men
themselves
.
Such
was
the
law
which
God
gaue
to
man
,
when
he
commanded
him
vnder
the
paine
of
death
to
obsteine
from
the
fruite
of
the
tree
of
knowledge
of
good
and
evill
,
&
that
for
a
wise
&
just
end
,
even
to
put
man
in
mind
that
he
was
not
absolute
Lord
of
all
the
visible
creatures
,
to
vse
them
at
his
pleasure
,
but
that
he
was
a
subordinate
Lord
and
ruler
under
God
,
and
that
all
other
trees
berbes
&
fruites
which
God
alowed
him
to
eate
of
,
were
Gods
free
guift
,
&
also
to
teach
him
,
that
hee
was
chiefly
&
aboue
all
to
looke
to
the
service
of
God
&
obedience
of
his
will
,
&
to
omit
the
serving
of
his
owne
turne
,
&
the
doing
of
that
which
his
owne
will
might
moue
him
to
doe
,
when
God
at
any
time
should
call
him
another
way
.
And
of
this
kind
are
all
the
judiciall
lawes
,
which
God
gaue
to
Israell
by
Moses
for
the
well
ordering
of
their
common
wealth
,
&
all
precepts
of
obedience
,
which
inferiors
owe
to
superiours
in
things
lawfull
and
that
for
peace
sake
.
Some
positiue
lawes
are
Evangellicall
and
religious
which
command
works
&
duties
tending
to
an
holy
heavenly
&
supernaturall
end
&
use
,
such
are
all
laws
&
cōmādments
which
God
hath
given
vpon
occasion
of
Christ
revealed
to
man
,
&
in
&
through
Christ
which
require
duties
,
&
service
due
to
God
as
he
is
mans
redeemer
,
&
bind
man
as
he
expects
benefit
by
Christ
the
mediatour
&
redeemer
,
to
such
workes
&
such
obedience
,
as
come
to
be
of
vse
in
respect
of
Christ
.
These
Evangellicall
laws
are
of
two
sorts
.
1.
Some
are
vniversall
&
perpetuall
requiring
necessary
works
&
duties
of
all
such
as
are
to
be
saued
by
Christ
.
2.
Some
are
special
&
temporary
,
which
require
some
speciall
service
&
workes
of
obedience
,
&
them
of
some
only
,
&
for
some
times
,
&
in
some
condition
of
the
Church
.
Perpetuall
&
vniuersall
Evangellicall
lawes
,
which
bind
all
Gods
redeemed
ones
,
&
require
things
necessary
to
salvation
by
Christ
,
are
the
commaundements
of
God
,
by
which
he
bindes
all
men
to
repentance
&
reformation
of
life
,
to
godly
sorrow
,
&
humiliation
for
sinne
,
to
beleeue
in
Christ
under
penalty
of
loosing
salvation
,
&
of
perishing
for
euer
,
&
condemned
&
cast
into
hell
for
their
sins
.
Speciall
or
temporarie
laws
are
they
which
bind
men
,
or
all
men
of
some
ages
and
in
some
times
to
some
speciall
service
&
worship
,
fit
for
the
present
state
&
condition
of
the
Church
,
or
to
so
some
duties
&
workes
which
for
the
time
are
profittable
to
guid
&
lead
men
to
Christ
,
&
therfore
are
sanctified
of
God
&
set
apart
for
that
purpose
:
●uch
are
the
lawes
&
commandements
of
sacrificing
&
bringing
offerings
&
first
fruits
to
God
,
of
oxen
&
sheep
&
other
cleane
beasts
&
birdes
,
&
of
the
increase
of
the
earth
,
some
of
which
lawes
did
binde
all
Gods
people
from
the
first
promise
of
Christ
even
all
the
fathers
from
Adam
untill
Moses
,
&
all
Israell
untill
the
comming
of
Christ
,
such
lawes
were
that
of
Circumcision
given
to
Abraham
,
as
a
seale
of
the
covenant
wh●ch
God
made
with
him
&
his
seed
,
&
that
of
the
passouer
,
and
of
the
first
borne
,
&
all
Leviticall
ceremoniall
lawes
,
given
to
Israell
by
the
hand
of
Moses
,
&
such
are
the
commandements
of
Baptisme
&
the
Lords
Supper
,
which
binde
all
Christians
under
the
Gospell
.
There
are
also
besides
these
severall
kinds
of
lawes
,
some
mixt
lawes
,
&
of
these
some
are
partly
&
in
some
respects
naturall
,
because
they
bind
men
to
some
duties
vnto
which
nature
binds
them
;
&
in
some
respects
civill
,
for
they
require
things
which
tend
to
civill
order
&
government
;
&
partly
in
some
respects
also
evangellicall
commanding
things
which
tend
to
salvatio●
in
Christ
.
Some
are
partly
morall
&
perpetuall
in
that
they
require
morall
duties
which
are
necessary
&
vsefull
at
all
times
to
the
end
of
the
world
;
&
partly
ceremoniall
&
temporary
in
that
they
require
obedience
in
things
which
are
usefull
onely
in
some
cases
and
at
some
times
.
As
for
example
the
law
which
God
gaue
from
mount
Sina
,
&
wrote
it
in
tables
of
stone
it
doth
binde
men
not
only
to
all
morall
duties
which
engrauen
in
the
creation
,
to
weet
:
all
duties
which
man
did
owe
to
God
as
to
his
onely
creatour
,
&
to
men
as
fellow
creatures
;
but
also
to
such
further
duties
&
degrees
of
obedience
as
man
doth
owe
to
God
his
only
Saviour
&
Redeemer
in
Christ
,
&
to
men
&
Angels
as
his
fellow
sevants
brethren
&
members
of
one
&
the
same
spirituall
body
under
the
same
head
Christ
.
And
therefore
God
presseth
and
urgeth
obedience
to
that
law
,
at
the
giuing
thereof
vpon
this
consideration
,
and
for
this
reason
,
because
hee
is
the
Lord
God
the
Redeemer
and
deliverer
,
who
as
he
delivered
the
naturall
Israell
from
Egyptian
bondage
,
so
by
that
typicall
deliverance
did
foreshew
and
prefigure
the
spirituall
redemption
of
all
the
spirituall
bondage
under
sinne
,
the
world
and
the
Devill
.
To
loue
God
aboue
all
,
and
a
mans
neighbour
as
himselfe
,
to
honour
Parents
,
and
to
speake
truth
of
euery
one
,
to
giue
leaue
to
every
one
freely
to
enjoy
his
owne
,
and
many
such
duties
requited
in
the
ten
commandements
are
naturall
,
and
nature
bound
man
to
them
in
innocencie
,
and
in
respect
of
them
that
law
is
nature
.
But
to
beleeve
in
God
as
a
Redeemer
,
to
visite
and
comfort
the
sick
,
and
distressed
,
to
honour
parents
,
pastors
,
superiours
,
as
fathers
in
Christ
,
and
divers
duties
of
neglatiue
precepts
,
as
not
to
make
images
of
God
;
not
to
pollute
Gods
name
by
vaine
swearing
and
such
like
,
the
knowledge
and
thoughts
of
which
man
had
not
in
his
heart
by
nature
in
the
creation
,
which
come
into
the
world
by
naturall
corruptions
,
and
man
was
not
subject
to
them
,
untill
he
was
seduced
and
fallen
and
brought
into
bondage
by
Satan
,
they
are
posituallie
morall
,
and
as
the
law
commands
them
,
it
is
a
positiue
morall
law
,
yea
in
respect
of
some
of
them
Evangelicall
.
And
as
reverence
and
respect
to
civill
Magistrates
and
men
of
higher
place
,
as
they
are
superiours
and
men
of
greater
power
and
authority
(
which
difference
and
equality
came
in
by
mans
fall
,
and
flowes
from
Gods
distribution
of
his
common
guifts
in
a
different
manner
&
measure
)
as
I
say
this
honour
giuen
to
them
as
civill
rulers
,
ruling
for
our
Good
and
the
good
of
the
common
weath
,
is
commanded
in
this
law
so
it
is
ciuill
.
And
lastly
as
all
ceremoniall
&
religious
ordinances
,
and
outward
significatiue
,
&
worship
sanctified
by
God
,
and
appointed
as
most
fit
for
the
time
and
season
,
receiue
their
originall
authority
and
first
strength
from
that
law
given
from
mount
Sina
,
especially
from
the
commandement
which
bindes
man
to
obey
God
,
as
his
creatour
&
Redeemer
in
all
ordinances
,
so
farre
as
he
requires
,
so
and
in
this
respect
this
law
is
Ceremoniall
and
bindes
to
obedience
temporary
,
fit
for
the
season
,
&
opportunity
.
Jn
like
maner
the
commandement
which
the
Lord
Christ
hath
given
in
the
Gospell
,
for
Baptizing
of
Christians
and
for
the
administration
and
receiving
of
the
Sacrament
,
of
his
body
and
blood
,
as
they
command
an
outward
sacramentall
washing
with
water
,
and
abodily
eating
of
bread
and
drinking
of
wine
which
haue
beene
of
use
onely
since
the
comming
of
Christ
,
and
not
from
the
beginning
,
so
they
are
ceremoniall
and
temporary
.
For
whatsoever
ordinances
are
in
vse
in
the
Church
of
God
for
a
season
onely
,
that
is
during
the
time
of
the
true
and
proper
signification
of
the
world
Ceremonia
:
which
is
compounded
of
the
Gr:
wordes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
set
time
or
season
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whice
signifies
onelie
,
or
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
to
abide
or
remaine
.
But
because
the
time
of
the
Gospell
is
perpetuall
unto
the
end
of
the
world
,
and
they
are
commanded
to
be
observed
of
all
Christians
at
the
time
of
the
Gospell
,
in
this
respect
these
Commandements
may
be
called
vniversall
and
pepetuall
.
And
as
in
these
and
all
other
Ceremonies
,
ordained
by
God
,
there
are
required
besides
the
outward
bodily
rites
&
actions
,
many
spirituall
duties
,
as
inward
reverence
and
holy
affections
of
the
heart
faith
in
Christ
&
the
blessed
Trinity
beleeving
of
the
covenant
,
commemoration
of
Christ
&
his
benefits
,
confession
of
three
persons
in
one
God
,
and
the
eye
of
faith
looking
chiefly
to
the
spirituall
things
signified
,
so
the
commandement
and
law
enjoyning
them
may
justly
be
esteemed
positiuely
and
Evangellically
morall
.
Thus
much
for
the
divers
and
severall
kindes
of
Gods
lawes
which
hee
hath
given
to
men
.
J
proceed
to
that
which
is
the
maine
thing
here
intended
,
that
is
to
shew
what
kinde
of
law
the
commandement
of
the
Sabbath
is
,
&
vnder
which
of
these
severall
kindes
it
is
comprehended
.
And
in
a
word
J
hold
it
to
be
of
the
last
kinde
,
to
weet
:
a
mixt
law
that
is
partly
naturall
,
and
partly
positiue
,
both
ciuill
and
Evangellicall
,
and
not
onely
universall
and
perpetuall
but
also
speciall
&
ceremoniall
,
and
so
indeed
it
takes
part
of
all
kindes
of
lawes
which
God
hath
given
men
,
and
which
are
mentioned
in
the
Scriptures
,
which
thing
because
the
learned
haue
not
heretofore
obserued
nor
well
considered
,
but
some
haue
cast
their
eyes
upon
the
common
ground
of
this
law
printed
in
mans
heart
in
the
creation
,
and
finding
it
among
the
ten
commandements
which
are
generally
held
to
be
the
summe
and
substance
of
the
law
of
nature
,
doe
call
it
a
law
of
nature
.
Others
haue
considered
it
as
a
speciall
commandement
given
by
God
immediatly
after
the
creation
by
word
of
mouth
and
not
written
in
mans
heart
,
and
do
call
it
a
positiue
morall
law
.
Others
haue
considered
it
as
it
commands
rest
one
the
seventh
day
,
now
altered
by
Christ
,
which
rest
was
a
signe
of
Christs
rest
from
the
worke
of
redemption
&
is
a
token
&
pledge
of
eternall
rest
in
heauen
,
&
there
upon
hold
it
to
be
a
ceremoniall
law
:
and
hence
ariseth
the
diuersity
among
Christians
,
and
almost
civill
warre
betweene
the
Pastors
of
severall
Churches
,
yea
&
among
learned
preachers
of
one
&
the
same
Church
:
Whereas
indeed
they
all
hold
the
truth
in
part
but
not
wholy
:
They
all
erre
in
this
,
that
they
limit
it
every
one
,
to
that
speciall
kinde
of
law
,
which
he
hath
hath
chiefly
in
his
eye
and
upon
which
he
hath
set
his
conceit
:
Now
make
it
a
mixt
law
&
proue
it
manifestly
,
&
there
needs
no
more
contention
,
except
some
men
wil
contend
without
cause
&
against
reason
out
of
a
spirit
of
contention
&
contradiction
.
First
,
this
law
as
all
other
lawes
is
indefinitly
comprehended
in
the
generall
law
of
nature
,
for
the
generall
law
written
in
mans
heart
in
the
creation
,
binds
him
to
attend
the
wil
of
God
,
&
to
be
ready
to
obey
God
,
his
Creatour
in
all
things
whatsoever
he
either
had
already
declared
,
or
should
at
any
time
to
come
reveale
to
bee
his
will
,
and
to
bee
a
duty
which
he
required
of
man
.
And
therefore
the
observing
&
keeping
of
a
weekly
holy
Sabbath
,
&
devoting
of
a
seventh
part
of
every
weeke
to
religious
exercises
&
to
rest
from
bodily
labour
&
common
worldly
busines
,
being
expresly
commanded
by
God
,
&
declared
at
severall
times
&
upon
severall
occasions
to
be
his
will
,
man
is
by
the
generall
of
nature
bound
to
performe
it
,
&
in
this
respect
we
may
truly
say
that
the
law
of
the
Sabbath
is
a
law
of
nature
,
included
indefinitly
in
that
generall
law
&
dictate
of
nature
written
in
mans
heart
in
the
creation
.
Secondly
,
though
J
cannot
conceive
that
the
keeping
of
an
holy
Sabbath
weekly
,
was
a
thing
so
disti●ct
written
in
mans
heart
in
the
creation
,
that
man
of
himselfe
by
the
instinct
of
his
nature
,
or
by
the
light
of
his
reason
&
motion
of
his
will
,
would
haue
set
either
the
seventh
daie
or
any
other
of
the
seven
daies
of
the
weeke
apart
for
rest
,
or
other
duties
of
the
Sabbath
,
which
God
in
the
first
institution
required
,
&
commanded
also
in
his
law
giuen
from
mount
Sina
:
Yet
because
the
keeping
holy
of
a
weekly
Sabbath
upon
such
grounds
as
are
mentioned
in
this
text
,
&
for
such
ends
&
vses
as
God
hath
ordained
,
to
weet
:
commemoration
of
Gods
mercy
&
bounty
in
promising
Christ
,
preserving
the
knowledge
&
memory
of
the
covenant
of
eternall
life
,
&
rest
in
Christ
,
training
up
of
people
in
religion
,
the
feare
&
worship
of
God
,
&
in
holines
,
by
which
they
are
made
fit
to
see
&
enjoy
God
in
glory
,
because
J
say
,
the
keeping
holy
of
a
weekly
Sabboth
is
in
these
respects
a
thing
very
good
&
profittable
,
yea
&
necessary
for
the
helpe
of
man
and
for
the
reparing
of
his
nature
corrupted
.
Thirdly
,
if
we
consider
the
law
of
the
weekly
Sabbath
as
it
was
given
by
God
in
the
first
institution
,
&
in
his
blessing
&
sanctifying
of
the
seuenth
day
,
&
againe
renewed
&
inserted
among
the
ten
commandements
given
from
mount
Sina
:
&
at
other
times
upon
diuers
occasions
repeated
by
Moses
and
by
the
Prophets
from
Gods
mouth
,
If
we
also
consider
that
neuer
the
Sabbath
it self
nor
the
ground
;
reason
,
&
ocasion
of
it
,
(
to
weer
:
Gods
perfecting
the
creation
by
promising
&
revealing
redemption
in
Christ
,
&
the
rest
which
J
haue
before
proved
&
demonstrated
)
were
written
●n
mans
heart
in
innocency
,
but
were
after
mans
fall
revealed
by
God
,
&
thereupon
the
holy
rest
commanded
to
bee
kept
on
that
day
which
God
aboue
other
daies
hath
blessed
and
sanctified
.
We
may
truely
affirme
that
the
commandement
of
the
Sabbath
in
these
respects
is
a
positiue
law
of
God
,
&
not
a
law
of
nature
requiring
such
particular
duties
as
man
of
himselfe
without
Gods
positiue
commandement
would
haue
observed
.
Yea
the
word
(
Memento
Remember
)
soe
often
added
to
the
precept
of
the
Sabbath
as
appeares
Exod.
20.8
.
doth
plainly
shew
that
the
keeping
holy
of
a
weekly
Sabbath
,
was
not
a
thing
printed
in
mans
heart
,
for
then
it
had
beene
vaine
&
needlesse
for
God
soe
often
to
use
this
word
Remember
&
to
put
them
in
mind
of
this
duty
by
Moses
&
the
Prophets
,
mans
owne
conscience
would
haue
been
his
daily
and
continual
Monitor
&
Remembrancer
,
&
his
own
thoughts
would
haue
ben
ready
to
accuse
him
for
every
omision
&
neglect
of
it
.
As
the
Apostle
testifies
of
the
worke
of
the
law
written
in
mans
heart
,
Rom.
2.15
.
Fourthly
,
if
we
consider
the
law
of
the
Sabbath
as
it
commandeth
man
together
with
his
children
,
servants
&
labouring
cattell
to
rest
from
their
wearisome
labours
&
bodily
paine
;
which
came
in
by
sinne
,
&
by
mans
fall
,
together
with
servile
subjection
&
difference
of
the
Maister
&
servant
,
which
weekly
rest
&
intermission
from
toyle
&
labour
granted
to
servants
&
cattell
by
their
Maisters
:
as
well
as
to
themselves
,
makes
very
much
for
good
order
in
every
state
&
common
wealth
,
&
for
peace
&
society
among
men
,
&
in
every
family
,
&
serves
for
an
excellent
civill
&
politicall
use
,
so
it
is
in
the
judgment
of
many
learned
&
godly
Divines
,
not
without
good
reason
hold
to
be
a
civill
and
politicall
law
.
Fifthly
,
if
we
consider
.
First
the
time
of
Gods
first
institution
of
the
Sabbath
,
as
it
fals
under
Chist
,
even
upon
the
seventh
day
of
the
world
,
in
which
Christ
was
,
promised
to
redeeme
man
who
was
fallen
in
the
latter
end
of
the
sixth
day
as
is
before
shewed
.
Secondly
,
if
wee
consider
the
ground
and
reason
of
Gods
institution
of
the
Sabbath
and
sanctifying
the
seventh
day
,
even
Christ
promised
the
seed
of
the
woman
,
&
to
breake
the
serpents
head
,
by
whose
actually
undertaking
&
beginning
to
mediate
for
man
,
God
did
perfect
the
mutable
worke
of
creation
,
&
setled
the
world
in
an
higher
estate
of
the
perfection
supernaturall
,
&
did
rest
in
Christs
mediation
,
being
that
which
was
able
to
giue
full
satisfaction
to
his
justice
.
Thirdly
,
if
we
consider
that
in
the
first
institution
,
the
Sabbath
day
was
sanctified
&
blessed
aboue
the
other
six
dayes
:
that
is
,
was
set
apart
to
heavenly
&
supernaturall
vse
;
which
cannot
be
imagined
but
in
&
under
Christ
in
whome
all
things
are
sanctified
.
We
must
needes
know
&
confesse
that
the
commandement
of
the
Sabbath
even
in
and
from
the
first
originall
and
institution
,
is
a
law
Divine
and
Evangellicall
,
commanding
such
an
observation
and
service
,
as
is
of
use
onely
in
and
under
Christ
,
and
mainly
tends
to
lead
men
to
salvation
in
him
.
Sixtly
,
if
we
consider
the
necessity
of
resting
,
one
whole
day
in
every
weeke
,
from
all
our
worldly
affaires
.
First
that
with
one
consent
the
Church
and
congregation
of
Gods
people
may
all
generally
meet
together
in
their
set
places
of
holie
assemblies
,
to
heare
and
learne
the
Doctrine
of
saluation
and
word
of
life
,
and
to
honour
God
with
publick
holy
worship
and
service
,
and
with
joynt
prayers
to
call
upon
him
in
the
name
and
mediation
of
Christ
for
all
blessings
.
Secondly
,
that
every
man
may
instruct
his
family
in
private
also
at
home
,
and
by
constant
exercising
of
them
a
whole
day
together
in
religious
duties
every
weeke
,
may
make
them
to
grow
and
increase
in
grace
and
religion
and
in
knowledge
and
skill
to
order
and
direct
all
their
weeke
dayes
labours
,
to
Gods
glory
,
their
owne
salvation
,
and
the
comfort
and
profit
of
their
Christian
Brethren
.
Without
which
religious
observation
once
every
weeke
at
the
least
,
especially
upon
the
particular
day
of
the
week
,
which
God
hath
blessed
with
the
most
memorable
work
belonging
to
mans
redemption
,
it
is
not
possible
for
people
to
be
well
ordered
in
a
Christian
Church
,
nor
Gods
holy
worship
to
bee
either
generally
known
or
publickly
practised
,
nor
the
vulgar
sorts
of
Christians
to
bee
brought
to
the
knowledge
and
profession
and
practise
of
true
religion
neceessary
to
salvation
.
These
things
I
say
considered
,
we
must
necessarily
grant
that
the
law
of
the
Sabbath
is
an
Evangellicall
universall
and
perpetuall
law
▪
such
as
the
commandements
of
beleeving
in
Christ
,
repenting
from
dead
workes
,
reforming
of
our
lives
,
worshipping
and
invocating
of
God
in
the
name
&
mediation
of
Christ
,
and
by
the
motion
&
direction
of
his
holy
spirit
,
all
which
Commandements
binde
all
Gods
people
of
all
churches
and
ages
from
the
first
day
wherein
Christ
was
promised
in
one
measure
or
other
.
So
that
without
obedience
in
some
degree
vnto
these
Evangellicall
lawes
,
it
is
not
possible
for
any
man
to
be
and
to
continue
a
true
child
of
God
,
and
to
attaine
salvation
in
and
by
Christ
.
And
this
law
thus
farre
and
in
these
respects
considered
,
can
no
more
be
abrogated
and
abolished
,
then
Gods
covenant
of
Redemption
of
salvation
made
with
mankinde
in
Christ
.
But
all
mankinde
even
every
one
who
seekes
salvation
in
Christ
,
is
at
all
times
&
in
all
ages
bound
to
obserue
this
law
of
sanctifying
a
seventh
day
in
every
weeke
,
and
of
resting
from
all
worldly
affaires
,
that
they
may
serve
and
worship
and
seeke
God
in
Christ
.
Lastly
,
if
we
consider
the
Lords
Sabbath
,
as
it
is
a
significatiue
éven
a
signe
to
us
of
the
eternall
Sabbath
in
Heaven
,
and
as
it
is
in
respect
of
the
particular
day
of
the
weeke
and
some
ceremoniall
worship
used
in
it
,
chaungable
and
mutable
according
to
the
chaunges
and
motions
of
Christ
the
foundation
and
Lord
of
it
,
and
according
to
the
seuerall
estates
of
Gods
Church
,
and
Gods
seuerall
dispensations
of
the
misteries
of
salvation
,
and
severall
waies
of
reuealing
Christ
in
the
old
Testament
,
and
before
and
after
the
comming
of
Christ
in
the
flesh
.
We
must
of
necessity
confesse
,
that
the
law
of
the
Sabbath
is
in
these
respects
a
Ceremoniall
law
,
commanding
things
which
are
temporary
and
mutable
and
fitted
for
some
times
and
seasons
onely
.
First
as
it
commanded
the
seventh
day
of
the
week
to
be
kept
holy
,
as
the
most
holy
day
because
therein
Christ
was
promised
to
be
the
redeemer
of
the
world
,
and
God
rested
in
his
creation
,
and
perfected
the
creation
by
bringing
in
redemption
,
which
was
the
greatest
blessing
of
the
old
Testament
.
And
as
it
required
hallowing
of
the
day
by
sacrifices
and
other
outward
service
and
worship
which
were
tipes
and
figures
of
Christ
to
come
,
and
by
preaching
and
rehearsing
the
promises
of
Christ
out
of
the
law
and
Prophets
,
beleeving
in
the
Saviour
in
heaven
.
Soe
it
was
a
ceremoniall
and
temporary
law
,
and
did
stand
in
force
and
binde
all
Gods
people
to
the
obseruation
of
the
last
day
of
the
weeke
,
all
the
time
of
the
old
Testament
vntill
Christ
was
fully
exhibited
a
perfect
Redeemer
in
his
resurrection
.
And
it
was
not
in
the
power
of
the
Church
to
chaunge
the
Sabbath
to
any
other
day
of
the
weeke
that
power
rested
in
Christ
the
foundation
and
Lord
of
the
sabbath
.
It
also
bound
the
faithfull
of
these
times
,
to
the
ceremoniall
●●nctification
,
and
to
that
tipicall
seruice
vnhich
looked
towardes
Christ
to
come
,
as
well
as
to
the
seventh
day
onely
and
no
other
,
during
●hat
nonnage
of
of
the
Church
.
Secondly
,
as
the
law
of
the
Sabbath
(
which
requires
that
day
to
bee
kept
for
an
Holy
rest
in
which
God
hath
revealed
the
greatest
blessing
&
so
hath
blessed
it
aboue
all
other
dayes
of
the
weeke
)
doth
now
ever
since
the
perfecting
of
the
worke
of
redemption
in
Christs
resurrrection
,
binde
all
Gods
people
to
keepe
for
their
Sabbath
the
first
day
of
the
weeke
which
by
Christs
victory
over
death
obtained
fully
in
that
very
day
,
became
the
most
blessed
day
aboue
the
seventh
day
and
all
other
daies
of
the
weeke
.
And
as
under
the
name
of
hallowing
&
keeping
holy
the
Lords
Sabbath
,
it
enioines
such
worship
as
God
requires
of
his
Church
in
her
full
age
&
more
perfect
estate
,
to
weet
:
spiritual
sacrifices
of
praise
&
thanksgiving
,
preaching
&
teaching
faith
in
Christ
crucified
&
fully
exhibited
,
aperfect
redeemer
,
praying
vnto
God
in
the
name
&
mediation
of
Christ
,
&
seeking
accesse
vnto
the
father
in
him
by
one
spirit
.
And
as
this
law
imposeth
this
holy
weekly
Sabbath
,
to
be
a
pledg
to
the
faithfull
,
of
that
Sabbathisme
of
eternall
rest
in
heaven
which
remaineth
for
the
people
of
Gods
as
the
Apostle
testifieth
.
Heb.
4.9
.
So
this
law
is
like
the
commandements
of
Baptisme
,
&
the
Lords
supper
.
It
is
ceremoniall
commanding
such
duties
to
be
performed
,
&
such
a
day
to
be
obserued
as
are
fitted
to
the
time
&
season
of
the
Gospel
,
&
yet
it
is
so
ceremoniall
,
as
that
it
is
also
perpetuall
,
binding
all
Christians
during
the
season
&
time
of
the
Church
during
the
time
in
the
new
Testament
&
under
the
Gospel
that
is
perpetually
to
the
end
of
the
world
,
vntill
we
come
to
the
eternall
rest
in
heaven
.
And
as
there
shal
be
no
chaunges
in
Christ
,
nor
of
the
state
of
the
Church
vntill
Christ
shall
come
in
glory
to
receive
us
into
that
eternall
rest
.
So
there
shal
be
no
chaunge
of
the
Sabbath
to
any
other
day
of
the
weeke
,
neither
hath
the
Church
or
any
other
whatsoever
any
power
to
alter
either
the
day
or
the
sanctification
&
obseruation
of
it
,
no
more
then
to
bring
in
such
an
other
Chaunge
in
Christ
,
and
such
an
alteration
of
the
estate
of
the
Church
,
as
that
was
from
Christ
promised
and
obscurely
revealed
in
the
old
testament
,
to
Christ
fully
exhibited
.
CHAP.
12.
NOW
hauing
discouered
the
severall
kindes
of
lawes
,
and
commandements
which
God
hath
giuen
to
men
,
and
having
shewed
what
kinde
of
law
this
is
which
God
hath
giuen
for
the
observation
of
the
weekly
Sabbath
,
and
how
and
in
what
manner
it
bindes
the
sonnes
of
Adam
in
all
ages
,
some
in
one
kinde
,
and
some
in
another
,
and
Adam
and
all
his
posterity
in
some
respects
.
There
remaines
yet
for
all
that
hath
beene
said
before
,
one
speciall
point
to
be
more
fully
proved
.
That
is
concerning
the
Chaunge
of
the
Sabbath
from
the
seventh
to
the
first
day
,
what
ground
and
warrant
we
haue
for
it
,
and
how
the
law
of
God
(
by
which
God
set
apart
the
seventh
day
in
the
first
institution
,
and
still
in
the
fourth
Commandement
and
other
repetitions
of
that
law
by
Moses
mentions
on
the
seventh
day
for
the
weekly
Sabbath
)
can
bind
us
Christ
ans
to
keep
holy
the
Lords
day
,
or
warrant
us
to
make
it
our
Sabbath
.
For
the
more
full
manifestation
and
proofe
of
this
point
,
and
satisfiing
of
all
doubts
:
I
will
by
the
light
of
Gods
sacred
word
,
and
by
the
helpes
which
I
shall
finde
in
the
writings
and
sayings
of
the
best
learned
both
ancient
and
moderne
Christian
divines
,
do
my
best
endeavour
to
shew
and
proue
that
the
Lords
day
,
which
is
the
first
of
the
weeke
,
and
the
day
of
Christs
resurrection
,
the
fittest
day
of
all
the
seven
to
be
the
holy
weekly
Sabbath
of
Christians
.
That
God
before
and
in
the
first
giving
of
the
law
of
the
Sabbath
,
did
intend
and
foresee
the
chaunge
&
the
grounds
of
the
chaunge
of
it
to
the
first
day
,
that
God
by
Christ
hath
chaunged
it
.
And
that
the
law
of
the
Sabbath
in
the
maine
duties
which
it
requires
is
more
fully
and
in
a
better
and
more
excellent
manner
obeyed
by
Christians
in
there
observation
of
the
Lords
day
;
and
keeping
it
for
the
holy
rest
;
then
it
was
by
the
fathers
of
the
Old
Testament
;
in
their
keeping
of
the
seventh
and
last
day
of
the
weeke
;
for
their
holy
rest
and
weekly
Sabbath
,
First
to
proue
the
conveniencie
&
fitnesse
of
the
Lords
day
to
be
the
Sabbath
under
the
Gospell
,
aboue
all
other
daies
,
we
haue
diuers
arguments
.
The
first
I
frame
thus
.
That
day
which
is
the
first
of
dayes
,
&
the
first
fruits
of
time
especially
of
the
time
of
grace
,
is
the
fittest
to
be
the
Lords
holy
day
aboue
all
other
daies
of
the
weeke
in
&
under
the
time
of
grace
.
The
Lord
himselfe
teacheth
this
for
a
plaine
truth
requiring
the
fruits
of
all
things
for
an
holy
offering
to
himselfe
under
the
law
,
&
from
the
beginning
when
he
taught
Adam
,
&
Adam
did
teach
his
sonnes
Caine
,
&
Abell
,
to
bring
sacrifices
of
firstlings
&
first
fruits
for
offerings
to
him
.
Gen.
4.
Now
the
Lords
day
which
is
the
first
day
of
the
week
is
the
first
of
all
daies
in
the
world
.
In
it
God
began
the
creation
,
the
highest
heavens
which
is
the
place
of
blessednes
&
the
heavenly
host
,
also
the
common
masse
&
matter
of
the
whole
visible
&
inferior
world
,
&
the
chiefest
&
most
gracious
element
,
the
light
,
that
is
the
fiery
heavens
with
the
first
beginning
of
the
creation
,
this
day
began
,
&
so
it
is
the
first
fruites
of
all
times
created
,
&
although
in
the
creation
&
during
the
state
of
innocency
the
first
fruites
were
no
more
holy
than
the
rest
of
the
lump
,
or
masse
,
&
sanctifying
of
things
to
holy
use
,
came
in
by
Christ
&
with
the
first
promise
of
him
▪
&
the
first
time
of
Christ
revealed
being
the
seventh
day
was
to
be
the
holy
Sabbath
all
the
time
in
which
Christ
was
onely
promised
&
not
given
.
Yet
now
seeing
by
the
resurrection
of
Christ
,
in
which
Christ
wa●
exhibited
a
perfect
redeemer
,
and
became
the
first
fruites
of
them
that
sleep
.
The
first
day
of
the
weeke
and
of
the
world
which
was
onely
the
first
fruits
of
time
before
,
is
by
Gods
providence
become
the
first
day
&
firist
frvites
of
the
time
of
grace
vnder
Christ
a
perfect
redeemer
.
Therfore
the
first
day
which
is
now
the
first
fruites
of
time
both
in
the
crea●ion
and
under
pefect
redemption
,
which
doth
perfect
and
sanctifie
the
creation
,
is
now
the
fittest
of
all
the
dayes
of
the
weeke
to
be
the
Lords
holy
Sabbath
.
And
it
is
against
all
reason
for
any
to
think
any
other
day
so
fit
to
bee
offered
vp
for
the
first
fruites
of
every
weeke
,
and
of
our
times
to
God
,
as
this
day
which
is
the
day
of
the
Lord
Christ
,
who
is
the
true
first
fruites
of
all
creatures
,
and
doth
sanctifie
the
whole
masse
and
lumpe
of
mankinde
and
all
other
creatures
which
are
gathered
vnto
God
in
him
.
In
which
day
Christ
arose
from
death
and
became
the
first
frutes
of
them
that
sleepe
:
that
by
the
virtue
of
his
resurrection
hee
might
sanctifie
the
very
grave
to
them
that
sleep
in
him
,
&
might
raise
them
up
as
to
grace
in
this
life
,
soe
alsoe
to
glory
at
the
last
day
in
the
generall
resurrection
.
Secondly
that
day
wherein
the
place
of
eternall
rest
and
of
the
everlasting
Sabbath
which
after
this
world
ended
,
remaines
for
the
people
of
God
,
was
created
and
brought
into
being
,
and
wherein
eternall
rest
was
purchased
,
and
the
way
opened
into
that
rest
,
must
needes
in
the
judgment
of
reasonable
men
be
the
fittest
day
for
the
weekly
Sabbath
,
which
is
to
all
gods
people
a
sure
signe
and
pledge
of
eternall
rest
and
of
their
everlasting
Sabbath
in
heauen
,
which
weekly
Sabbath
is
to
be
kept
holy
and
sanctified
by
mediations
on
Heaven
and
Heavenly
rest
,
&
by
such
Holy
exercises
of
religion
,
as
doe
fit
and
prepare
vs
for
the
life
of
glory
in
Heaven
.
Now
the
first
daie
of
the
weeke
is
the
day
wherin
God
created
the
place
of
eternall
rest
,
euen
the
highest
Heavens
,
which
are
from
eternity
decreed
and
ordained
to
bee
the
place
in
which
his
elect
shall
keepe
rheir
eternall
Sabbath
after
this
life
.
In
this
day
also
Christ
arose
from
death
perfected
redemption
,
and
rested
from
that
worke
by
which
he
procured
eternall
life
and
Heavenly
glory
for
God
people
,
upon
this
day
hee
opened
the
way
to
the
Holie
of
Holies
,
and
made
his
first
enterance
both
in
his
owne
flesh
,
&
also
for
all
his
members
into
that
life
eternall
and
that
rest
which
they
with
him
shall
enjoy
in
the
Heavenlie
mansions
.
Therefore
vndoubtedlie
:
this
day
of
all
the
daies
of
the
weeke
most
fit
and
and
worthy
to
be
kept
an
holy
Sabbath
of
rest
and
to
be
sanctified
with
mediations
on
heaven
and
heavenly
glory
,
and
with
other
exercises
of
religion
which
fit
men
for
eternall
rest
in
heaven
.
Thirdly
,
that
day
wherein
God
first
created
the
light
of
this
inferior
visible
world
,
and
wherein
the
light
of
the
visible
heavens
did
shine
forth
,
when
it
is
once
blessed
with
the
rising
up
of
a
greater
and
more
glorious
light
,
even
the
Sun
of
righteousnesse
:
It
is
of
all
daies
become
the
fittest
&
most
worthy
to
be
the
Lords
holy
weekly
Sabbath
,
which
is
to
be
hallowed
by
meditating
vpon
the
inheritance
of
the
Saints
in
light
,
and
by
such
holy
exercises
as
tend
to
make
men
meet
to
be
partakers
thereof
.
Now
the
first
day
of
the
weeke
,
the
Lords
day
is
the
day
wherein
God
first
created
the
light
of
the
visible
world
,
even
the
fiery
heavens
which
shine
forth
ever
since
,
and
give
light
to
the
inferiour
world
,
soe
it
is
testified
Gen.
1.3
.
And
on
this
day
Christ
the
Lord
,
the
sun
of
righteousnesse
did
rise
up
,
and
did
bring
to
light
immortallity
&
eternall
life
,
and
became
the
great
and
glorious
light
of
the
world
.
Therefore
this
day
is
the
fittest
and
most
worthy
to
bee
the
holie
weeklie
Sabbath
,
and
to
be
spent
in
meditation
upon
,
&
seeking
for
the
inheritance
of
the
Saints
in
light
.
Fourthly
,
that
day
which
hath
not
only
the
same
grounds
and
reasons
in
it
,
upon
which
God
first
founded
the
Sabbath
,
and
sanctified
the
seventh
day
,
but
also
divers
additions
of
the
same
kinde
which
make
the
grounds
and
reasons
more
forcible
and
excellent
.
This
is
most
fit
and
worhy
to
be
the
holy
weekly
Sabbath
,
and
such
is
the
first
day
of
the
weeke
and
hath
beene
,
ever
since
it
became
the
Lords
day
,
by
the
Lord
Christ
his
resurrection
.
For
proofe
whereof
consider
the
grounds
and
reasons
upon
which
God
sanctified
the
seventh
day
.
1.
Gods
ending
or
perfecting
his
created
worke
.
2.
Gods
resting
from
that
worke
.
3.
Gods
blessing
of
the
seventh
day
by
revealing
on
it
the
greatest
blessing
,
farre
aboue
any
given
in
the
creation
.
These
are
the
groundes
here
laid
downe
in
my
text
,
which
are
rehearsed
againe
by
God
in
the
fourth
commandement
of
the
law
.
And
another
reason
drawne
from
the
end
and
use
of
the
Sabbath
is
also
added
Exod.
31.13
.
Ezech
20.12
.
to
weet
:
that
the
Sabbath
might
be
a
signe
and
token
from
God
that
hee
is
their
God
who
doth
sanctifie
them
,
that
is
:
by
giving
his
Holy
spirit
with
all
saving
graces
in
this
life
vnto
them
in
Christ
,
doth
fit
them
for
the
fruition
&
sight
of
his
glory
in
the
eternall
rest
in
Heaven
,
&
so
makes
the
weekly
Sabbath
a
pledge
of
the
eternall
Sabbath
in
the
world
to
come
also
.
Now
the
godly
learned
heretofore
who
had
no
thought
of
founding
the
Sabbath
on
Christ
promised
on
the
seventh
day
of
the
world
,
they
do
understand
Gods
ending
of
his
worke
,
to
be
either
the
finishing
of
the
creation
on
the
seventh
day
by
adding
some
perfection
or
natural
blessing
to
the
creatures
more
then
he
had
given
,
on
the
sixt
daies
.
Or
else
that
God
had
already
ended
&
perfected
his
worke
before
the
seuenth
day
,
&
for
this
cause
blessed
&
sanctified
the
seventh
day
for
a
memoriall
of
the
creation
of
the
world
,
and
all
things
therein
made
perfect
and
compleat
&
so
appearing
on
that
day
.
And
by
Gods
resting
on
the
seventh
day
from
all
his
worke
which
he
created
&
made
,
they
understand
nothing
else
but
Gods
rest
of
mere
cessation
,
&
because
this
was
the
day
wherein
God
hauing
finished
his
worke
,
&
made
all
things
good
,
had
no
occasion
to
worke
any
more
by
way
of
creation
,
but
rested
from
making
more
kindes
of
creatures
.
Therefore
God
commanded
man
to
rest
after
his
example
every
seventh
day
,
and
to
keep
it
for
a
weekly
Sabbath
.
And
by
Gods
blessing
of
the
seventh
day
,
they
doe
understand
Gods
sanctifying
of
it
to
be
a
signe
&
pledge
of
the
eternall
rest
.
These
being
the
grounds
&
reasons
(
in
the
opinion
of
the
learned
)
vpon
which
God
sanctified
the
seuenth
daie
,
are
in
a
more
excellent
measure
to
be
found
in
the
first
day
of
the
week
,
on
which
day
the
Lord
Christ
rose
from
death·
For
first
the
Lord
Christ
on
that
day
,
who
is
the
Lord
of
the
sabbath
.
ended
a
greater
worke
then
the
creation
,
even
the
great
worke
of
redemption
which
on
that
daie
he
did
perfect
and
finish
,
by
the
last
&
highest
act
of
it
,
even
his
resurrection
in
which
he
got
the
victorie
&
triumphed
ouer
death
the
last
enimie
,
&
ouer
him
who
had
the
power
of
death
that
is
,
the
Devill
,
and
did
shew
to
the
world
that
he
had
fully
paid
the
ransome
&
price
of
mans
redemption
,
satisfied
justice
,
&
wrought
&
fulfilled
all
righteousnesse
,
sufficient
to
justifie
all
that
beleeve
in
him
&
to
settle
them
in
Gods
favour
for
ever
.
So
that
here
is
a
better
ending
&
finishing
of
a
better
work
,
then
that
of
the
creation
was
,
which
did
perfect
the
mutable
worke
of
creation
,
&
so
here
is
a
b●tter
ground
of
sanctifying
the
day
in
which
it
came
to
passe
,
as
dive●s
learned
writers
haue
rightly
observed
.
Secondly
,
on
this
day
the
Lord
Christ
entered
into
a
better
rest
,
then
any
from
the
creation
can
be
:
he
rested
from
all
his
laboures
,
paines
,
&
sufferings
,
&
all
workes
which
Gods
infinite
justice
required
for
mans
redemption
by
way
of
satisfaction
,
Heb.
4.10
.
And
he
tooke
possession
of
eternall
rest
for
himselfe
as
the
head
,
and
for
his
body
the
whole
Church
&
for
every
elect
member
thereof
.
So
that
this
resting
is
a
more
farre
excellent
ground
&
reason
of
the
sanctifying
of
this
day
to
be
the
weekely
Sabbath
.
Yea
though
I
do
by
Gods
perfecting
of
his
worke
,
vnderstand
his
perfecting
of
the
worke
which
was
marred
&
defaced
by
mans
fal
,
even
the
worke
of
creation
,
&
his
making
of
it
more
perfect
and
compleat
,
by
his
promising
of
Christ
,
and
by
Christs
undertaking
&
beginning
his
actuall
Mediation
,
&
first
bringing
in
of
supernaturall
perfection
.
And
by
Gods
resting
I
vnderstand
his
resting
so
fully
&
wholy
in
Christs
mediation
,
&
in
his
satisfaction
undertaken
for
the
repairing
&
perfecting
of
the
world
,
which
man
by
his
fall
had
brought
under
vanity
&
corruption
,
that
he
put
from
him
all
thoughts
&
purposes
of
going
about
any
new
worke
of
creation
for
the
repairing
therof
,
and
so
is
said
to
rest
,
as
I
haue
befor
fully
proved
:
Yet
I
must
confesse
that
on
the
Lords
day
,
which
is
the
first
of
the
weeke
,
in
which
Christ
did
rise
from
death
.
God
did
more
fully
&
excellently
perfect
all
his
worke
&
brought
in
a
rest
,
which
doth
so
farre
excell
that
perfecting
of
his
worke
&
resting
from
creation
on
the
first
seventh
day
,
as
the
actuall
performance
of
a
promise
,
&
giuing
and
fulfilling
of
a
good
thing
promised
,
vndertaken
,
&
begun
,
doth
excell
the
promise
&
the
undertaking
&
beginning
of
it
.
And
therefore
J
will
bee
bold
vpon
these
grounds
&
premises
to
conclude
with
the
best
learned
both
of
the
Auncient
fathers
and
moderne
Divines
.
That
there
is
more
conveniency
and
fitnesse
in
the
Lords
day
,
the
first
day
of
the
week
to
be
the
Lords
holy
weekly
Sabbath
now
under
the
Gospell
.
And
there
are
more
excellent
grounds
and
sure
reasons
for
the
sanctifying
of
it
,
then
any
which
are
named
or
can
be
found
in
the
seventh
daie
which
was
the
Sabbath
of
the
old
Testament
:
yea
this
day
by
meanes
of
Christs
resurrection
to
glory
in
it
,
is
the
surest
pledge
and
token
which
outwardly
can
be
given
to
Gods
Church
and
people
,
that
God
who
raised
him
up
,
is
by
him
fully
appeased
,
satisfied
and
reconciled
to
his
people
,
and
is
the
Lord
who
doth
sanctifie
them
&
will
bring
them
to
glory
.
And
thus
I
passe
from
the
conveniency
and
fitnes
of
the
Lords
day
,
which
is
the
first
of
the
weeke
,
to
shew
the
chaunge
of
the
Sabbath
unto
that
day
both
in
Gods
intention
and
purpose
from
the
beginning
,
&
also
actually
in
the
fulnesse
of
time
by
the
glorious
resurrection
of
the
Lord
Christ
vp
on
that
day
.
Where
by
Gods
assistance
J
shall
make
it
appeare
.
That
this
chaunge
of
the
Sabbath
to
the
Lords
day
is
no
humane
invention
,
or
Eccesiasticall
tradition
,
but
a
thing
which
God
the
lawgiuer
did
purpose
and
intend
from
all
eternity
,
and
foretold
by
the
Prophets
,
and
by
divers
signs
foreshewed
of
old
,
and
in
fulnesse
of
time
did
by
his
Sonne
Christ
the
Lord
of
the
Sabbath
,
command
and
actually
bring
to
passe
.
Saint
Augustine
and
divers
other
learned
men
haue
heretofore
obserued
.
That
God
by
some
notable
things
which
he
in
his
wisdome
made
to
concurre
in
the
first
day
of
the
ceration
,
did
plainly
foreshew
in
the
beginning
before
the
seventh
day
was
sanctified
,
or
the
law
of
the
Sabbath
given
,
that
it
was
his
purpose
and
will
,
and
he
in
his
eternall
counsell
had
determined
to
advance
in
fulnesse
of
time
,
that
day
aboue
all
other
daies
of
the
weeke
to
the
honour
of
the
holy
weekly
sabbath
,
to
a
day
of
meditation
on
the
eternall
rest
in
heaven
,
and
a
pledge
to
his
people
of
the
euerlasting
sabbathisme
,
which
there
remaines
for
them
,
and
the
first
fruites
of
their
time
offered
vnto
God
in
Christ
and
sanctified
in
him
.
Those
notable
things
are
the
three
things
before
named
.
1.
That
God
made
that
day
the
first
fruites
of
all
time
.
2.
Created
in
it
the
place
of
eternall
rest
the
highest
Heaven
,
in
which
the
blessed
saints
shal
injoy
their
blessed
Sabbath
whereof
the
weekly
Sabbath
is
a
signe
and
pledge
to
them
in
this
life
.
3.
In
it
he
created
the
light
of
this
visible
world
,
which
things
concurring
in
one
and
the
same
day
:
(
God
in
his
wisedome
soe
ordering
it
,
who
doth
nothing
in
vaine
but
every
thing
for
some
wise
purpose
)
and
being
good
reasons
to
prove
and
grounds
to
make
that
day
the
fittest
to
be
sanctified
in
Christ
,
&
made
the
Ch●istian
Sabbath
,
as
J
haue
before
noted
,
the
learned
from
thence
do
gather
,
and
not
without
good
reason
:
That
from
the
beginning
God
intended
for
this
day
the
Honour
of
his
weeklie
Sabbath
,
in
the
time
of
the
glorious
Gospel
.
Secondly
,
diuers
of
the
Auncients
haue
observed
.
That
God
raineing
Manna
first
from
Heaven
to
Israell
on
the
first
day
of
the
weeke
in
the
wildernesse
:
as
we
read
Exod.
16.
did
therefore
foreshew
that
this
was
the
day
which
he
had
appointed
to
be
the
day
of
the
Lord
Christ
,
even
the
day
wherein
he
who
is
the
Heavenly
Manna
and
bread
of
life
should
be
given
from
Heaven
in
his
incarnation
,
and
the
day
in
which
he
should
come
out
of
the
furnace
of
fiery
afflictions
,
and
made
a
strong
bread
&
nourishment
by
his
resurrection
able
to
feed
our
soules
spiritually
to
life
eternal
.
And
from
hence
they
inferr
,
with
the
approbation
of
diuers
graue
Divines
and
schoolemen
of
later
times
,
that
God
did
of
old
intend
and
purpose
to
make
this
day
,
in
the
times
of
the
Gospel
after
Christ
fully
exhibited
and
giuen
unto
us
,
to
be
the
bread
of
life
,
&
heavenly
Mann●
,
his
Holy
weekly
Sabbath
and
day
of
spirituall
provision
,
wherein
Christians
should
make
their
weekly
provision
of
spirituall
food
,
and
heauenly
Manna
to
feed
their
soules
.
Thirdly
,
diuers
of
the
Auncient
fathers
haue
observed
,
and
diuers
both
Schoolemen
and
godly
learned
writers
of
the
reformed
Church
therein
conse●t
with
them
.
That
the
Lord
did
of
old
by
his
spirit-speaking
in
the
Prophets
,
fortell
the
chaunge
of
the
Holy
Sabbath
from
the
seventh
to
the
first
day
of
the
weeke
,
the
Lords
day
,
and
day
of
Christs
resurrection
.
The
blessed
M●rtyr
Jgnatius
who
lived
and
was
growne
in
the
knowledge
of
Christianity
in
the
time
of
the
Apostles
,
and
before
the
death
of
St.
Iohn
the
Evangelilist
as
hee
himselfe
testifies
,
doth
in
his
Epistle
to
the
M●gnesians
not
onely
affirme
that
the
Lords
day
is
the
Queene
and
supreme
Lady
of
all
dayes
,
but
also
endeavours
to
proue
,
that
God
from
the
daies
of
old
had
ordained
it
to
be
the
true
Christian
Sabbath
,
and
did
foreshew
so
much
by
the
wordes
of
the
Prophet
David
in
the
title
of
the
sixth
Psalme
,
wherein
it
is
called
a
Psalme
unto
the
eighth
day
,
that
is
in
honour
of
the
Lords
day
,
which
as
it
is
the
first
of
the
weeke
counting
from
the
creation
everie
weeke
severallie
by
it selfe
,
and
the
seventh
if
we
begin
our
account
with
the
next
day
after
the
Lords
day
,
as
the
Iews
did
with
the
next
after
their
Sabbath
.
So
if
we
reckon
forward
from
the
beginning
of
the
creation
into
an
other
weeke
it
is
the
eight
day
.
And
also
learned
Augustine
and
others
of
the
fathers
,
as
also
diuers
late
writers
do
in
this
point
concurre
with
him
,
and
affirme
that
God
moving
Dauid
to
make
such
Honorable
mention
of
the
eighth
daie
,
did
foreshew
his
purpose
and
will
,
to
chaunge
that
day
by
Christs
resurrection
in
to
his
Holy
Sabbath
.
Some
also
from
Gods
institution
of
circumcision
one
the
eighth
day
after
the
birth
of
the
child
which
was
to
be
circumcised
,
do
gather
that
the
eight
day
,
after
the
birth
of
the
world
,
to
weet
:
the
Lords
day
was
befor
ordained
of
God
to
be
not
only
the
day
of
Christs
resurrection
&
victorie
over
sin
&
death
by
which
sin
should
be
cut
of
&
destroyed
,
but
also
the
Christian
sabbath
and
so
both
a
speciall
day
of
Circumcising
their
hearts
to
the
Lord
in
the
state
of
grace
,
and
also
a
pledge
of
the
fulnesse
of
mortification
and
sanctification
in
the
day
of
the
last
resurrection
&
of
enterance
into
the
eternall
Sabbath
in
heauen
.
For
this
purpose
also
Saint
Austen
&
many
other
learned
men
in
all
ages
since
even
to
this
day
,
serm.
de
tempore
.
136.
doe
alledge
the
plaine
words
of
David
,
Psal.
118.24
,
where
hauing
Prophetically
fortold
the
glorious
resurrection
of
Christ
.
Thow
after
that
the
Iewes
had
crucified
&
put
him
to
death
,
hee
should
rise
up
to
be
the
head
corner
stone
even
the
rock
&
foundation
of
the
Church
,
(
for
so
our
Sauiour
Mat.
21.42
.
&
the
Apostle
Act.
4.11
.
do
expound
Davids
words
)
he
immediatly
affirmes
,
that
this
is
the
day
which
the
Lord
hath
made
,
we
will
rejoyce
,
and
be
glad
in
it
.
That
this
is
the
day
of
the
Lord
Christ
as
St.
Iohn
cals
it
Revel.
1.10
.
which
the
Lord
hath
made
.
That
is
,
in
his
degree
hath
already
appointed
to
be
his
holy
day
,
we
(
that
is
in
the
time
of
the
Gospell
when
this
stone
is
become
the
head
of
the
corner
)
will
rejoyce
&
be
glad
in
it
:
that
is
,
rejoyce
befor
the
Lord
with
all
joy
&
serve
him
,
be
glad
in
him
with
Sabbatical
&
holy
solemnity
,
&
if
we
consider
wel
the
matter
and
substance
of
the
92.
Psalme
,
which
is
intitled
a
Psalme
for
the
Sabbath
,
we
shall
see
that
it
is
most
fit
for
the
day
of
Christs
resurrection
,
setting
forth
the
fruites
thereof
plainely
and
after
a
lively
manner
,
to
weet
:
the
soled
joy
of
Gods
people
,
and
the
florishing
state
of
the
righteous
in
Gods
Church
,
and
exalting
of
the
horne
of
Christ
the
true
M●ssiah
and
King
of
the
Church
.
Fourthly
,
if
we
consider
the
diversity
and
difference
of
things
which
are
commanded
in
the
law
of
the
Sabbath
,
and
are
to
be
observed
in
the
weekly
Sabbath
as
it
was
instituted
by
God
at
the
first
,
and
againe
reviued
in
the
fourth
commandement
,
if
we
call
to
minde
that
the
law
is
a
mixt
law
commanding
some
things
which
concern
the
uery
substance
and
being
of
the
Holy
Sabbath
,
unto
which
it
bindes
men
perpetually
,
such
as
are
a
fit
proportion
of
time
one
day
in
every
weeke
,
rest
and
cessation
,
from
common
workes
of
this
life
,
and
sanctification
of
it
by
religious
exercises
and
devoting
it
to
publicke
assemblies
and
holy
worship
.
And
other
things
it
commanded
which
were
typicall
,
and
ceremoniall
,
and
were
to
haue
there
full
accomplishment
in
Christ
,
and
to
be
in
force
only
vntil
the
ful
exhibition
&
revelation
of
Christ
,
a
pefect
Redeemer
,
all
which
I
haue
largely
shewed
before
,
and
the
best
learned
haue
euer
held
.
It
will
upon
these
grounds
necessarily
follow
,
that
there
must
be
a
chaunge
of
the
Sabbath
from
the
seventh
day
,
and
in
respect
of
the
tipicall
and
ceremoniall
worshippe
,
at
the
full
exhibition
of
Christ
,
into
aday
and
a
worship
more
fit
for
Christ
giuen
and
revealed
,
and
for
the
times
of
the
gospell
.
First
it
is
generally
held
by
the
best
learned
.
That
God
by
sanctifying
the
seventh
day
and
commanding
his
Holy
Sabbath
to
be
kept
everie
weeke
on
the
seventh
day
,
did
thereby
shew
,
that
in
his
wisdome
he
saw
it
fit
and
necessary
for
man
to
observe
this
proportion
of
time
,
&
to
devote
one
day
in
everie
weeke
,
both
to
bodilie
rest
and
a
totall
cessation
from
his
owne
worldlie
labors
,
pleasures
,
and
delights
,
and
also
to
Holie
and
Heavenlie
meditations
,
and
to
religious
exercises
,
and
Holie
assemblies
.
And
in
these
respects
they
call
the
law
of
the
Sabbath
naturall
,
morall
,
and
perpetuall
,
and
they
proue
it
thus
.
First
because
nature
it selfe
and
common
reason
and
experience
doe
teach
,
that
ever
since
mans
fall
it
is
naturallie
necessarie
for
mans
health
and
welbeing
,
and
for
the
preserving
and
upholding
of
the
life
&
strength
of
his
labouring
and
●oyling
cattell
,
that
he
,
his
servants
&
cattell
should
haue
one
daies
rest
in
seaven
.
And
that
without
this
proportion
of
time
dedicated
to
Holie
assemblies
,
and
exercises
of
pietie
,
the
saving
knowledge
of
God
,
and
true
religion
and
pietie
cannot
well
be
upheld
,
fraile
men
would
by
little
forget
God
,
become
ignorant
of
heavenly
things
,
and
so
of
the
way
to
eternall
rest
;
if
it
were
left
in
mans
power
to
chuse
his
owne
time
;
some
would
chuse
none
at
all
,
the
rest
for
the
most
part
would
differ
that
time
which
some
thought
fit
.
Others
would
refuse
as
inconvenient
,
and
so
there
would
be
no
set
ordinary
assemblies
,
Gods
worship
would
grow
out
of
use
.
Secondly
,
true
piety
teacheth
us
;
that
we
ought
to
think
our selues
bound
in
conscience
to
giue
and
devote
so
much
of
our
time
at
the
least
to
pious
exercises
,
as
God
,
in
whose
hand
we
and
our
times
are
,
did
require
of
his
people
in
the
obscurer
times
of
the
Old
Testament
,
for
the
keeping
of
religion
and
his
worshippe
on
foote
,
for
preserving
of
the
knowledge
and
memory
of
his
goodnesse
,
and
benefits
,
and
for
the
sanctifying
of
their
weekely
laboures
of
his
creatures
to
their
use
and
of
themselves
to
him
,
that
they
might
be
fitted
to
see
him
in
glory
,
for
the
abundance
of
grace
shed
on
us
by
the
Gospel
;
is
a
bond
and
obligation
to
us
of
much
more
service
and
obedience
which
we
owe
to
God
.
Now
God
required
of
them
every
seventh
day
to
be
kept
holy
,
and
that
was
the
least
which
any
of
them
in
any
age
were
bound
to
dedicate
to
his
worshippe
.
And
therefore
true
piety
binds
us
much
more
to
keepe
an
holy
weekly
Sabbath
.
These
are
arguments
and
proofes
,
sufficient
to
satisfie
any
man
who
doth
not
peruersly
resist
,
and
rebell
against
the
law
of
nature
.
But
let
me
here
giue
a
cave
at
by
the
way
:
That
when
the
learned
call
the
sabbath
and
the
law
of
it
naturall
,
we
are
not
to
conceiue
that
by
natural
,
they
mean
a
thing
writen
in
mans
heart
in
the
creation
,
which
man
was
made
to
performe
and
obey
simply
as
a
reasonable
creature
and
naturall
man
(
For
man
was
made
for
the
Sabbath
Marke
2.27
.
)
Neither
did
he
toyle
and
sweat
or
need
a
set
weekly
rest
:
Neither
did
he
need
a
weekly
solemnity
,
to
helpe
his
memory
,
or
to
stirr
up
his
affections
,
as
I
haue
before
proved
.
But
that
they
understand
by
naturall
,
that
which
the
uerie
light
of
naturall
reason
shewes
to
be
most
convenient
and
necessary
for
men
now
corrupt
,
and
which
so
soone
as
it
is
commanded
and
revealed
by
Gods
word
appeares
so
necessary
in
the
very
nature
of
it
,
both
for
men
soules
and
bodies
,
that
without
it
they
cannot
haue
ordinarily
any
wel
being
on
earth
,
nor
escape
hel
&
come
to
Heaven
after
death
.
This
exposition
learned
Zanchyus
,
gives
of
his
owne
and
other
learned
mens
speeches
,
Zanch.
lib
de
De
Calog
.
thes
,
1.
when
they
call
the
law
of
the
Sabbath
naturall
.
Jf
,
saith
he
,
it
were
so
naturall
as
things
written
in
mans
heart
in
the
creation
,
then
the
Heathen
Gentiles
would
haue
felt
themselves
bound
by
it
,
and
would
haue
shewed
it
in
their
practise
in
some
measure
more
or
lesse
.
Neverthelesse
the
conclusion
of
Zanchyus
,
and
other
learned
Divines
is
firme
and
sure
,
vpon
the
former
premises
,
to
weet
:
That
Gods
first
commandement
of
the
Sabbath
doth
perpetually
bind
al
Gods
people
to
the
worlds
end
,
to
keep
a
weeklie
Sabbath
even
a
seventh
day
in
everie
weeke
Holie
to
the
Lord
.
Secondly
,
it
is
a
thing
vniversally
held
by
all
true
Christian
writers
,
that
the
Sabbath
as
it
was
limited
to
the
seventh
day
of
the
weeke
,
and
was
to
be
observed
by
bodily
sacrifices
morning
and
evening
,
and
by
worshippe
which
consisted
in
outward
rites
which
were
tipes
and
figures
of
things
which
haue
their
accomplishment
in
Christ
,
so
it
was
ceremoniall
temporary
and
chaungable
.
The
common
ground
of
the
sanctifying
of
the
seventh
day
and
tying
the
Sabbath
to
it
,
is
held
commonlie
to
be
Gods
rest
on
the
seventh
day
from
the
worke
of
creation
.
And
this
is
such
a
grounde
as
in
the
fulnesse
of
the
time
was
to
giue
place
and
did
giue
place
to
a
better
rest
arising
,
and
brought
in
by
the
finishing
of
a
more
excellent
and
glorious
worke
of
Gods
goodnes
and
bountie
even
the
worke
of
mans
Redemption
.
The
worshippe
of
God
on
the
Sabbath
of
the
seventh
day
in
the
old
Testament
,
by
double
sacrifices
&
such
ryts
were
but
vanishing
shadows
the
substance
of
them
was
Christ
,
&
therfor
they
were
to
cease
when
the
body
&
substance
came
in
.
And
the
particular
day
it selfe
and
the
rest
tyed
to
it
was
a
tipe
and
figure
of
the
death
of
Christ
,
and
of
his
rest
in
the
grave
,
and
of
the
rest
and
ease
which
Christ
by
his
death
should
bring
to
all
Gods
people
from
the
burden
of
legall
rites
,
and
from
the
guilt
of
sinne
and
horrour
of
conscience
,
which
as
an
heavy
load
did
presse
them
downe
,
and
from
the
masse
of
corruption
like
a
weight
hanging
fast
one
them
,
all
which
Christ
abolished
by
his
death
and
redemption
,
and
so
put
an
end
to
the
Sabbath
as
it
was
tied
to
the
last
day
of
the
weeke
.
This
being
commonly
held
for
a
certaine
truth
by
the
learned
Fathers
and
writers
of
all
ages
after
them
untill
this
day
,
proues
so
farre
as
their
authority
and
reason
will
reach
:
that
though
the
keeping
holy
of
a
weekly
Sabbath
is
a
perpetuall
day
,
to
which
all
Gods
people
are
bound
in
all
ages
:
yet
the
particular
day
was
mutable
,
and
another
speciall
day
was
to
be
appointed
and
consecrated
by
him
who
is
the
Lord
of
the
sabbath
,
wherin
an
holy
rest
fitter
for
the
time
and
state
of
the
new
Church
must
be
kept
,
with
better
service
and
solemnity
.
Instead
of
bodily
sacrifices
,
there
must
be
offering
up
of
spirituall
sacrifices
of
praises
,
praiers
,
alms
,
&
works
of
piety
,
&
charity
:
for-slaughtering
of
beasts
,
ther
must
mortifying
of
corruption
by
holy
contrition
,
and
killing
of
all
brutish
lusts
and
carnall
pleasures
and
delights
,
by
seperating
our selues
and
sequestring
our
mindes
from
them
.
Instead
of
darke
shaddowes
of
the
law
,
and
obscure
promises
of
Christ
to
come
;
there
must
be
the
light
of
the
Gospel
shining
in
the
Church
&
preaching
of
Christ
crucified
,
and
raised
up
and
set
at
Gods
right
hand
,
and
there
must
be
seeking
of
Gods
face
in
his
name
and
mediation
,
and
of
accesse
vnto
God
in
him
by
one
spirit
.
Now
what
day
can
any
man
conceive
in
any
reason
so
fit
as
the
Lords
day
,
the
first
of
the
week
:
wherin
we
christians
keep
our
weekly
sabbath
?
This
undoubtedly
is
the
most
fit
and
convenient
of
all
daies
as
I
haue
largely
before
proued
.
Yea
that
this
vndoubtedly
is
the
onely
particular
day
which
Gods
law
bindes
us
to
keepe
holy
all
the
time
of
the
Gospell
,
even
untill
we
come
to
the
eternall
rest
in
heaven
.
I
will
as
briefly
as
I
can
proue
and
demonstrate
,
in
the
last
place
,
and
so
conclude
this
point
of
sanctifycation
of
the
Sabbath
,
as
it
is
the
worke
of
God
the
lawgiver
,
and
is
distinguished
from
mans
duty
and
worke
of
sanctification
.
CHAP.
13.
THE
First
which
is
the
maine
foundamentall
argument
,
is
drawn
from
the
foundation
upon
which
God
hath
from
the
beginning
builded
and
surely
setled
the
weekly
Sabbath
.
Whatsoever
is
firmly
s●tled
on
a
rock
and
inseperably
fastened
to
it
,
&
founded
on
it
,
must
needes
moue
with
the
rock
and
cannot
moue
to
any
place
but
where
the
rock
is
moved
,
upon
which
ground
I
argue
thus
:
That
which
is
from
the
beginning
founded
upon
Christ
,
and
so
surely
setled
and
firmly
builded
vp●n
him
by
God
,
the
founder
of
al
things
,
that
cannot
be
seperated
,
it
must
needs
moue
and
chaunge
the
place
with
Christ
,
and
cannot
be
moved
,
nor
chaunge
and
remove
to
any
place
but
onely
to
that
which
Christ
is
removed
.
The
weekly
Sabbath
from
the
first
institution
is
founded
by
God
,
firmly
builded
and
sure
setled
upon
Christ
the
redeemer
,
and
is
in
seperably
joyned
to
him
.
There●ore
it
cannot
move
nor
chaunge
the
place
,
nor
be
remoued
from
the
seventh
day
to
any
other
day
of
the
weeke
,
vnlesse
Christ
the
Redeemer
change
his
day
and
moue
together
with
it
,
and
if
he
doth
chaunge
his
solemne
day
,
it
must
needes
be
chaunged
and
removed
with
him
to
the
same
day
.
The
proposition
is
undeniable
:
the
assumption
also
J
haue
fully
proved
before
,
in
the
laying
open
the
grounds
of
the
Sabbath
:
and
therefore
the
conclusion
is
a
most
manifest
truth
.
That
whensoever
Christ
chaungeth
his
day
and
chooseth
another
,
the
Sabbath
must
needes
bee
chaunged
to
the
same
day
.
Which
conclusion
fully
proved
I
lay
it
down
for
a
good
ground
and
argue
thus
upon
it
.
That
day
which
Christ
leaveth
and
passeth
from
it
vnto
another
,
which
he
chooseth
for
his
speciall
and
particuler
day
.
From
that
day
the
Sabbath
also
is
chaunged
and
moved
,
and
the
other
day
which
Christ
hath
chosen
becoms
also
immediatly
the
particular
day
of
the
holy
weekly
Sabbath
.
Now
the
seventh
day
which
was
the
speciall
day
of
Christ
in
the
old
Testament
,
because
on
it
Christ
was
promised
a
Redeemer
of
the
world
,
and
did
first
undertake
openly
and
actually
to
mediate
for
man
,
is
now
ceased
to
be
Christs
peculier
day
,
he
hath
left
it
,
&
hath
chosen
the
first
day
,
and
made
that
his
speciall
and
peculiar
day
aboue
all
other
daies
of
the
weeke
,
when
in
it
he
got
the
victory
ouer
death
,
and
by
his
resurrection
entered
into
his
glory
and
eternall
rest
;
and
of
a
redeemer
in
promise
,
became
a
redeemer
indeed
&
fully
perfected
mans
redemption
.
Therefore
ever
since
hath
the
weekely
Sabbath
beene
removed
to
the
first
day
,
and
that
is
the
peculiar
day
of
the
weekely
Sabbath
.
Secondly
,
that
God
did
from
the
beginning
purpose
in
himselfe
,
So
that
if
it
be
made
to
appeare
unto
us
,
that
now
under
the
Gospel
,
God
had
according
to
his
owne
determinat
counsell
and
forknowledge
chaunged
the
foundation
of
the
weekly
Sabbath
,
and
removed
it
&
all
the
grounds
,
reasons
,
accasions
,
and
praerogatiues
of
it
,
from
the
seventh
day
to
the
first
which
is
the
Lords
day
,
we
must
needs
see
and
acknowledge
,
that
it
was
the
Purpose
,
minde
,
&
will
of
God
to
make
the
Lords
day
our
weekly
Sabbath
,
and
in
his
giving
of
the
first
law
of
the
Sabbath
,
which
in
the
maine
substance
of
it
is
perpetuall
,
to
binde
all
his
people
after
the
full
exhibition
of
Christ
to
the
last
resurrection
to
keep
the
Holy
weekly
Sabbath
on
that
day
onely
.
Now
these
things
may
sufficiently
appeare
by
the
opening
and
proving
of
divers
things
befor
,
which
I
haue
observed
out
of
this
text
,
&
by
urging
&
pressing
them
home
to
this
present
purpose
a
little
more
fully
here
againe
I
shall
put
them
out
of
all
doubt
and
question
,
and
make
them
manifest
&
clear
to
al
who
do
not
wilfully
shut
their
eares
against
the
truth
.
First
,
that
the
foundation
of
the
Sabbath
is
Christ
the
Redeemer
,
&
that
all
the
true
&
proper
grounds
,
reasons
and
occasions
,
of
keeping
one
day
in
every
week
Holy
to
the
Lord
,
are
only
to
be
found
in
Christ
and
came
in
with
him
,
as
I
haue
before
fully
proued
.
And
as
God
first
promised
Christ
to
come
the
seed
of
the
woman
,
for
the
Redemption
of
mankind
,
&
Christ
did
undertake
for
man
to
mediate
for
him
on
the
first
seventh
day
of
the
world
,
and
thereupon
that
day
was
sanctified
to
be
the
weekly
sabbath
:
So
God
had
in
his
immutable
counsell
determined
to
exhibit
Christ
a
perfect
Redeemer
,
&
by
him
to
perfect
mans
redemption
on
the
first
day
of
the
weeke
,
and
so
to
remoue
Christ
the
foundation
from
the
seventh
day
of
the
weeke
,
to
the
first
day
,
together
with
all
other
grounds
,
reasons
,
occasions
&
prerogatiues
of
the
Holy
Sabbath
.
What
greater
chaunge
could
be
or
ever
was
hard
of
in
Christ
the
maine
foundation
both
of
the
Sabbath
&
of
the
vniuersall
Church
,
then
when
of
a
redeemer
promised
on
the
seventh
day
,
and
so
continuing
all
the
time
of
the
old
Testament
while
the
fathers
beleeued
onely
in
him
promised
&
not
yet
come
.
He
became
a
Redeemer
fully
exhibited
in
his
resurrection
on
the
first
day
of
the
week
&
changed
the
state
of
the
Church
:
and
bringing
her
from
the
Nonnage
and
childish
estate
of
bondage
vnder
the
rudiments
of
the
world
,
and
legall
rites
,
&
carnall
ceremonies
,
to
the
fulnesse
of
her
time
which
God
had
appointed
,
&
to
her
full
age
in
the
new
testament
.
And
hereby
that
first
day
of
the
weeke
became
the
chiefest
day
of
the
Lord
Christ
,
even
his
speciall
&
particular
day
,
&
came
to
haue
all
the
subordinat
grounds
&
high
prerogatiues
of
the
Sabbath
.
For
in
it
God
perfected
his
worke
which
he
had
made
in
the
creation
by
the
worke
of
redemption
,
not
promised
&
undertaken
onlie
,
as
in
the
seventh
day
,
but
by
a
better
kind
of
perfecting
and
ending
,
even
by
redemption
fullie
finished
,
on
that
daie
Christ
rested
from
that
greater
worke
of
redemption
,
&
declared
by
his
resurrection
,
that
he
had
made
ful
satisfaction
for
mankind
to
the
justice
of
God
,
&
that
God
rested
in
his
satisfaction
,
now
actually
made
&
performed
,
by
a
more
excellent
manner
of
resting
then
that
wherwith
he
rested
on
the
seuenth
,
in
that
satisfaction
only
undertaken
&
promised
,
on
that
day
Christ
gott
the
victory
over
death
,
hell
,
sin
,
the
world
&
the
Devill
,
and
becomming
immortall
not
subject
to
die
,
or
suffer
any
more
,
entered
into
the
glorious
state
of
exaltation
and
into
his
eternall
rest
,
and
made
way
for
men
to
that
eternall
rest
wherof
the
Sabbath
is
both
a
liuely
pledg
,
&
also
a
powerfull
meanes
to
fit
men
for
it
.
And
in
al
these
respects
God
blessed
the
first
day
of
the
week
,
with
a
blessing
farre
aboue
his
blessing
of
the
seventh
day
,
for
that
was
the
promise
&
undertaking
only
,
this
was
the
performance
&
perfecting
of
redemption
:
&
therfore
so
farre
excels
that
,
as
the
giuing
of
a
great
guift
&
perfecting
of
a
worke
exceeds
the
promise
of
that
guift
&
undertaking
of
that
worke
.
Now
that
that
this
remouing
of
the
maine
foundation
of
the
weekly
Sabbath
,
together
with
the
subordinat
grounds
,
occasions
&
prerogatiues
of
it
,
from
the
seventh
day
to
the
Lords
day
;
the
first
of
the
weeke
,
came
to
passe
by
the
determinate
counsell
,
foreknowledge
and
providence
of
God
,
and
that
from
the
beginning
and
in
the
first
giuing
of
the
law
of
the
weekely
Sabbath
,
God
did
purpose
and
intend
this
chaunge
,
it
appeares
most
plainly
by
diuers
reasons
.
First
because
God
is
no
idle
spectator
,
but
the
provident
Lord
&
disposer
of
all
things
,
which
come
to
passe
in
the
world
,
&
nothing
can
come
to
passe
but
so
as
he
hath
appointed
,
and
in
the
time
&
season
which
he
hath
determined
.
The
flood
and
generall
deluge
by
which
the
old
world
was
destroyed
,
came
to
passe
in
the
very
yeare
and
day
which
God
had
prefixed
,
&
did
for
tell
to
Noah
one
hundred
and
twenty
yeares
before
.
The
end
of
Jsraell
peregrination
and
servitude
in
Egypt
,
came
to
passe
just
at
the
end
of
foure
hundred
and
●hirty
yeares
,
in
the
same
day
which
God
had
determined
,
&
foretold
to
Abraham
.
Exod.
12.41
.
and
so
the
deliverance
of
the
Isralites
out
of
captiuity
,
and
the
decree
for
their
return
came
out
at
Gods
appointed
time
,
which
he
had
foretold
by
Ieremiah
the
Prophet
.
Dan
,
9.2
23.
And
the
particular
time
of
Christs
satisfaction
and
attonement
for
sinne
,
and
bringing
in
of
eternall
righteousnesse
,
was
determined
by
God
,
and
came
to
passe
at
the
end
of
the
seventy
sevens
of
yeares
,
as
it
was
revealed
to
Daniell
in
the
same
Chap.
24.
ver.
And
in
a
word
the
very
time
of
Christs
resurrection
,
by
the
virtue
whereof
we
are
fully
redeemed
and
shall
in
our
verie
bodies
be
raised
vp
to
life
eternall
,
and
rest
in
glorie
,
as
the
Apostl●
testifies
.
Rom.
6.5
.
1
Cor.
15.13.21
Philip.
3.10
.
&
1
Pet.
1.3
.
It
was
determined
by
God
befor
the
foundation
of
the
world
,
as
the
words
of
St
Peter
do
shew
.
1
Pet.
1.2
.
Secondly
;
God
in
the
very
creation
&
from
the
first
beginning
of
the
world
,
did
foreshew
that
he
had
a
purpose
to
honour
the
first
day
of
the
weeke
aboue
all
the
other
daies
,
and
to
make
it
the
Lords
day
and
Christian
sabbath
by
the
resurrection
of
Christ
.
In
that
he
made
it
the
first
fruites
of
time
,
and
in
it
created
the
highest
heaven
,
the
place
of
the
eternall
Sabbath
,
and
brought
forth
the
light
of
this
inferiour
world
,
by
which
naturall
prerogatiues
he
made
this
day
the
fittest
of
all
daies
of
the
weeke
,
to
be
the
day
of
Christs
resurrection
,
wherein
he
the
sun
of
righteousnesse
&
light
of
the
world
,
rose
up
with
healing
in
his
wings
,
and
became
the
first
fruites
of
them
that
sleepe
,
and
by
virtue
whereof
he
will
bring
the
faithfull
into
the
eternall
rest
,
wherof
the
weekly
Sabbath
is
a
pledge
&
will
make
them
partakers
of
the
inheritance
of
the
Saints
in
light
,
as
the
Scriptures
testifie
1
Cor.
15.20
.
&
Coloss.
1.12
.
Vpon
these
premises
before
proved
at
large
,
and
here
againe
pressed
home
to
the
purpose
.
The
conclusion
followeth
necessarily
:
That
it
was
the
purpose
,
intent
and
will
of
God
to
make
the
first
day
of
the
weeke
,
the
Lords
day
and
the
Christian
Sabbath
,
and
in
the
first
institution
of
the
Sabbath
.
and
by
his
first
law
of
the
Sabbath
(
which
in
the
maine
substance
of
it
is
perpetuall
)
to
binde
all
his
people
in
the
time
of
his
glorious
Gospell
,
to
observe
that
day
onely
for
their
holy
weekly
Sabbath
;
vntill
they
come
to
that
wherof
the
Sabbath
is
a
liuely
pledge
,
even
the
eternall
rest
of
glory
in
Heaven
.
Now
the
will
of
God
revealed
in
this
first
institution
,
and
sanctifying
of
the
sabbath
,
and
in
the
fourth
Commandement
of
the
law
,
is
often
repeated
&
urged
by
Moses
&
the
Prophets
,
is
more
perfectly
fulfilled
in
the
right
sanctification
of
the
Lords
day
vnder
the
Gospell
,
then
it
was
in
the
observation
of
the
seventh
the
sabbath
of
the
old
Testament
,
&
whatsoever
necessary
duty
God
in
the
law
of
the
sabbath
requireth
of
man
from
the
beginning
,
Or
whatsoever
end
and
use
he
openly
pretendeth
,
his
law
of
the
keeping
of
the
holy
sabbath
that
is
more
fully
obtained
,
effected
,
and
brought
to
passe
by
an
holy
sanctification
of
the
Lords
day
,
and
by
keeping
it
an
holy
Sabbath
to
the
Lord
now
vnder
the
Gospell
.
Therefore
by
the
law
of
the
sabbath
given
at
the
first
,
and
by
the
fourth
commandement
,
it
is
repeated
and
explaned
,
Christians
are
bound
to
to
keepe
the
Lords
day
which
is
the
first
of
the
weeke
for
their
weekly
S●bbath
.
If
any
man
doth
make
doubt
of
the
assumption
in
this
Syllogisme
.
It
is
easily
proved
by
a
particular
enumeration
,
both
of
the
particular
substanciall
and
necessary
duties
which
Gods
word
requires
in
the
Sabbath
:
and
also
of
the
ends
and
uses
for
which
God
requires
an
holy
sabbath
to
be
kept
every
seventh
day
.
The
First
maine
dutie
from
which
the
seventh
day
requirs
the
name
of
Sabbath
,
is
rest
and
cessation
from
all
worldly
labours
,
pleasures
and
delight
,
wherein
man
is
to
withdraw
his
mind
from
worldly
cares
and
secular
affaires
,
which
concern
this
fraile
earthly
life
,
and
is
to
giue
rest
and
refreshing
to
his
owne
body
,
and
to
the
bodies
of
his
children
,
servants
straungers
,
and
toyling
cattell
as
appeares
.
Exod.
20.10
.
Isa
58.13
.
And
the
proper
end
and
use
of
this
rest
is
.
First
to
admonish
man
that
he
must
not
place
nor
seeke
felicity
in
this
world
,
nor
since
his
fall
and
breaking
of
the
Covenant
of
workes
by
his
disobedience
,
hope
for
any
happinesse
or
felicity
either
here
or
else
where
to
be
purchased
by
his
owne
workes
of
righteousnesse
,
which
he
either
is
,
or
was
able
in
the
first
creation
to
performe
in
his
owne
person
.
Secondly
to
shew
that
Gods
just
wrath
appeased
by
C●rist
,
and
the
sting
of
death
and
the
curse
and
bitternesse
of
mans
sorrowes
,
and
toilsome
laboures
which
God
imposed
on
him
for
his
transgression
,
is
taken
away
,
and
God
will
not
haue
his
people
to
torment
their
bodies
which
continuall
toile
,
and
painfull
labour
,
but
to
ease
and
refresh
themselves
with
a
weekly
rest
.
Thirdly
to
make
men
take
notice
that
God
hath
a
provident
and
fatherly
care
of
his
creatures
both
men
and
beasts
,
hates
all
mercilesse
cruelty
,
&
oppression
of
their
very
bodies
,
and
will
haue
them
so
refreshed
&
eased
that
they
may
last
the
longer
,
and
goe
cheerfully
through
their
weeklie
labours
.
Fourthly
,
to
shew
that
in
Christ
vpon
whom
the
Sabbath
is
founded
,
there
is
spirituall
rest
and
ease
and
refreshing
of
the
soul
,
from
the
heavie
burden
of
sinne
,
and
the
miser●es
of
sinne
,
to
be
found
of
all
them
who
being
heavy
laden
do
flee
to
him
,
and
in
him
place
their
hope
and
confidence
.
Fif●ly
,
to
put
in
mind
of
Gods
resting
in
Christs
mediation
from
the
worke
of
creation
,
and
that
he
hath
wholy
given
over
all
purposes
and
thoughts
of
repairing
the
world
,
and
restoring
man
fallen
and
corrupted
by
any
worke
of
creation
,
and
hath
set
his
mind
on
another
kind
of
worke
,
even
the
work
of
redemption
by
Christ
,
and
the
new
creation
of
heavenly
spirituall
and
supernaturall
graces
and
perfections
in
men
by
his
holy
spirit
.
Sixthly
,
to
be
a
signe
and
memoriall
of
Christ
his
full
perfecting
of
the
worke
of
mans
redemption
,
and
of
his
perfect
satisfaction
made
to
the
justice
of
God
for
fraile
sinfull
men
.
Lastly
to
be
a
token
and
pledge
of
the
eternall
rest
in
heaven
,
and
of
the
Sabbathisme
which
after
the
labours
and
troubles
of
this
life
,
the
elect
and
faithfull
people
of
God
shall
enjoy
for
ever
in
the
world
to
come
.
Now
there
is
no
day
in
all
the
weeke
,
in
which
this
first
maine
dutie
of
the
Sabbath
can
be
well
be
performed
,
for
the
ends
and
uses
,
as
on
the
Lords
day
which
is
the
Christian
Sabbath
.
The
seventh
day
never
yeelded
halfe
so
much
light
&
helps
to
Gods
people
in
the
old
Testament
for
these
purposes
,
as
the
Lords
day
doth
to
us
vnder
the
Gospell
.
For
the
Lords
day
in
which
Christ
arose
from
death
,
and
entered
into
his
glorie
,
and
perfected
the
worke
of
Redemption
,
It
discovers
Christ
the
maine
foundation
of
all
rest
,
&
even
of
the
Sabbath
it selfe
more
plainly
unto
us
,
and
in
it
being
bewtified
and
adorned
with
so
manie
blessings
and
prerogatives
which
Gods
word
gives
to
it
,
wee
may
as
in
a
cleare
glasse
see
and
behold
Christ
with
open
face
,
we
see
in
his
resurrection
Gods
justice
fully
satisfied
,
his
wrath
appeased
,
redemption
fully
perfected
,
Gods
resting
in
Christ
mediation
,
eternall
rest
purchased
by
Christ
for
us
,
and
gained
to
himselfe
,
&
heaven
opened
unto
us
,
&
sin
,
death
and
hell
already
ouercome
and
conquered
.
And
therfore
there
is
no
day
by
many
degrees
,
soe
fit
as
this
day
of
Christs
resurrection
to
make
us
rest
comfortably
in
our
bodies
and
minds
from
worldly
cares
,
and
bodilie
l●boures
,
and
in
our
soules
and
consciences
from
the
burden
of
sinne
and
the
guilt
thereof
.
No
daie
or
time
can
so
plainly
shew
vnto
us
,
that
our
fellicity
is
not
in
this
world
,
nor
to
be
obtained
and
purchased
by
the
righteousnesse
of
our
owne
workes
.
This
sets
before
us
Christ
raised
for
our
justification
.
This
shews
Gods
aboundant
mercy
and
compassion
●o
us
,
and
that
hee
hates
all
cruelties
and
oppressions
.
And
this
is
a
speciall
meanes
to
bring
us
to
the
assurance
of
the
blessed
hope
and
eternall
rest
reserved
in
Heaven
for
vs
.
And
therfore
the
first
maine
duty
with
all
the
partes
thereof
,
and
the
speciall
endes
and
uses
of
it
,
are
more
fully
performed
and
obtained
in
the
observation
of
the
Lords
day
for
the
Holy
weekly
Sabbath
,
then
they
possibly
can
be
now
by
vs
,
or
could
be
of
old
on
the
sabbath
of
the
seventh
day
,
by
the
fathers
in
the
old
Testament
.
The
second
maine
duty
of
the
Sabbath
is
sanctifying
and
keeping
of
it
holy
to
the
Lord
,
which
comprehends
in
it
many
speciall
and
particular
duties
.
1.
Setting
of
their
affections
even
their
joy
and
delight
wholy
vpon
God
and
heavenly
things
.
2.
Honouring
&
worshipping
of
God
,
in
their
hearts
with
holy
thoughts
and
meditations
,
by
their
lipps
with
holy
prayers
,
praises
,
and
thanksgiuing
,
in
their
outward
actions
by
preaching
,
hearing
,
reading
,
&
repeating
of
Gods
word
,
and
solemne
commemoration
of
his
promises
,
mercies
and
blessings
in
the
word
and
sacraments
.
3.
Teaching
and
learning
all
holy
duties
which
tend
to
bring
vs
nearer
to
God
in
Christ
.
4.
Offering
spirituall
sacrifices
to
God
of
sweet
sauour
,
such
as
are
almesdeedes
&
works
of
mercy
and
charity
,
wherby
others
may
be
made
to
tast
of
Gods
goodnesse
and
stirred
up
to
laud
and
praise
his
name
.
All
these
are
comprehended
vnder
the
maine
duty
of
sanctifying
the
holy
Sabbath
which
the
Lord
commands
expresly
in
the
law
,
and
they
are
commended
to
vs
by
the
Prophet
.
Isa.
56.4
.
&
58.13
.
And
the
proper
end
and
use
of
this
duty
and
all
the
partes
thereof
,
is
.
First
to
make
vs
set
our
affections
on
things
which
are
aboue
and
not
on
things
below
,
and
to
stirre
us
up
to
seeke
eternall
life
and
heavenly
happinesse
in
Christ
onely
,
and
in
him
crucified
and
raised
up
.
Secondly
,
to
continue
and
increase
in
fraile
men
the
knowledge
and
memory
of
Christ
,
and
of
the
way
to
eternall
life
and
blessednesse
in
him
,
which
without
keeping
holy
of
a
weekly
Sabbath
,
would
faile
&
cease
among
the
sonnes
of
men
.
Thirdly
,
to
begit
and
increase
true
grace
and
holinesse
in
men
by
exercising
holy
duties
of
religion
;
and
so
to
bring
them
by
justification
&
adoption
to
the
right
of
inheritance
in
Heaven
,
and
by
sanctification
to
fit
them
for
the
possession
of
it
.
Now
the
observation
of
the
Lords
day
,
in
which
Christ
arose
is
such
as
may
far
more
powerfully
&
effectually
moue
men
to
the
performance
of
these
duties
,
&
lead
men
more
directly
to
the
proper
end
and
use
of
them
,
then
the
old
Sabbath
of
the
the
seventh
day
,
either
now
can
,
or
of
old
could
do
when
it
was
most
in
force
.
For
it
had
no
other
light
or
life
in
it
,
but
onely
from
obscure
promises
,
and
darke
shaddowes
through
which
Christ
was
seene
as
things
farre
off
are
seene
,
and
in
the
starre
light
nights
.
But
the
Lords
day
the
first
day
of
the
weeke
,
hath
light
and
life
from
the
sun
of
righteousnesse
Christ
who
in
it
rose
up
,
and
to
be
the
light
of
life
to
all
nations
,
&
hath
brought
life
&
immortallity
to
light
by
the
Gospell
,
and
discovered
to
us
the
kindnesse
and
loue
of
God
&
the
riches
of
his
goodnesse
,
in
giving
grace
and
shedding
his
spirit
on
us
abundantly
here
,
and
so
fit
us
for
glorie
hereafter
.
And
therefore
this
day
must
needes
be
of
great
force
and
power
,
farre
ab●ve
the
seventh
day
,
to
make
men
set
their
affections
on
God
and
heavenly
things
,
especially
upon
the
inheritance
incorruptible
and
undefiled
which
fadeth
not
away
:
reserved
in
heaven
for
us
,
unto
which
God
hath
begotten
us
by
the
resurrection
of
Christ
from
the
dead
.
1.
Pet.
1.3
.
It
is
also
powerfull
and
excellent
to
incite
and
stirr
us
up
to
honour
God
in
our
hearts
,
by
the
due
consideration
of
his
goodnesse
and
mercie
.
Also
it
much
furthereth
us
to
proclaime
the
high
praises
of
our
God
,
and
kinge
,
and
to
make
prayers
and
supplications
to
him
.
Besides
to
make
us
helpfull
unto
others
,
in
seeking
after
their
salvation
.
And
thus
we
may
see
what
are
Sabbath
duties
,
even
the
workes
of
piety
,
mercy
,
charitie
,
&c.
pleasing
to
God
,
and
by
which
others
may
be
brought
to
joyne
with
us
,
in
lauding
and
praising
God
,
and
we
our selves
fitted
for
glorie
.
Vpon
●hese
points
so
fullie
proved
.
The
conclusion
followes
necessarilie
:
that
the
law
by
which
God
first
instituted
the
Sabbath
on
the
first
s●venth
day
of
the
world
,
doth
binde
us
under
the
Gospel
to
keepe
the
Lords
day
for
our
weeklie
Sabbath
.
The
Fifth
argument
is
grounded
upon
the
wordes
of
our
Saviour
.
Math.
12.8
.
&
Mark
.
2
.
27·28
.
Where
he
saith
,
that
the
Sabbath
was
made
for
man
,
and
not
man
,
for
the
Sabbath
.
Therefore
he
,
even
as
he
is
the
sonne
of
man
,
or
God
made
man
,
is
the
Lord
of
the
sabbath
.
The
first
clause
,
to
weet
:
(
the
sabbath
was
made
for
man
,
)
notes
out
vnto
us
two
things
.
1.
That
the
Sabbath
was
first
instituted
for
man
,
even
by
reason
of
the
sonne
of
God
promised
to
become
man
,
and
so
he
is
the
foundation
of
it
.
2.
That
it
was
made
for
man
,
that
is
,
for
the
man
Christ
,
and
for
the
benefit
of
all
mankinde
in
him
,
for
his
honour
and
the
advancement
of
his
kingdome
among
men
,
and
for
the
good
of
men
,
both
naturall
and
civill
,
in
respect
of
weekly
rest
,
and
refreshing
,
&
also
spirituall
,
as
knowledge
,
instruction
,
growth
in
grace
&
holinesse
.
The
second
clause
(
not
man
for
the
Sabbath
)
shews
that
the
Sabbath
is
not
one
of
those
things
which
man
was
made
to
obserue
in
the
creatione
,
neither
is
the
law
of
it
written
in
mans
heart
in
the
the
creation
:
it
was
the
fall
of
man
and
his
corruption
,
which
caused
his
to
stand
in
need
of
a
weekly
rest
,
and
of
holy
Sabbath
exercises
,
to
worke
good
in
him
,
and
to
bring
him
neerer
to
God
.
And
being
made
for
mans
use
,
he
may
in
case
of
necessity
dispence
with
outward
obseruations
of
the
Sabbath
:
&
the
same
must
giue
place
to
works
of
necessity
which
cannot
be
omitted
either
without
losse
of
life
or
some
certaine
losse
or
mischiefe
The
third
clause
(
Therefore
is
the
sonne
of
man
Lord
also
of
the
sabbath
)
doth
giue
us
to
understand
that
the
use
of
the
Sabbath
was
founded
on
Christ
promised
to
be
Lord
of
the
sabbath
,
and
was
in
,
&
under
him
made
man
,
and
necessary
for
the
profit
of
man
corrupted
,
not
for
man
in
innocency
.
Therfore
C●rist
the
son
of
man
is
Lord
of
the
Sabbath
that
is
,
he
hath
th●
true
proper
right
and
propriety
,
in
it
for
to
make
it
serve
for
his
use
being
the
Lord
possessor
of
it
,
and
he
hath
authority
and
power
ouer
it
,
so
that
it
is
at
his
command
,
either
to
be
or
not
to
be
in
vse
,
either
the
seventh
day
or
upon
some
other
day
of
the
weeke
.
Now
we
never
read
,
that
Christ
exercised
any
Lordship
ouer
the
Sabbath
,
as
hee
is
the
son
of
man
,
either
to
command
it
or
to
chaunge
it
,
but
only
in
thes●
two
respects
.
First
that
he
brought
it
first
into
the
world
by
undertaking
to
be
the
seed
of
the
woman
,
&
the
sonne
of
man
,
&
so
it
was
setled
on
the
seventh
day
,
in
which
he
was
promised
during
the
time
of
the
old
Testament
,
while
he
was
a
redeemer
pr●mised
.
Secondly
,
that
he
by
his
resurrection
in
which
he
perfected
redemption
,
did
consecrate
the
first
day
and
made
it
the
most
honourable
day
,
fit
to
be
the
Sabbath
of
the
new
Testament
,
and
also
gaue
commandement
to
his
Apostles
so
to
ordaine
in
all
Churches
.
Besides
this
Lordship
and
power
of
Christ
as
sonne
of
man
ouer
the
Sabbath
,
we
cannot
conceiue
or
imagine
any
other
.
Therefore
undoubtedly
he
hath
chaunged
it
to
the
first
day
of
the
weeke
,
and
as
Lord
of
it
hath
given
commandement
for
this
chaunge
and
alteration
.
To
be
the
Sonne
of
God
with
power
,
according
to
the
spirit
of
Holinesse
by
the
resurrection
from
the
dead
.
Rom.
1.3
.
Secondlie
,
he
then
opened
as
it
were
the
flood-gates
of
Heaven
,
that
Holinesse
might
be
more
abundantly
with
his
spirit
powred
out
upon
all
flesh
,
when
Christ
was
raised
up
and
exalted
by
Gods
right
hand
,
that
he
might
shed
his
spirit
on
all
sorts
of
people
of
all
nations
,
as
wee
read
.
Act.
2.33
.
Yea
in
that
,
in
the
feast
of
Pentecost
which
was
the
first
day
of
the
weeke
,
and
the
49.
day
after
Christs
resurrection
,
the
Holie
Ghost
was
sent
downe
vpon
the
Apostles
to
sanctifie
them
,
and
to
lead
them
into
all
truth
,
and
to
giue
them
the
guifts
of
tongues
,
to
preach
the
Gospell
unto
all
nations
which
they
presently
did
,
and
the
same
day
converted
3000.
soules
,
herein
he
both
shewed
his
Holinesse
more
abundantly
then
before
.
Thirdly
;
It
is
piously
held
by
manie
Divines
,
that
among
other
things
which
after
his
resurrection
Christ
spake
to
his
Disciples
,
concerning
the
Kingdome
of
God
,
that
is
the
Church
under
the
Gospell
:
this
was
one
,
namely
,
of
the
keeping
of
the
Holy
Sabbath
,
and
holie
assemblies
,
or
gathering
of
the
saints
togither
vpon
the
first
day
of
the
weeke
:
For
immediatly
after
,
the
Apostles
observed
that
day
,
and
all
churches
in
all
ages
since
haue
followed
their
example
.
Therefore
it
is
God
who
by
his
Sonne
Christ
hath
made
this
first
day
,
that
is
the
Lords
day
the
weekly
Sabbath
of
Christians
.
J
might
here
adde
for
further
proofe
of
this
truth
,
an
observation
of
diuers
godly
and
learned
writers
,
to
weet
:
that
our
Saviour
sanctified
the
first
day
of
the
weeke
more
then
any
other
day
by
his
promise
and
example
,
in
that
he
did
most
commonly
appeare
to
the
Disciples
after
his
resurrection
,
and
came
amongst
them
when
they
were
assembled
together
on
that
day
,
and
taught
and
instructed
them
and
breathed
on
them
,
so
we
reade
.
Luk.
24.13.36
.
&
Ioh.
20.19.26
.
Seventhly
That
which
the
Apostle
taught
by
word
and
writing
and
ordained
in
all
Churches
of
Christian
Gentiles
,
Jf
any
man
thinke
himselfe
to
be
a
Prophet
,
or
spirituall
,
let
him
know
,
that
the
things
which
J
write
unto
you
are
the
Commandements
of
the
Lord
.
Now
it
is
manifest
in
the
Gospel
,
and
in
the
writings
of
the
new
Testament
:
that
it
was
a
constant
practise
of
the
Apostles
to
keep
their
assemblies
with
one
accord
on
the
first
day
of
the
weeke
,
so
we
read
:
Ioh.
20.19.29
.
Act.
2.1.2
.
and
in
those
their
assemblies
the
Lord
Christ
presented
himselfe
to
them
bodily
,
and
by
the
visible
appearance
and
powerfull
operation
of
his
spirit
.
Also
Act.
20.8
.
St
Paul
on
that
day
kept
an
holie
assembly
at
Troas
,
and
there
he
preached
and
administered
the
sacrament
of
the
Lords
supper
and
performed
Holie
exercises
of
the
Christian
Sabbath
.
And
the
same
Apostle
gaue
a
precept
and
commandement
to
the
Corinthians
,
even
the
same
which
he
there
saith
hee
had
ordained
in
the
Churches
of
Galatia
.
1
Cor.
16.1.2
:
to
weet
:
that
they
should
observe
the
first
day
of
the
week
,
and
in
their
Holy
assemblies
on
that
day
offer
up
pleasing
Sabbath
sacrifices
,
that
is
do
good
&
distribute
to
the
necessities
of
the
saints
,
with
which
sacrifices
God
is
well
pleased
.
Heb.
13.16
.
Therefore
vndoubtedly
it
is
the
ordinance
and
commandement
of
Christ
,
which
the
Apostle
receiued
from
him
.
That
the
first
day
of
the
weeke
should
be
the
Holy
Sabbath
,
and
the
day
of
weekly
Holy
assemblies
to
all
Christians
.
8.
Argu.
The
8.
argument
is
drawn
from
the
blessing
of
stability
wherwith
God
hath
blessed
the
Sabbath
of
the
first
day
,
the
joy
and
comfort
&
great
benefit
which
most
godly
&
religious
christians
finde
in
it
,
and
the
tediousnes
of
it
to
carnall
people
,
&
the
loathsomnesse
of
it
to
all
such
as
are
opposites
to
Christ
,
and
from
his
grace
.
This
is
most
true
which
graue
and
learned
Gamaliell
gaue
in
the
counsell
of
the
high
priests
and
elders
of
the
Iewes
.
That
which
is
of
men
and
not
an
ordinance
of
God
,
if
it
concerne
religion
,
it
will
come
to
nought
,
it
cannot
continue
in
force
,
nor
prosper
any
long
time
.
Act.
5.38
.
And
surely
if
the
Christian
Sabbath
,
&
keeping
holy
of
the
first
day
of
the
weeke
were
an
invention
of
men
,
and
not
the
ordinance
of
the
the
Lord
Christ
,
it
could
not
prevaile
and
stand
in
force
in
all
Christian
Churches
,
and
in
all
ages
by
an
uniforme
consent
without
interruption
.
The
most
godly
zealous
,
and
religious
Christians
,
would
find
no
solid
joy
and
comfort
in
it
,
nor
any
blessing
from
God
in
their
religious
obseruation
of
it
.
And
the
world
of
carnall
men
who
hate
Christ
,
&
his
ordinances
,
would
not
be
so
opposite
to
it
,
as
to
hate
and
loath
it
.
For
the
world
loveth
her
own
.
But
all
carnall
worldlings
,
and
profane
persons
,
do
so
hate
it
,
as
they
hate
Christ
,
and
it
is
loathsome
and
tedious
to
them
,
&
notwithstanding
many
and
great
oppositions
of
profane
persons
.
Yet
we
see
it
stands
firme
in
all
ages
since
the
Apostles
,
and
in
all
Christian
Churches
.
None
but
Heretiques
haue
rejected
it
,
&
all
godly
Christians
finde
solid
joy
&
abudance
of
blessings
in
the
strictest
observation
of
it
.
Therefore
it
is
most
certainly
no
humane
invention
,
but
Christs
ordinance
,
It
is
he
who
hath
made
the
first
day
of
the
weeke
his
owne
Holy
day
and
our
weekly
Sabbath
.
The
Ninth
Arg.
is
drawn
from
the
manifestation
of
Gods
wrath
against
the
open
profaners
of
the
Lords
day
,
9.
Argu.
and
from
the
great
&
fearefull
judgments
,
which
God
hath
in
former
ages
,
&
doth
still
execute
on
the
dispicers
&
polluters
of
the
christian
Sabbath
.
It
is
certain
that
the
Lord
doth
not
cut
of
or
consum
men
in
wrath
,
but
for
some
notable
scandalous
sinnes
&
transgressions
against
some
expresse
law
&
commandement
,
hee
makes
no
men
examples
of
vengance
by
sudden
and
fearfull
d●struction
,
and
notable
plagues
,
but
for
some
notable
sinne
,
&
all
notable
sinnes
,
are
transgressions
of
Gods
law
,
comitted
against
his
revealed
will
&
word
.
Now
as
the
Histories
of
all
ages
do
afford
many
examples
of
fearefull
judgments
suddenly
executed
&
inflicted
on
wilfull
profaners
of
the
Lords
day
in
former
times
.
So
I
could
rehearse
and
relate
aboue
30.
examples
of
Gods
vengance
,
which
he
hath
shewed
openly
in
this
land
within
the
space
of
two
yeares
,
upon
such
as
haue
shewed
open
contempt
of
this
Christian
sabbath
,
some
of
whith
hee
hath
sticken
with
sudden
death
by
his
mediate
hand
,
others
he
hath
devoured
with
waters
,
and
some
he
hath
cut
of
by
surfets
which
they
got
in
dauncing
&
drinking
on
the
Lords
day
,
and
some
he
hath
fired
out
of
their
houses
in
the
middest
of
their
drinking
&
jollity
,
&
consumed
al
their
substance
.
And
these
judgments
haue
suddenly
&
unexpectedly
befallen
them
in
the
very
act
of
their
transgression
,
while
they
were
in
the
midst
of
their
actions
,
very
busie
about
their
owne
workes
,
sports
&
pleasure
.
And
these
things
are
as
cleare
as
the
light
,
and
manifest
to
our
eyes
&
outward
sences
,
that
God
is
most
severe
against
the
profanation
of
this
day
,
and
that
it
is
apparent
that
his
sonne
Christ
made
this
day
his
Holy
Sabbath
,
and
commands
all
men
to
keep
it
.
Lastly
we
haue
clear
testimonies
both
from
the
Apostles
them selves
,
that
the
day
wherin
Christians
keepe
their
Sabbath
,
even
the
first
day
of
the
week
is
the
Lords
peculiar
day
.
Revel.
1.10
.
And
also
from
all
the
most
auncient
fathers
and
learned
Christian
writers
which
succeeded
the
Apostles
in
the
next
ensuing
ages
,
that
the
Lord
Christ
changed
the
Holy
Sabbath
to
this
day
,
consecrated
it
by
his
resurrection
,
&
that
all
Christian
Churches
from
the
time
of
the
Apostles
kept
their
holy
rest
in
it
,
&
devoted
it
to
publick
exercises
of
religion
,
and
of
Gods
worship
&
counted
it
the
Queene
of
daies
,
the
supreme
Lady
&
princesse
,
&
worthy
to
be
observed
&
sanctified
with
Sababaticall
solemnities
Ignatius
cals
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epist
ad
magnesios
Justin
Martyr
2.
Apol.
pag.
77.
discribes
the
observation
of
it
in
his
times
,
and
tels
us
,
that
Christians
spent
it
in
reading
,
preaching
,
prayer
administration
of
the
Sacraments
,
offering
of
almes
,
&
other
publick
worship
of
God
in
their
publick
assemblies
,
besides
priuate
exercises
of
religion
.
Tertullian
also
acknowledgeth
this
first
daies
sabbath
,
&
none
other
lib.
adversus
Gent.
p.
41.
&
155.
Eusebius
lib.
4.
Eccles.
Histor.
cap.
22.
brings
in
the
profession
of
Dionysius
Corinthius
,
who
saith
thus
.
This
day
we
kept
holy
the
Lords
day
.
St.
Austen
in
his
119.
Epistle
and
in
the
22.
booke
.
De
Civit
Dei
.
Cap.
30
&
serm.
de
verbis
Apostoli
.
15.
And
many
other
which
it
would
be
a
tedious
thing
here
to
reherse
,
especially
seeing
.
J
haue
before
mentioned
diuers
of
their
testimonies
,
which
tend
to
this
purpose
,
and
shall
produce
some
also
hereafter
.
Now
upon
all
these
arguments
laid
togither
,
J
hope
wee
may
boldly
and
confidently
conclude
against
all
both
Iewish
Sabbatarians
,
who
retaine
the
old
abolished
Sabbath
of
the
seventh
day
,
and
also
vnchristian
Antisabbatarians
who
deny
the
Lords
day
to
bee
the
Sabbath
vnder
the
Gospell
,
which
Gods
people
by
Gods
law
and
Christs
appointment
are
enjoyned
to
keepe
Holy
to
the
Lord
.
And
that
this
Sabbath
of
the
Lords
day
,
cannot
bee
chaunged
but
must
stand
firme
,
and
be
still
in
force
among
all
Gods
people
vntill
the
end
of
the
world
and
the
last
resurrection
,
I
will
briefly
demonstrate
&
shew
by
two
plaine
reasons
which
I
hope
none
will
deny
,
and
thus
I
frame
them
.
The
first
is
grounded
on
Christs
wordes
.
Mark
.
2.
vers.
28.
thus
I
frame
it
.
That
which
hath
Christ
,
as
hee
is
become
the
Sonne
of
man
,
Lord
of
it
,
must
needs
exist
and
haue
a
being
under
him
as
he
is
the
sonne
of
man
,
that
is
in
the
time
of
the
Gospell
.
The
Sabbath
hath
Christ
the
sonne
of
man
Lord
of
it
.
Mark
2.28
.
Therefore
it
continues
in
being
under
Christ
.
Whatsoever
ordinance
of
God
is
given
to
his
People
to
bee
unto
them
a
token
and
pledge
of
some
great
blessing
,
and
future
good
promised
,
that
God
will
haue
them
to
keepe
saf●
and
to
hold
fast
,
vntill
they
receive
the
blessing
and
come
to
the
full
possession
of
it
.
This
is
manifest
by
the
tipes
and
sacraments
of
the
law
,
which
could
not
bee
a
bolished
,
nor
without
sinne
purposely
neglected
vntill
Christ
was
fully
exhibited
,
of
whom
they
were
signes
and
pledges
and
he
was
the
body
and
substance
.
And
we
finde
by
daily
experience
,
that
the
loosing
or
casting
away
of
the
pledg
,
is
the
forfetting
or
forgoing
of
a
mans
right
whereof
it
is
a
pledge
:
If
we
will
receiue
the
blessing
we
must
do
the
condition
of
it
.
Now
the
observing
of
a
weekly
Sabbath
is
not
onely
a
signe
of
eternall
rest
in
heaven
,
but
also
a
token
and
pledge
if
it
,
given
in
the
beginning
,
togither
with
the
first
promise
of
Christ
,
and
conveighed
ouer
from
the
fathers
to
us
,
&
setled
on
the
day
wherin
Christ
arose
from
death
,
and
perfected
mans
redemption
.
That
it
is
a
pledg
of
the
Sabbathisme
which
remaines
for
the
people
of
God
,
the
Apostles
words
imply
.
Heb.
4.9
.
And
the
best
learned
haue
ever
held
it
to
be
our
pledge
of
eternall
rest
in
Heaven
.
As
Aust●n
.
Tom.
4.
Quaest.
162.
and
lib.
contra
Adimantum
.
cap.
13.
&
divers
others
.
Therfore
the
holy
weekly
Sabbath
upon
the
Lords
day
must
be
observed
by
all
Gods
people
,
&
the
law
of
the
Sabbath
binds
them
therunto
perpetually
to
the
end
of
the
world
;
&
to
the
day
of
resurrection
to
glory
.
And
thus
I
haue
finished
the
Doctrine
of
the
sanctification
of
the
Sabbath
,
as
it
is
the
proper
act
of
God
,
even
his
seperaing
of
the
seventh
day
to
be
an
holy
rest
,
by
his
word
&
commandement
.
CHAP.
14
THE
thing
which
now
followeth
,
next
in
order
,
Of
mans
sanctification
of
the
Sabbath
.
is
mans
sanctifying
the
weekly
Sabbath
&
keeping
of
a
seventh
day
holy
to
the
Lord
,
which
God
hath
imposed
on
him
for
a
necessary
holy
duty
,
when
by
his
word
&
commandement
he
blessed
&
sanctified
it
,
as
here
we
read
in
the
words
of
my
text
.
For
Gods
sanctifying
of
daies
,
times
,
&
places
is
not
any
infusing
of
his
holy
spirit
into
them
,
as
he
doth
into
his
saints
,
even
holy
Angels
&
men
,
but
this
giving
of
a
law
&
commandement
to
men
to
obserue
&
keep
them
after
an
holy
manner
,
&
to
use
&
imploy
them
to
holy
heavenly
&
supernaturall
use
,
even
to
divine
worship
&
exercises
of
piety
&
religion
,
as
I
haue
before
proued
plainly
.
And
in
that
Gods
sanctified
the
seventh
day
,
that
is
:
gaue
a
law
in
the
beginning
to
man
to
keep
&
observe
it
for
an
holy
Sabbath
,
as
my
text
shews
.
Therfore
it
is
a
necessary
duty
imposed
by
God
upon
man
so
to
observe
&
keep
an
holy
sabbath
every
seventh
day
,
or
a
seventh
day
in
every
week
,
&
that
duty
of
mans
sanctification
&
keeping
holy
the
Lords
sabbath
,
comes
now
in
order
to
be
handled
,
which
is
here
necessarily
implied
&
included
in
the
worde
of
my
text
.
In
the
opening
&
handling
wherof
,
I
purpose
to
proceed
in
this
method
&
order
.
First
I
will
shew
that
this
duty
of
sanctifiing
an
holy
Sabbath
to
the
Lord
,
is
imposed
by
this
act
of
God
,
on
all
mankinde
,
&
the
children
of
men
are
bound
unto
it
from
the
seventh
day
of
the
world
,
after
the
first
beginning
of
the
creation
,
untill
that
last
day
of
the
generall
resurrection
&
judgment
,
in
which
they
shal
be
called
to
an
account
&
reckoning
of
all
things
which
they
haue
done
in
this
life
.
Secondly
,
I
will
shew
how
farre
,
&
upon
what
termes
&
conditions
men
are
bound
to
this
duty
by
Gods
law
,
given
for
that
purpose
in
his
act
of
sanct●fying
the
Sabbath
.
Thirdly
I
will
shew
more
speciall
,
the
speciall
workes
wherein
the
sanctification
and
observation
of
the
weekly
Sabbath
consisteth
.
The
duties
are
of
three
sorts
.
1.
Some
are
common
to
all
Gods
people
in
all
ages
from
the
beginning
,
and
all
states
and
conditions
of
the
C●urch
,
both
in
the
old
and
new
Testament
.
Some
are
proper
to
the
fathers
of
the
old
Testament
,
while
the
Sabbath
was
limitted
to
the
last
day
of
the
weeke
,
and
grounded
upon
Christ
promised
onely
.
3.
Some
are
proper
to
the
Church
and
people
of
God
vnder
the
Gospell
in
the
new
Testament
,
when
the
Sabbath
is
ch●unged
to
the
fi●st
day
of
the
week
,
even
the
Lords
day
,
&
builded
upon
the
finishing
of
mans
redemption
,
and
Christ
fully
exhibited
,
and
Gods
resting
in
Christs
satisfaction
consummated
,
which
is
a
more
excellent
ground
.
Of
all
these
in
order
.
The
●●rst
point
(
concern●ng
the
obligation
of
all
mankinde
to
the
keeping
of
an
holy
weekly
S●bbath
from
the
first
seventh
day
of
the
world
,
vnto
the
last
resurrection
,
when
the
elect
and
faithfull
shall
both
in
their
soules
and
bodies
,
enter
into
the
eternall
rest
in
Heaven
)
may
be
proued
by
divers
Arguments
.
The
sanctifying
of
a
seventh
in
every
weeke
,
and
keeping
it
an
Holy
Sabbath
,
is
a
duty
injoyned
by
a
Commandement
which
God
gaue
to
Adam
without
limitation
,
or
exemption
of
any
of
his
seed
and
posterity
.
Therefore
it
is
a
duty
imposed
by
God
upon
all
mankinde
,
and
they
are
bound
unto
it
in
all
ages
vntill
the
end
of
the
world
.
The
first
proposition
cannot
with
any
colour
of
reason
be
denied
:
if
any
shall
object
that
God
gaue
to
Adam
upon
the
promise
of
Christ
a
law
of
sacrificing
cleane
beasts
,
and
offering
first
fruites
which
bound
him
and
his
seed
in
his
loynes
:
and
yet
they
are
not
bound
by
it
in
all
ages
but
onely
untill
the
comming
of
Christ
:
and
his
offering
of
himselfe
a
sacrifice
which
is
the
substance
of
all
sacrifices
,
and
after
that
men
are
bound
no
longer
to
that
duty
.
I
answer
,
that
though
the
last
of
sacrifices
,
&
of
other
service
&
worship
,
which
were
types
&
shaddows
,
was
given
to
Adam
upon
the
first
promise
without
expresse
limitation
,
and
reached
to
his
seed
in
his
loynes
,
and
as
Caine
,
&
Abell
,
so
Noah
,
Abraham
and
all
the
patriarches
,
&
people
of
God
were
bound
to
that
dutie
vntill
Christ
,
yet
there
was
a
limitation
in
the
things
commanded
,
which
being
types
and
shaddowes
onely
of
Christ
promised
,
were
of
no
use
,
but
onely
while
Christ
was
yet
expected
,
and
not
actually
offered
up
a
sacrifice
of
perfect
attonement
,
and
Gods
people
had
neede
of
such
types
and
figures
to
lead
them
to
Christ
.
Therefore
this
Objection
doth
not
touch
,
nor
infring
this
proposition
which
speakes
of
a
law
,
&
of
a
duty
whi●h
is
of
use
to
all
mankinde
in
all
their
generations
.
The
assumption
also
is
manifest
.
For
here
we
haue
a
law
giuen
to
Adam
,
when
all
mankinde
were
in
his
loynes
,
commanding
a
duty
even
the
sanctifying
of
a
weekely
Sabbath
,
which
hath
beene
and
is
,
of
as
great
use
after
Christ
as
before
.
For
as
the
Isralites
were
bound
unto
this
duty
by
God
Exod.
16.23.28
.
&
20.8
.
euen
in
al
their
generations
,
as
appeares
.
Jer.
17.21
.
so
also
Gods
people
are
bound
to
it
under
the
Gospell
,
whether
they
be
strangers
which
joyn
themselves
to
the
Lord
,
and
lay
hold
on
his
Covenant
.
Isa.
56.6.7
.
that
is
,
Churches
of
the
beleeving
Gentiles
,
or
naturall
Isralites
after
their
long
hardnesse
,
in
the
last
daies
,
converted
to
Christ
the
repairer
of
the
breach
and
builder
up
of
the
old
wast
places
after
many
generations
.
Isa.
58.12.13.14
.
And
J
do
not
thinke
there
is
any
man
professing
Christianity
dare
be
so
impudent
as
to
affirme
,
that
any
of
Gods
people
in
any
age
are
exempted
from
the
Holy
duties
by
which
the
Sabbath
is
sanctified
,
and
a
seventh
day
in
every
weeke
kept
Holy
to
the
Lord
,
or
that
we
in
these
evill
and
perillous
times
,
haue
not
as
much
neede
of
them
,
for
the
upholding
of
true
religion
,
&
for
the
increasing
of
grace
&
godlinesse
in
our
hearts
.
Therefore
undoubtedly
all
mankinde
in
all
generations
and
ages
are
bound
to
keepe
a
weekly
Sabbath
.
My
second
argument
is
drawne
from
the
duty
it selfe
,
of
keeping
Holy
a
seventh
day
weekly
to
the
Lord
,
and
thus
I
frame
it
.
The
proposition
is
so
manifestly
true
,
th●t
there
can
be
no
acception
against
it
,
to
deny
it
is
,
to
deny
that
greatest
of
Gods
commandements
,
which
saith
that
Gods
people
ought
to
feare
the
Lord
,
and
walke
in
his
wayes
,
&
to
loue
and
serve
them
with
all
their
heart
,
and
with
all
their
soule
,
and
with
all
their
might
.
Deut.
6.5
.
&
10.12
.
For
whosoever
exempts
himselfe
,
or
others
from
a
duty
which
is
perpetually
holy
&
just
,
&
usefull
,
&
necessary
for
all
men
,
he
in
so
doing
,
refuseth
to
serue
God
with
all
his
heart
,
soul
,
&
might
,
and
teacheth
others
to
transgresse
that
great
commandement
.
The
assumption
also
is
an
undoubted
truth
.
For
first
there
can
be
no
time
nor
age
named
since
mans
fall
&
corruption
,
which
brought
all
mankind
vnder
the
bondage
of
hand
&
toylsome
labour
,
&
eating
his
bred
with
the
sweat
of
his
face
,
wherin
the
rest
of
one
day
in
every
weeke
is
not
usefull
profi●table
,
&
needfull
for
mens
bodies
,
&
most
just
&
equall
to
be
granted
to
their
labouring
servants
,
&
toyling
cattell
,
the
verie
light
of
naturall
reason
reqiures
it
for
the
common
good
,
&
welbeing
of
all
men
.
He
who
denies
this
to
himselfe
,
and
to
his
children
,
servants
,
&
cattell
,
he
is
an
unjust
&
unmercifull
man
,
not
to
be
numbred
among
the
righteous
who
are
good
&
mercifull
to
the
life
of
their
beasts
.
Prov.
12.10
.
Secondly
,
justice
&
equity
require
,
that
seing
the
life
of
man
is
a
pilgrimage
on
earth
,
&
here
on
earth
there
is
no
abiding
place
for
him
,
nor
any
felicity
,
true
rest
,
or
perfection
to
be
found
but
in
heaven
,
man
should
not
spend
all
his
time
,
&
all
his
thoughts
&
studies
in
,
&
about
the
things
of
this
world
,
but
that
he
should
haue
a
set
time
at
lest
one
day
in
every
week
,
wherin
he
resting
&
ceasing
from
worldly
cares
;
laboures
,
&
delights
,
should
wholy
devote
himself
to
heavenly
meditations
,
and
to
holy
exercises
,
which
may
fit
him
&
prepare
him
for
the
place
of
rest
,
teach
&
direct
him
in
the
right
&
ready
way
thereunto
,
&
enable
him
to
walke
wisely
therin
.
Who
thinks
it
to
much
to
consecrate
one
whole
day
in
seven
unto
religious
exercises
which
may
fit
him
for
eternal
life
,
he
is
undoubtedly
most
vnequall
in
his
judgment
&
a
judge
of
unjust
things
.
Thirdly
,
it
is
a
thing
not
only
good
&
holy
in
it selfe
,
that
man
of
his
owne
accord
,
&
much
more
being
commanded
by
God
,
should
devote
one
whole
day
in
every
weeke
to
the
mediate
worship
of
God
,
in
thankfulnes
for
his
creation
&
redemption
,
&
the
vse
of
Gods
creatures
restored
to
him
in
Christ
;
with
some
advantage
:
But
also
very
vsefull
&
necessary
for
the
seasoning
of
mans
weekly
laboures
with
justice
&
piety
,
for
the
continuance
&
increase
of
holines
,
&
religion
in
his
heart
and
for
the
enlightening
of
his
mind
,
rectifying
of
his
will
,
sanctifying
,
of
his
affections
,
and
fitting
him
to
undertake
and
begin
all
his
weekly
laboures
in
the
feare
of
God
,
to
direct
them
to
the
right
end
,
and
to
perfect
and
finish
them
happily
by
Gods
favour
and
blessing
.
Jf
any
man
shall
dare
to
deny
this
,
we
may
justly
feare
that
he
is
rude
&
ignorant
of
those
heavenly
and
spirituall
things
,
whereof
all
Gods
people
haue
continually
experience
in
themselves
.
And
the
constant
practice
of
Gods
people
who
in
all
ages
haue
observed
and
kept
a
weekly
Sabbath
holy
to
the
Lord
,
and
therby
haue
profitted
in
all
piety
and
holinesse
,
will
convince
them
of
grosse
blindnesse
stupidity
.
Adam
no
doubt
did
every
seventh
day
devote
himselfe
to
Gods
worship
,
and
taught
his
first
sonnes
,
Caine
&
Abell
to
bring
their
offerings
to
God
,
at
the
end
of
daies
that
is
:
every
last
day
of
the
weeke
,
for
that
is
the
most
proper
sence
of
the
words
in
the
Hebrew
text
.
Gen.
4.3.4
.
And
so
soone
as
the
posterity
of
Seth
began
to
multiply
and
increase
they
gathered
themselves
into
a
Church
&
were
called
the
children
of
God
,
or
Gods
people
,
and
hereby
they
were
distinguished
from
the
carnall
and
profane
progeny
of
Caine
,
&
then
they
began
to
invocate
and
call
upon
the
name
of
the
Lord
,
that
is
to
worship
God
in
publick
assemblies
.
Gen
4.26
.
Whereas
Adam
,
Abell
and
Seth
,
had
invocated
and
worshipped
God
in
their
own
private
families
onely
,
now
the
faithfull
being
multiplied
did
frequent
publick
assemblies
,
which
could
not
be
,
but
in
set
places
,
and
at
set
times
surely
euery
weeke
on
the
seventh
day
which
God
had
blessed
and
sanctified
.
Also
after
that
generall
Apostacy
which
came
in
by
vnequall
mariages
of
the
sonnes
of
the
faithfull
with
the
daughters
of
the
profane
,
&
the
destruction
of
the
the
old
world
with
the
flood
.
Righteous
Noah
who
was
saved
in
the
Arke
with
his
familie
,
immediatlie
after
began
to
observe
the
holy
rest
of
the
seventh
day
,
for
it
is
said
,
that
the
Burnt
offering
which
he
offered
on
the
Altar
,
of
every
cleane
beasts
and
cleane
foule
vnto
the
Lord
was
a
sweet
smelling
sacrifice
of
rest
,
that
is
sacrifices
,
of
the
sabbath
.
The
Hebrew
word
in
the
text
there
used
,
with
the
emphaticall
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
the
most
notable
rest
,
even
the
rest
of
the
holie
sabbath
,
wherein
man
resteth
in
memory
of
Gods
rest
,
in
the
satisfaction
of
his
people
the
Isralites
before
the
giving
of
the
law
from
mount
Sinah
,
by
Gods
owne
voyce
,
they
did
obserue
the
Sabbath
&
were
admonished
by
Moses
so
to
do
.
Exod.
16.23
.
And
they
who
rested
not
,
but
went
forth
to
gather
Manna
are
reproved
by
God
,
as
transgressours
of
his
lawes
and
commandements
ver.
28.
And
although
we
doe
not
reade
of
any
Sabbath
,
kept
by
Abraham
and
the
Patriarches
before
Moses
,
because
the
Church
of
the
faithfull
was
but
small
,
comprised
onely
in
their
families
,
which
could
not
keepe
any
great
and
publicke
Sabbath
assemblies
,
worthy
of
record
in
the
sacred
History
:
Yet
undoubtedly
they
had
their
set
time
as
well
as
set
place
of
Gods
worshipp
,
even
a
weekly
Sabbath
according
to
the
law
which
God
gaue
to
Adam
when
he
blessed
&
sanctified
the
seventh
day
.
But
I
shall
more
fully
speake
of
these
things
hereafter
.
And
here
upon
these
grounds
I
conclude
,
that
the
assumption
of
this
present
argu
:
is
manifest
:
And
the
conlusion
which
thence
flowes
is
certaine
,
to
weet
:
that
the
posterity
of
Adam
in
all
ages
are
bound
to
this
duty
of
keeping
a
weekly
Sabbath
Holy
to
the
Lord
.
And
the
full
exhibition
of
Christ
,
and
the
perfecting
of
Redemption
in
the
resurrection
of
Christ
,
on
the
first
day
of
the
weeke
,
did
merit
,
&
procure
to
that
day
the
honour
of
the
Christian
Sabbath
in
all
ages
vnder
the
Gospel
:
For
God
did
not
rest
soe
much
in
the
undertaking
of
Redemption
on
the
seventh
day
,
as
in
the
actuall
performance
and
full
perfecting
of
it
,
on
the
first
day
of
the
weeke
,
the
foresight
of
the
full
performance
made
the
promise
a
ground
both
of
Gods
rest
,
and
of
the
Sabbath
in
●he
old
Testament
.
And
if
Christ
had
suffered
,
dyed
,
and
been
swallowed
up
of
death
and
corruption
in
the
graue
,
and
had
not
gotten
the
victory
ouer
death
,
and
all
the
powers
of
darknesse
in
his
resurrection
,
then
had
we
remained
in
our
sinnes
,
&
all
our
preaching
of
Christ
,
and
all
our
faith
in
him
had
beene
vaine
.
1
Cor.
15.17
.
Jt
was
Christs
resurrection
which
consumated
the
great
work
of
mans
redemtion
,
and
on
the
day
wherein
he
a
rose
from
death
,
did
he
rest
from
that
great
worke
,
as
God
on
the
seventh
day
did
from
the
worke
of
creation
,
and
consecrated
that
day
to
bee
the
Christian
Sabbath
.
But
yet
all
this
while
Redemption
both
promised
&
undertaken
and
also
actually
performed
is
the
same
common
ground
of
the
holy
weeklie
Sabbath
:
And
Christ
is
the
same
Redeemer
to
all
mankind
,
and
the
onlie
mediatour
and
Saviour
.
Yesterday
,
and
to
day
,
and
the
same
for
ever
.
Heb.
13.8
.
And
the
duty
of
keeping
an
holie
weeklie
Sabbath
is
grounded
on
him
throughout
all
ages
,
who
is
the
common
Saviour
,
and
Redeemer
of
all
mankinde
.
Therefore
all
men
of
all
ages
are
bound
to
this
dutie
,
&
none
exempted
from
it
,
in
any
nation
age
or
generation
.
Fourthlie
,
that
which
God
hath
given
to
all
mankinde
in
Adam
,
for
a
perpetuall
law
to
them
of
future
benefit
,
Now
the
holie
weeklie
Sabbath
is
ordained
of
God
,
and
given
in
Adam
to
all
mankinde
to
be
a
signe
and
pledge
to
them
of
spirituall
and
eternall
rest
in
Christ
,
which
they
shall
never
fullie
obtaine
vntill
the
last
resurection
in
the
end
of
the
world
:
For
the
full
rest
&
Sabbatisme
whereof
the
Sabbath
is
a
pledge
,
doth
till
then
,
still
remaine
for
them
.
Heb.
4.9
.
and
they
shall
not
enter
into
the
full
possession
of
it
untill
the
last
resurrection
.
And
Gods
giving
of
himselfe
unto
his
people
to
bee
their
God
,
which
doth
sanctifie
them
whereof
the
Sabbath
is
a
signe
,
token
,
and
pledge
vnto
them
as
he
himselfe
testifieth
.
Exod.
31.
13.
is
not
fully
manifested
,
nor
perfected
untill
they
bee
fully
sanctified
both
in
soules
and
bodies
at
the
last
day
,
and
made
fit
to
see
and
enjoy
God
to
rest
with
him
in
glorie
for
ever
.
It
is
true
which
the
auncient
fathers
haue
observed
and
taught
,
that
the
old
Sabbath
as
it
was
limited
to
the
the
seventh
daie
of
the
week
,
was
a
signe
of
the
spiritual
rest
of
the
faithfull
from
their
own
sinfull
works
,
and
of
their
steadfast
rest
upon
Christ
by
faith
,
when
they
are
regenerate
and
renued
by
the
holie
Ghost
,
which
is
shed
on
them
abundantlie
through
Iesus
Christ
vnder
the
Gospel
.
Tit.
3.5.6
.
and
therefore
that
old
Sabbath
of
the
seventh
daie
of
the
weeke
,
is
so
farre
fulfilled
in
Christ
,
and
hath
the
accomplishment
in
him
:
But
because
the
fulnesse
of
eternall
rest
wherof
the
weeklie
Sabbath
absolutelie
considered
is
the
signe
and
pledge
shall
not
be
obtained
vntill
the
last
resurrection
of
the
just
,
when
by
virtue
of
Christs
resurrection
,
their
bodies
shal
be
raised
out
of
the
dust
and
be
made
like
the
glorious
body
of
Christ
,
which
they
still
exspect
in
hope
.
Therefore
the
keeping
of
a
weeklie
Sabbath
as
a
pledge
of
that
perfect
eternall
rest
,
still
belongs
to
all
Gods
people
,
and
they
are
bound
to
keepe
it
on
that
day
of
the
week
in
which
Christ
arose
,
which
day
by
his
resurrection
is
made
a
sure
pledge
that
they
shal
be
raised
vp
in
the
perfect
image
and
similitude
of
his
resurrection
.
Fifthly
,
that
which
is
ordained
by
him
and
given
to
men
,
to
fit
them
for
eternall
rest
in
heaven
,
CHAP.
15.
THE
First
point
being
thus
proued
.
The
second
thing
before
propounded
followes
:
that
is
,
to
shew
how
farr
,
and
upon
what
termes
and
conditions
the
sonnes
of
Adam
are
bound
to
the
duty
of
keeping
a
weekly
Sabbath
by
Gods
commandement
,
giuen
in
the
sanctifying
of
the
seventh
day
here
recorded
in
my
text
,
where
God
is
said
to
sanctifie
the
seventh
day
,
that
is
:
by
giving
man
a
law
to
keepe
it
holy
.
First
for
such
sons
of
Adam
as
are
borne
and
liue
in
the
Church
of
God
,
&
haue
the
means
to
know
Gods
word
,
&
to
obey
his
law
:
There
is
no
question
to
be
made
,
it
is
cleare
that
they
are
bound
to
know
&
to
keep
this
commandement
of
God
,
and
to
seperate
one
day
in
every
weeke
,
even
that
which
God
hath
blessed
aboue
all
the
rest
,
&
to
devote
it
to
holy
&
heavenly
exercises
,
ceasing
from
all
worldly
cares
,
labours
,
&
delights
,
and
so
to
keep
it
an
holy
Sabath
.
First
,
as
they
are
Gods
creatures
,
&
God
hath
thus
far
declared
his
mind
&
will
,
that
men
in
immitation
of
him
their
God
,
who
rested
on
the
seuenth
day
,
&
also
for
the
refreshing
of
themselves
,
their
children
,
servants
,
&
cattell
in
their
bodies
,
should
rest
from
worldly
labours
:
&
for
the
comfort
of
our
soules
should
spend
it
in
holy
&
spirituall
exercises
,
&
in
the
worship
of
him
their
maker
,
and
preserver
:
even
the
generall
law
of
nature
bindes
them
to
this
duty
.
Secondly
,
as
God
hath
revealed
himselfe
a
Redeemer
&
Saviour
of
mankind
by
promising
&
giving
Christ
:
So
they
are
much
more
bound
to
keep
all
his
commandements
to
the
utmost
of
their
power
,
especially
this
of
the
Sabbath
,
which
God
ordained
to
be
a
memoriall
of
redemption
and
eternall
rest
,
to
be
found
only
in
Christ
promised
on
the
seventh
day
,
and
in
fulnesse
of
time
given
and
exhibited
.
Jf
they
beleeve
that
Christ
is
their
redeemer
,
and
that
they
are
bought
with
the
price
of
his
blood
,
and
are
no
more
their
own
,
but
his
,
who
hath
bought
them
,
this
binds
them
to
glorifie
God
with
their
soules
,
and
bodies
also
which
are
Gods
.
1
Cor.
6.20
.
And
this
they
cannot
do
,
except
some
time
be
set
apart
,
at
least
one
day
in
everie
week
,
to
celebrate
in
holy
assemblies
,
the
gracious
goodnesse
,
bounty
&
loue
of
God
to
them
in
Christ
,
&
to
sanctifie
and
fit
themselves
,
for
him
in
all
their
weekly
works
,
and
for
the
intending
and
seeking
of
him
in
all
the
labours
of
their
hands
,
Thus
much
the
Lord
shews
in
his
law
giuen
&
expounded
by
Moses
.
Deut.
5.15
.
Where
he
tells
Israell
,
that
he
gaue
his
commandement
to
them
of
keeping
holy
his
Sabbath
,
for
this
end
,
that
they
might
remember
their
slavery
in
Egypt
,
&
their
deliverance
by
his
mighty
hand
,
&
stretched
out
arme
.
Vpon
which
words
wee
must
necessarily
inferre
,
that
if
God
bound
them
by
his
commandement
vrging
them
and
pressing
often
to
keep
the
Sabbath
day
,
for
a
memoriall
of
their
deliuerance
from
temporall
&
tipical
bondage
,
&
thankfulnes
to
him
for
it
,
then
much
more
were
they
&
all
Gods
people
still
are
bound
,
to
keep
holy
the
Sabbath
day
in
thankfulnes
&
for
a
memoriall
of
spirituall
deliverance
from
sin
,
death
,
and
Hel
,
and
that
on
the
day
of
the
Lord
Christ
,
wherin
he
is
promised
or
fully
exhibited
.
Thirdly
,
because
there
is
none
of
all
the
Sonnes
of
men
who
live
in
the
Church
,
and
know
the
word
&
law
of
God
,
&
discern
their
own
frailtie
but
know
how
hard
it
is
for
them
to
continue
in
grace
,
&
in
the
knowledge
of
Christ
,
&
in
the
understanding
of
the
misteries
of
godlinesse
,
without
often
exercises
of
religious
duties
,
as
well
in
publick
as
in
private
,
&
without
much
hearing
&
publick
instruction
in
the
word
and
law
of
God
.
Therfor
every
rational
man
must
needs
know
&
acknowledg
himselfe
bound
by
the
light
of
reason
,
&
his
naturall
appetite
of
his
own
happinesse
,
to
use
all
means
for
continuance
&
increase
of
grace
&
of
heavenly
knowledg
in
himselfe
needfull
to
salvation
,
especially
this
keeping
of
an
weekly
Sabbath
which
he
findes
by
experience
to
be
ameans
to
hold
him
fast
to
Christ
.
But
if
any
who
liue
&
are
borne
in
the
Church
,
in
such
times
&
places
wherin
they
haue
sufficient
means
to
know
Gods
revealed
will
and
law
for
the
keeping
of
an
holy
Sabbath
weekly
,
do
through
negligence
,
&
idlenesse
,
malice
,
or
perversnesse
remaine
wilfully
ignorant
of
this
law
&
will
of
God
,
as
well
as
diuers
alients
.
This
shal
in
no
case
excuse
them
,
neither
doth
it
from
the
bond
of
this
duty
,
no
more
then
it
doth
from
the
bond
of
any
other
laws
of
which
they
are
wilfull
ignorant
,
but
God
will
punish
them
,
both
for
their
failing
in
this
duty
,
&
for
their
wilfull
shutting
of
their
eyes
&
eares
and
refusing
to
know
his
will
&
law
.
Now
because
a
great
part
of
mankind
even
of
Adams
posterity
do
liue
out
for
the
Church
,
&
many
nations
for
many
ages
even
all
pagans
and
Heathen
infidels
never
heard
of
the
Sabbath
,
nor
of
Gods
word
which
requires
the
weekly
observation
of
it
.
We
are
in
the
second
place
to
consider
,
whether
this
law
of
God
,
and
this
his
blessing
and
sanctifying
,
of
the
seventh
day
,
doth
in
any
respect
bind
them
to
this
duty
.
And
first
that
ignorance
of
the
law
doth
not
exempt
them
from
the
duty
,
it
is
manifest
by
plaine
reasons
.
First
because
they
had
means
from
Adam
and
their
first
progenitours
to
know
this
law
,
for
when
the
earth
was
devided
into
severall
nations
and
countries
,
the
fathers
and
first
founders
of
euery
nation
did
know
,
that
God
had
,
in
sanctifying
the
seventh
day
given
this
commandement
to
our
first
parents
and
their
seed
in
their
loynes
:
But
they
by
wilfull
neglect
of
this
duty
brought
the
law
into
obliuion
,
and
their
children
rejoycing
to
follow
their
licentious
waies
,
and
to
put
farre
from
all
thoughts
of
this
duty
,
and
all
regard
of
this
law
,
became
wilfully
ignorant
of
Gods
will
,
yea
they
skorne
to
hearken
to
Gods
word
if
it
be
brought
vnto
them
.
Secondlie
,
no
ignorance
which
is
not
invincible
,
but
might
be
avoided
by
due
care
&
diligence
,
can
exempt
a
man
from
any
dutie
which
God
hath
commanded
all
mankind
to
performe
:
Our
Saviour
tells
us
,
that
he
which
failes
of
his
duty
out
of
simple
ignorance
,
and
doth
not
his
Lords
will
,
because
he
knew
it
not
,
shal
be
punished
and
beaten
though
with
fewer
stripes
.
Because
God
is
the
Lord
of
all
,
euerie
man
ought
to
enquire
after
&
learn
his
will
:
And
therefore
Heathen
people
though
they
know
not
this
law
,
shal
be
beaten
for
neglect
of
this
dutie
,
because
they
ought
to
know
God
,
and
to
learne
his
will
,
who
giues
them
life
,
breath
,
and
all
things
.
And
if
they
who
faile
though
simple
ignorance
,
must
be
punished
though
in
a
lesse
measure
,
then
wilfull
profaners
.
Jt
must
needes
follow
,
that
they
are
bound
to
the
duty
though
not
so
strict
lie
,
nor
in
that
manner
and
measure
as
they
who
live
in
the
Church
,
&
in
such
times
and
places
,
where
they
know
,
or
may
know
the
law
and
word
of
God
.
Thirdlie
,
all
mankinde
even
the
most
barbarous
and
sauage
nations
,
as
they
haue
their
being
,
and
all
guif●s
of
nature
,
from
Gods
creating
hand
and
power
.
So
they
haue
all
these
things
continued
vnto
them
by
the
mediation
of
Christ
,
and
by
a
common
and
vniversall
virtue
of
him
the
Redeemer
,
they
are
vpheld
in
life
and
health
and
strength
in
this
world
:
And
Christ
as
Mediatour
procures
all
these
things
to
them
,
after
a
secondarie
manner
for
his
elects
sake
,
which
are
either
to
spring
after
many
ages
out
of
their
loines
,
or
to
receive
benifit
of
their
laboures
in
subduing
the
earth
,
making
it
habitable
and
fit
for
his
people
to
dwell
in
,
and
so
preparing
a
place
for
his
Church
,
or
the
like
.
In
this
respect
God
is
called
the
Saviour
of
all
men
,
but
especially
of
them
that
do
beleeve
.
Of
all
,
in
as
much
as
he
preserues
them
innaturall
life
,
but
of
the
faithfull
,
fullie
and
perfectlie
in
that
he
saues
them
from
eternall
death
,
and
hell
,
and
brings
them
to
life
eternall
.
And
hereupon
it
is
,
that
all
things
are
said
to
be
and
to
consist
in
,
and
by
,
and
for
Christ
.
Coloss.
1.17
.
and
hee
is
said
to
be
a
ransome
for
all
men
,
that
is
reaching
to
all
in
some
measure
,
manner
,
and
degree
,
even
to
infidels
to
obtaine
common
guifts
for
them
,
and
to
the
elect
perfectlie
to
redeeme
them
.
Now
they
who
partake
the
benefit
of
the
Christ
the
blessed
seed
promised
to
Adam
,
they
are
bound
to
the
dutie
which
God
requires
in
thankfulnesse
for
it
,
and
for
a
continuall
commemoration
thereof
.
Therfore
all
mankinde
even
the
most
barbarous
are
bound
to
the
duty
of
keeping
an
holie
sabbath
weeklie
,
though
they
doe
not
know
that
which
bindes
them
to
it
,
and
leades
them
to
the
performance
thereof
.
Fourthlie
,
Gods
blessing
of
a
seventh
daie
,
and
sanctifying
it
by
his
commandement
given
to
our
first
parents
,
is
as
easilie
to
be
learned
,
and
knowne
,
and
kept
in
memorie
as
many
other
things
of
lesse
moment
,
which
Heathen
Jnfidels
doe
learne
and
know
,
and
kepe
in
memory
for
worldlie
respects
.
As
for
example
,
to
measure
the
times
of
the
world
by
Yeares
,
and
Yeares
by
months
,
and
months
by
weekes
,
and
weekes
,
by
seven
daies
,
this
because
the
Heathen
finde
to
be
verie
commodious
for
worldlie
and
civill
respects
,
therefore
they
are
carefull
to
learne
and
remember
it
,
and
all
such
things
.
And
it
is
as
easilie
and
as
possible
to
to
learne
and
know
Gods
law
,
concerning
a
weeklie
Sabbath
,
and
they
would
and
might
learne
it
,
if
they
were
as
carefull
for
their
soules
,
and
to
serve
God
,
as
they
are
for
their
life
,
and
to
serve
their
owne
lusts
,
and
this
world
.
And
if
they
would
travell
,
and
send
abr●ad
into
farre
countries
to
learne
heavenlie
knowledge
and
holy
bevaviour
,
as
diligentlie
as
they
do
to
learne
humane
knowledge
and
worldly
wisedome
,
art
&
skill
,
they
could
not
be
ignorant
of
Gods
law
,
concerning
the
weekelie
Sabbath
:
But
they
refuse
to
learne
this
,
as
they
do
to
learne
true
religion
,
and
shut
their
eyes
against
it
,
as
they
doe
against
the
knowledge
of
Christ
.
Therefore
as
Turkes
and
other
infidels
,
who
haue
Gods
word
professed
in
their
Countries
,
cities
and
among
them
:
though
they
cannot
rightlie
call
vpon
God
,
nor
beleeue
in
Christ
without
preaching
of
the
word
,
which
they
will
not
looke
after
but
skorne
it
:
Yet
they
are
bound
to
repent
and
beleeue
,
and
shall
perish
for
rejecting
and
not
vseing
the
meanes
to
git
faith
.
So
it
is
with
other
infidels
further
of
,
they
shall
perish
for
not
using
such
meanes
as
are
in
their
power
,
wherby
they
might
come
to
know
this
&
other
duties
which
they
are
bound
to
performe
in
thankfulnes
for
Gods
gracious
promise
of
Christ
the
redeemer
,
&
for
the
common
benifits
which
they
receiue
through
him
.
CHAP.
16.
THE
Third
thing
which
I
propounded
concerning
mans
sanctification
so
the
Sabbath
,
is
the
consideration
of
the
duties
wherin
it
doth
consist
,
which
are
of
three
sorts
.
First
some
are
such
are
common
to
all
Gods
people
in
all
ages
of
the
world
,
and
they
be
duties
which
are
necessarie
to
the
being
of
the
Sabbath
.
Secondly
,
some
are
proper
to
the
Sabbath
of
the
seventh
daie
,
while
the
fathers
under
the
Old
Testament
did
expect
Christ
promised
,
and
were
to
keep
their
Sabbath
in
memorie
of
the
promise
of
Christ
made
to
our
first
parents
on
the
last
day
of
the
week
.
Thirdly
some
are
proper
to
us
who
liue
under
the
Gospel
since
Christ
fullie
exhibited
a
perfect
Redeemer
:
&
after
the
buriall
of
Moses
,
that
is
the
utter
abolition
of
all
legall
shaddows
together
with
the
materiall
temple
of
the
Jews
.
The
duties
common
to
all
such
as
are
necessary
to
the
being
of
an
holy
Sabbath
at
all
times
,
&
they
are
three
especiallie
.
The
first
is
a
rest
&
cessation
from
all
seculiar
affaires
&
worldly
pleasures
,
except
only
such
as
are
necessarie
for
mans
welbeing
,
&
cannot
be
omitted
or
deferred
without
great
hurt
&
danger
of
mans
health
,
&
life
,
&
of
the
life
and
safety
of
the
creatures
which
God
hath
made
for
mans
use
.
The
second
is
sanctification
of
the
Sabbath
,
with
such
holy
exercises
of
religion
&
of
Gods
worship
as
God
requires
in
that
age
,
&
state
of
the
Church
in
which
they
live
.
The
third
is
sanctifying
of
that
day
of
the
week
which
God
hath
blessed
&
honoured
with
greatest
blessings
,
aboue
all
other
daies
,
&
wherein
he
hath
more
fully
revealed
his
holines
,
&
opened
the
fountaine
of
holines
for
the
sanctifying
of
his
people
.
Concerning
the
first
,
to
weet
:
rest
and
cessation
from
all
worldlie
affaires
&
bodilie
delights
,
there
is
a
doubt
made
by
some
,
whether
it
doth
equally
concerne
all
Gods
people
,
as
wel
christians
under
the
Gospel
,
as
the
fathers
of
the
old
testament
.
Divers
are
of
opinion
that
Christians
haue
more
liberty
&
are
not
so
strictly
bound
to
rest
from
all
worldly
affaires
&
bodily
delights
,
as
the
fathers
were
befor
Christ
.
But
for
the
clearing
of
this
point
we
are
to
note
three
specially
things
.
First
that
rest
&
cessation
from
all
seculiar
businesse
,
&
worldly
pastimes
is
a
dutie
of
the
Sabbath
which
generally
belongs
to
all
men
in
all
ages
who
are
bound
to
keep
a
weekly
Sabbath
or
holy
daie
by
virtue
of
Gods
sanctification
of
the
Seventh
daie
.
For
first
the
very
name
(
Sabbath
)
which
God
gaue
to
the
day
,
signifies
rest
&
cessation
,
&
puts
us
continually
in
mind
of
this
duty
.
And
whosoever
cals
it
by
the
name
Sabbath
,
doth
thereby
acknowledge
it
to
be
a
day
of
rest
.
Secondly
,
a
maine
ground
of
Gods
first
institution
of
the
Sabbath
,
the
rest
from
all
workes
of
creation
wherwith
God
rested
in
Christ
the
seventh
day
,
who
on
that
day
was
promised
&
took
upon
him
to
be
mans
mediatour
(
as
hath
been
proved
befor
out
of
the
words
of
this
text
.
For
Chtist
the
son
of
God
vndertaking
to
repaire
the
works
of
creation
,
which
were
defaced
by
mans
fal
,
&
to
restore
al
his
by
another
kinde
of
work
then
creation
,
even
by
incarnation
,
obedience
;
suffering
&
satisfaction
for
sin
in
mans
nature
,
&
for
the
redemption
of
the
world
)
did
bring
unto
God
the
Creatour
,
rest
&
cessation
from
any
more
creation
of
new
kindes
of
creatures
.
And
upon
this
ground
,
even
this
perfecting
of
his
worke
of
creation
,
by
bringing
in
redemption
,
and
in
memory
&
for
a
signe
of
Gods
resting
in
Christ
promised
,
God
sanctified
the
seventh
daie
to
be
an
holy
weeklie
Sabbath
,
&
bound
man
to
this
duty
of
rest
on
the
Sabbath
day
from
all
secular
businesse
.
Thirdly
,
in
all
ages
whensoever
God
repeated
the
law
of
the
Sabbath
,
or
vrged
the
observation
of
it
,
either
by
Moses
or
the
Prophets
we
shall
observe
that
rest
and
cessation
is
injoyned
,
as
Exod.
20.10
.
The
seventh
day
is
the
Sabbath
,
in
it
thou
shal●
do
no
maner
of
worke
.
&
Exod.
31.14
.
thou
shalt
do
no
manner
of
worke
therein
.
&
Exod.
33.2
.
Devt
.
5.14
.
whosoever
doth
any
work
on
the
sabbath
shall
surely
be
put
to
death
.
They
might
not
gather
manna
on
the
sabbath
day
.
Exo.
16.28
.
they
who
went
out
to
seeke
Manna
are
called
trasgressours
.
And
all
the
Prophets
which
in
after
times
made
mention
of
the
Sabbath
,
vrged
rest
,
&
blamed
all
servile
works
which
concern
this
life
:
as
Isa.
58.13
.
Jer.
17.27
.
Neh.
13.17
.
Fourthly
we
in
these
later
daies
,
haue
as
much
need
of
rest
&
more
then
men
in
former
ages
,
and
the
greater
hopes
and
more
cleare
evidences
of
rest
and
glorie
in
heaven
which
we
haue
,
do
more
bind
us
to
rest
from
worldly
cares
,
and
to
set
our
mindes
on
heaven
where
our
hopes
are
.
These
are
strong
arguments
to
prove
that
rest
vpon
the
Sabbath
day
,
is
a
duty
which
generally
belongs
to
all
men
in
al
ages
,
which
the
first
thing
serving
to
satisfie
the
former
doubt
&
to
proue
the
first
generall
duty
.
Secondly
,
Gods
sanctifying
of
the
Sabbath
,
and
his
first
commandement
given
to
Adam
for
the
keeping
holy
of
the
seventh
day
:
binds
all
men
,
in
all
ages
,
to
keepe
a
weekely
Sabbath
to
the
end
of
the
world
,
as
I
haue
before
proued
,
and
therfore
the
duty
of
rest
belongs
to
all
.
Thirdly
,
they
who
hold
the
law
of
the
weekly
Sabbath
to
be
but
for
a
time
,
and
that
it
is
now
abolished
,
they
can
shew
no
Scriptures
to
warrant
their
opinion
.
That
place
which
they
object
,
Coloss.
2.16
.
speakes
not
in
the
singular
number
of
the
weekly
Sabbath
,
instituted
here
in
my
text
.
For
though
the
day
bee
chaunged
upon
weightie
reasons
and
good
ground
.
Yet
the
Sabbathisme
still
remaineth
to
the
people
of
God
,
not
onely
the
eternall
,
and
heavenlie
,
but
also
the
temporall
Sabbath
on
earth
which
leads
to
the
heavenly
.
The
words
of
the
Apostle
speake
of
those
Sabbaths
or
holy
daies
of
the
Iewes
,
which
were
tipicall
,
and
shaddows
of
things
to
bee
exhibited
in
Christ
,
such
as
were
the
first
and
last
daies
of
the
Passouer
,
Pentecost
,
and
other
great
yearly
feasts
.
The
word
Sabbaton
,
being
of
the
plurall
number
,
implies
soe
much
,
and
the
nameing
of
feasts
,
daies
,
and
new
moones
which
were
shaddowes
of
the
law
,
giue
us
just
cause
to
conceiue
that
the
Apostle
intends
only
the
festiuall
and
not
the
weekly
Sabbaths
.
Or
if
we
should
grant
that
the
weekly
Sabbath
is
meant
,
among
the
rest
,
which
the
fathers
obserued
on
the
seuenth
day
:
Yet
the
Apostle
calls
it
a
shaddow
,
onlie
in
respect
of
the
particular
day
of
the
promise
of
Christ
,
which
day
is
a
bolished
,
&
giues
place
to
the
first
day
,
in
which
the
promise
was
fullie
performed
,
and
Christ
became
a
perfect
Redeemer
actuallie
in
his
resurrection
.
The
Anti-Sabbatarians
haue
onely
two
objections
which
haue
some
shew
and
coulour
of
reason
at
the
first
hearing
.
that
he
came
not
to
destroy
,
but
to
fulfill
the
law
.
It
remaines
therefore
on
their
part
to
shew
,
that
the
Commandement
of
the
Sabbath
is
no
part
of
the
morall
law
,
or
else
they
do
but
beate
the
aire
and
labour
in
vaine
.
Secondlie
,
the
Apostles
themselves
kept
their
holy
assembles
,
&
ordained
in
all
Churches
of
the
beleeving
Gentiles
that
publick
assemblies
should
be
kept
and
exercises
of
the
holy
Sabbath
perfomed
ordinarily
on
the
first
day
of
the
weeke
,
as
I
haue
before
proved
,
from
.
Act
20.
&
1
Cor.
16.1
,
2.
And
whatsoever
they
ordained
was
the
comma●dement
of
che
Lord
1
Cor.
14.
vers.
27.
Thirdlie
,
while
the
first
temple
was
yet
standing
in
the
daies
of
the
Apostles
,
and
Moses
was
not
yet
buried
and
quite
taken
out
of
the
way
:
Jt
was
not
convenient
that
the
Apostles
should
chaunge
the
day
of
the
Sabbath
among
the
beleeving
Iewes
.
Yea
they
themselves
in
Iudea
and
all
places
among
the
Iewes
,
kept
the
seventh
daie
:
among
the
Gentiles
the
Lords
daie
.
We
never
read
that
the
Lords
day
was
called
a
Sabbath
in
the
Primitiue
times
next
after
the
Apostles
,
nor
since
,
Howsoever
these
adversaries
,
put
on
a
bold
impudent
face
,
That
the
Christians
must
keep
their
holy
sabbath
:
not
after
the
manner
of
the
profane
Iews
of
those
times
,
with
excessiue
feasting
,
dauncing
,
and
such
carnall
sports
and
pleasures
,
nor
on
their
seventh
day
:
But
on
the
Lords
day
,
the
day
of
Christs
resurrection
,
which
he
calls
the
Queene
and
supeeme
Lady
of
daies
,
as
I
haue
formerlie
shewed
.
Saint
Hilary
saith
,
Prolog
.
in
Psalm
.
Nos
in
prima
die
perfecti
Sabbathi
festiuitate
latae
mur.
i.e.
We
Christians
rejoyce
in
the
festiuity
of
our
perfect
Sabbath
on
the
first
day
of
the
weeke
.
St.
Augustine
in
the
25.
sermon
de
tempore
.
Hauing
rehearsed
diuers
notable
blessings
and
prero●atiues
which
God
of
old
honoured
the
first
day
of
the
weeke
the
Lords
day
,
doth
there
affirme
,
that
upon
those
grounds
the
holy
Doctors
of
the
C●urch
,
to
weet
:
the
Apostles
.
Who
were
taught
by
Christ
,
and
inspired
by
the
holy
Ghost
in
all
things
which
they
decreed
and
ordained
,
haue
by
their
decree
remoued
or
rather
transferred
all
the
glory
of
the
Iewish
sabbathisme
,
vnto
the
Lords
day
.
And
immediatly
he
adds
this
exhortation
.
Let
us
Christians
therefore
obserue
the
Lord
day
,
and
let
us
sanctifie
it
so
as
of
old
the
Law
giver
commanded
the
fathers
concerning
the
Sabbath
saying
.
From
evening
to
evening
shall
ye
celebrate
the
Sabbath
.
And
further
he
saith
,
that
if
wee
from
the
evening
of
the
Iewes
sabbath
the
satturday
,
to
the
evening
of
the
Lords
day
sequester
our selves
from
all
Rurall
workes
;
and
all
seculiar
busines
and
devote
our selves
onely
to
Gods
worship
,
then
we
rightly
sanctifie
the
Lords
sabbath
according
●he
wordes
of
the
law
:
(
Yee
shall
not
doe
any
worke
in
it
.
Also
Psalm
.
32.
He
affirmes
that
keeping
of
the
Sabbath
is
one
of
the
things
which
belong
to
the
loue
of
God
,
and
thus
he
exhorts
every
true
Christian.
Observa
diem
sabbati
non
Carnaliter
,
non
Judaicis
delicijs
,
&c.
that
is
observe
the
day
of
the
sabbath
not
carnally
with
Iudiciall
delicacies
,
for
they
abuse
their
rest
,
and
rest
to
naughtinesse
for
indeede
it
is
better
that
men
should
digge
all
the
day
then
daunce
as
they
doe
:
But
doe
thou
meditate
on
the
rest
in
God
and
doing
all
things
for
obtaining
that
rest
,
abstaine
from
servile
worke
.
And
in
his
3.
Tract
at
vpon
Iohn
.
He
saith
,
We
are
more
strictly
commanded
to
keepe
the
Sabbath
then
the
Iewes
:
For
we
are
injoyned
to
keepe
it
spiritually
.
Jewes
keepe
it
carnally
in
luxury
and
drunkennes
,
and
it
were
far
better
that
their
women
should
be
busied
in
working
all
the
day
in
woll
,
then
dance
.
The
true
Christian
keepes
the
Sabbath
spiritually
,
by
refraining
from
servile
worke
.
These
and
diuers
other
testimonies
of
the
Auncients
shew
●ufficiently
the
falshode
and
vanity
of
this
Objection
.
And
that
in
the
judgment
of
the
most
godly
and
learned
fathers
,
the
law
of
God
bindeth
us
to
keepe
the
Sabbath
holy
on
the
Lords
day
weekly
.
It
is
true
that
some
part
of
the
seventh
day
was
by
reason
of
great
multitudes
of
Iewes
abounding
in
all
countries
,
soe
frequent
and
soe
commonly
known
&
called
by
the
name
of
the
Sabbath
,
&
that
name
was
so
proper
to
the
Saturday
in
those
times
,
that
if
any
had
called
the
Lords
day
by
that
name
,
his
wordes
would
bee
understood
by
the
hearers
of
the
Iewes
Sabbath
,
except
●e
had
expounded
his
meaning
as
those
fathers
before
named
do
in
their
speeches
b●f●re
mentioned
.
And
againe
the
Iewes
were
soe
superstitious
in
observing
their
Sabbath
,
●o
contrarie
to
the
Christian
sanctifying
of
the
Lords
day
,
even
with
feasting
,
dauncing
,
and
profane
pomp
,
that
the
name
of
Sabbath
through
their
abuse
of
it
grew
distastfull
to
godly
Christians
,
even
as
in
our
time
the
old
name
Catholike
;
by
reason
of
the
Antichristian
Papists
,
falsly
vsurping
and
approbria●ing
it
to
their
Apostaticall
Church
and
false
religion
,
is
growne
to
haue
an
ill
sound
in
the
eares
of
reformed
Christians
.
And
therefore
t●e
Auncients
were
very
sparing
in
calling
the
name
of
the
Sabbath
,
and
seldome
did
they
call
the
holy
weeklie
rest
of
Christians
by
that
name
,
except
onlie
in
case
when
they
opposed
it
to
the
Jewish
sabbath
,
and
preferred
it
farre
before
their
carnall
observation
.
But
wheras
in
this
Objection
the
aspersion
and
reproachfull
name
of
Iewish
Sabbatarians
is
laid
on
all
them
who
call
the
Lords
day
the
Cbristian
Sabbath
,
and
urge
the
sanctification
of
it
,
by
the
law
of
God
.
This
is
a
point
of
such
notable
impudency
and
intemperancie
,
that
it
deserues
the
scourge
&
whip
of
Ecclesiasticall
censure
&
punishment
,
to
chastise
and
correct
,
rather
then
any
arguments
of
reason
or
divinity
to
convince
such
Raylors
.
For
in
the
Homilies
which
are
comprehended
and
commanded
in
the
Articles
of
our
Religion
,
by
law
established
:
the
Lords
day
is
frequently
stiled
by
the
name
of
Sabbath
,
even
no
lesse
then
eight
times
in
one
Homily
,
which
treateth
of
the
time
&
place
of
praier
.
And
both
there
,
and
in
the
writings
of
the
most
godly
diuines
,
and
builders
of
our
Church
,
Gods
people
are
vrged
by
the
law
of
God
,
even
the
fourth
Commandement
to
keepe
holy
the
Lords
day
,
for
the
Christian
weekly
Sabbath
,
and
in
our
divine
service
after
the
publicke
rehearsing
of
that
commandement
in
the
congregation
,
are
injoyned
to
pray
in
these
words
.
Lo●d
haue
mercy
upon
us
,
and
incline
our
hea●tes
to
keepe
thy
law
And
this
you
see
the
first
generall
duty
of
the
Sabbath
,
to
weet
:
Resting
from
worldly
affaires
clearly
proved
,
and
that
while
their
is
a
Sabbath
or
weekly
day
of
holy
assemblies
,
either
under
the
Gospel
,
all
men
are
bound
to
observe
this
rest
.
The
second
generall
duty
necessa●ily
to
be
performed
in
the
keeping
of
the
Sabbath
is
sanctification
,
which
is
by
mens
devoting
of
themselves
wholy
to
divine
worship
,
&
such
religious
actions
,
as
God
requirs
in
the
times
of
the
Church
in
which
they
live
,
such
as
are
publick
assemblies
for
praising
God
,
praying
to
him
,
preaching
,
reading
,
expounding
,
and
hearing
of
his
word
,
commemoration
of
his
great
works
,
and
rehearsing
of
his
promises
for
common
edification
.
Also
private
praier●
,
and
meditations
on
heavenly
things
,
domesticall
instructions
and
the
like
.
All
these
are
necessary
Sabbath
duties
to
be
observed
of
al
men
,
in
all
ages
,
both
under
the
old
&
new
testament
.
First
the
words
wherin
Moses
here
in
my
text
,
discribes
Gods
first
institution
of
the
Sabbath
,
proue
this
fully
.
For
here
it
is
said
that
God
sanctified
it
,
that
is
,
set
it
apart
for
holy
exercises
in
the
performance
whereof
men
do
sanctifie
it
.
For
sanctifying
is
either
by
infusion
of
holinesse
into
the
thing
sanctified
,
or
setting
it
apart
to
holy
use
and
exercise
,
but
it
had
no
holinesse
infused
into
it
,
as
I
haue
else
where
proved
.
Therefore
it
was
sa●ctified
,
by
consecration
,
that
is
,
setting
apart
to
holy
use
.
Secondly
,
it
is
called
the
holy
Sabbath
,
that
is
:
such
a
day
of
rest
as
is
to
be
kept
Exod.
16.23
.
before
the
giving
of
the
fourth
commandement
as
Moses
shewes
,
saying
.
To
morrow
is
the
rest
of
our
holy
sabbath
to
the
Lord
,
that
is
:
this
is
a
rest
not
of
idlenesse
,
but
from
common
affairs
,
that
men
may
be
exercised
in
holy
duties
onely
.
Thirdly
,
in
the
giving
of
the
law
from
mount
Sina
,
God
commands
expresly
,
that
all
his
people
doe
remember
to
sanctifie
and
keepe
holie
the
sabbath
,
which
cannot
be
but
by
exercise
of
holy
duties
,
and
performance
of
holy
service
and
worshippe
vnto
God
.
Exod.
2●
.
9
.
L●stly
,
in
all
the
scriptures
of
the
law
,
which
speake
of
the
sabbath
in
the
old
Testament
,
it
is
called
the
Lords
holy
sabbath
.
And
sanctification
of
it
,
is
required
as
appeares
,
Exod.
31.15
&
,
5.2
.
Deut.
5.12
.
And
in
the
Evangellicall
Prophets
,
which
speake
of
the
sabbath
both
of
old
,
and
also
in
the
last
daies
of
the
Gospell
,
it
is
called
the
Lords
Holy
day
.
Isa.
58
:
13
:
&
66
:
23
:
and
it
is
said
,
that
all
flesh
,
that
is
true
Christians
of
all
nations
Shall
from
one
Sabbath
to
another
come
to
worship
before
the
Lord
&
Ezech.
44.24
.
They
shall
hallow
the
Sabbath
.
But
here
some
perhaps
will
object
.
That
none
can
truly
sanctifie
the
Sabbath
,
Secondly
,
the
Lord
God
himselfe
,
both
in
giving
the
law
from
mount
Sina
,
and
often
repeating
of
the
fourth
Commandement
by
Moses
,
still
vrgeth
the
obseruation
of
the
weekly
Sabbath
upon
this
ground
:
because
he
hath
on
that
day
Redeemed
them
out
of
the
house
of
bo●dage
with
a
mighty
hand
&
streached
out
arme
.
Deut.
5.15
.
&
in
oth●r
places
:
for
indeede
on
the
Sabbath
he
redemed
them
and
sanctified
the
first
borne
to
himselfe
.
Exod.
13.
From
whence
we
conclude
,
that
Gods
blessing
of
a
day
aboue
other
daies
with
greatest
blessings
,
is
a
good
ground
for
the
keeping
of
it
for
his
holy
Sabbath
,
and
so
also
is
Gods
sanctifying
of
it
by
more
speciall
holines
.
Thirdly
it
is
manifest
,
that
all
extraordinary
and
yearlie
Sabbaths
which
God
commanded
Israell
to
keepe
holy
such
as
the
first
and
seventh
dai●s
of
the
feasts
of
the
Passover
,
Pentecost
,
&
of
Tabernacles
were
al
enjoyned
to
be
k●pt
&
observed
in
memory
of
greater
blessings
given
on
those
daies
,
and
of
Gods
sanctifying
them
by
more
full
revelation
of
his
holines
.
And
therefore
much
more
is
the
observation
of
the
continuall
weekly
Sabbath
grounded
upon
greater
blessings
given
,
&
holines
fully
revealed
on
that
day
of
the
week
which
is
to
be
observed
for
the
Sabbath
:
&
in
whatsoever
age
,
time
,
or
state
,
of
the
Church
men
do
live
,
they
are
bound
by
the
first
institution
of
the
Sabbath
,
and
by
the
first
law
which
God
then
gaue
for
the
keeping
of
it
,
as
to
obserue
an
holy
weekly
sabbath
,
so
to
obserue
on
that
verie
daie
of
the
weeke
,
which
God
hath
at
that
time
and
in
that
age
revealed
,
and
declared
to
be
the
day
which
he
hath
blessed
and
sanctified
aboue
all
others
daies
of
the
weeke
.
As
for
example
,
while
Christ
was
promised
a
redeemer
of
the
world
,
and
was
not
yet
given
,
the
day
of
the
promise
wherin
he
was
first
promised
,
and
did
undertake
and
begin
to
mediate
for
man
,
was
the
most
blessed
day
which
God
had
sanctified
and
blessed
with
the
promise
,
which
was
the
greatest
blessing
revealed
and
made
knowne
in
the
Old
Testament
.
But
when
an
other
day
of
the
weeke
comes
to
be
blessed
with
a
greater
blessing
,
even
the
giving
of
Christ
,
and
the
full
exhibition
of
him
a
perfect
redeemer
,
then
is
that
the
day
which
God
hath
sanctified
aboue
all
daies
,
&
then
the
law
&
the
words
of
the
first
institutions
bind
men
to
keep
that
for
the
holy
Sabbath
.
And
thus
you
see
the
generall
duties
which
God
requires
of
all
men
in
generall
which
are
necessary
to
the
being
of
the
Sabbath
,
and
with
out
which
there
can
be
no
right
obseruation
of
a
weekly
sabbath
holy
to
the
Lord
.
CHAP.
17.
THE
second
sort
of
duties
now
follow
,
to
weet
:
those
which
were
proper
to
the
people
of
God
in
the
old
Testament
,
vnto
which
the
Fathers
were
specially
bound
befor
the
comming
of
Christ
while
he
was
yet
only
promised
&
not
given
a
perfect
Redeemer
.
They
also
though
they
consist
in
many
particulars
:
Yet
may
be
reduced
to
three
chiefe
heads
.
First
to
rest
and
cessation
.
Secondly
to
sanctification
.
Thirdly
to
obseruation
of
the
seventh
and
last
day
of
the
weeke
for
their
holy
weekly
Sabbath
.
First
concerning
rest
from
all
worldly
affaires
,
and
cessation
from
bodily
exercises
such
as
delight
and
refresh
the
outward
man
onely
,
and
are
directed
to
no
other
end
,
there
are
different
opinions
among
the
learned
.
Some
hold
that
the
fathers
vnder
the
law
,
were
bound
more
strictly
to
rest
from
bodily
exercises
and
worldly
affaires
on
their
Sabbath
,
then
Christians
are
on
the
Lords
day
under
the
Gospel
,
Jnsomuch
that
the
strict
bond
of
rest
vnto
which
the
law
tyed
them
,
was
an
heavy
yoke
,
and
apart
of
the
bondage
vnder
which
they
groaned
.
Others
are
of
opinion
,
that
their
rest
being
no
more
but
from
worldly
affaires
&
bodily
exercises
:
seruing
only
for
bodily
delight
&
worldly
profit
,
was
the
very
same
vnto
which
all
Gods
people
were
bound
in
all
ages
,
and
are
still
under
the
Gospel
.
There
are
reasons
brought
on
both
sides
:
but
all
Scriptures
and
reasons
being
well
weighed
:
I
doubt
not
but
they
may
bee
brought
to
agree
in
one
truth
:
If
only
one
thing
wherin
both
sides
agre
,
and
which
both
mistake
,
be
remoued
,
namely
a
conceipt
which
both
haue
of
a
more
strict
and
religious
exaction
of
rest
and
cessation
,
then
indeede
was
required
in
the
Sabbath
of
the
Old
Testament
.
They
who
hold
the
first
opinion
,
bring
many
testimonies
of
Scripture
,
which
seeme
to
impose
such
a
strict
rest
&
cessation
on
the
fathers
,
and
the
Isralites
vnder
the
law
,
as
is
by
common
experience
found
to
be
an
heavy
burden
,
hard
to
be
borne
,
and
even
intollerable
.
As
for
example
.
Exod.
9.16.23
,
Where
Moses
speakes
thus
unto
Israell
.
This
is
that
which
the
Lord
hath
said
.
To
Morrow
is
the
rest
of
the
holy
sabbath
vnto
the
Lord
,
bake
that
which
yee
will
bake
to
day
,
and
seeth
that
yee
will
seeth
,
and
that
which
remaineth
over
,
lay
vp
for
you
to
be
kept
untill
the
morning
.
Hence
they
conclude
that
the
fathers
were
restrained
from
baking
or
seething
any
meate
on
the
Sabbath
day
.
Also
verse
29.
Wher
Moses
saith
Let
no
man
go
forth
of
his
place
,
but
every
man
abide
in
his
place
on
the
seventh
day
.
Hence
they
inferre
.
That
the
fathers
might
not
walke
abroad
on
their
Sabbath
.
Likewise
from
the
words
of
the
law
.
Exod.
20.10
.
Jn
it
thou
shalt
not
do
any
worke
,
they
gather
that
the
Isralites
might
upon
no
worldly
occasion
do
any
worke
on
the
Sabbath
day
,
not
so
much
as
make
a
plaister
or
medicine
for
a
sick
and
wounded
man
.
And
so
the
learned
Doctours
of
the
Iewes
vnderstodd
the
law
,
and
observed
it
,
as
they
shewed
by
their
reproving
of
Christ
for
healing
a
diseased
person
by
a
word
onely
and
no
other
labour
.
Also
Exod.
31.14.15
.
&
35.23
.
all
kinde
of
worke
is
forbideen
under
paine
of
death
.
Whosoever
doth
any
worke
therein
shal
be
put
to
death
,
saith
the
Lord
.
Yea
he
forbids
to
kindle
a
fire
through
their
habitations
on
the
sabbath
day
,
&
Num.
15.35
.
The
man
that
was
found
gathering
stickes
in
the
wildernesse
on
the
sabbath
day
,
was
by
Gods
appointment
stoned
to
death
by
the
Congregation
.
&
Neh
:
13
:
17.
Jt
was
called
profaning
of
the
Sabbath
,
when
men
sould
any
wares
or
vitails
,
and
when
straungers
of
other
nations
brought
in
wares
and
fish
on
the
Sabbath
day
to
be
sold.
Also
Amos
8.5
.
They
whose
mindes
were
so
set
on
the
worldly
affaires
,
that
they
longed
,
till
the
sabbath
was
past
,
and
had
their
minde
on
selling
corne
and
wheate
.
The
Lord
sweares
by
the
excellency
of
Iacob
,
that
hee
will
not
forgit
to
reveng
their
doings
:
From
these
scriptures
divers
both
of
the
Auncients
,
and
later
diuines
haue
concluded
that
the
law
of
the
Sabbath
in
respect
of
rest
and
cessation
,
which
is
exacted
in
the
old
Testament
,
with
such
rigour
and
upon
such
grievous
penalties
.
was
an
heavy
and
intollerable
burden
,
and
therefore
is
abolished
by
Christ
,
in
respect
of
that
totall
cessation
and
strict
rest
.
Others
on
the
contrary
doe
hold
,
that
as
Christians
haue
more
clear
evidence
&
hope
of
eternall
rest
in
heaven
,
and
the
spirit
which
makes
the
more
spirituall
,
shed
on
them
more
abundantly
through
Christ
,
soe
they
ought
to
be
more
restrained
from
loue
of
the
world
,
&
from
care
of
earthly
things
.
And
therefore
by
the
law
of
the
Sabbath
are
bound
rather
more
strictly
then
the
fathers
in
the
old
Testament
,
to
rest
and
cease
from
all
worldly
cares
,
and
all
laboures
,
and
affaires
of
this
life
,
on
the
Lords
day
,
which
is
consecrated
by
the
resurrection
of
Christ
,
to
be
the
weekly
Sabbath
of
all
Christians
.
But
if
these
Scriptures
be
diligently
searched
,
and
all
circumstances
well
weighed
.
It
will
appeare
vpon
good
reason
,
that
both
sides
are
mistaken
,
and
that
the
forenamed
Scriptures
do
not
import
any
such
rigorous
rest
or
burden
some
cessation
.
For
first
of
all
,
though
the
Pharises
,
and
other
strict
sects
,
and
Rabbinicall
Doctors
,
and
expounders
of
the
law
,
did
of
later
times
alittle
before
,
and
at
the
appearance
of
our
Saviour
in
the
flesh
,
expound
the
law
soe
strictly
in
respect
of
the
carnall
and
literall
sence
,
that
thereby
they
laid
heavy
burdens
vpon
men
,
as
our
Saviour
doth
charge
them
.
Matth.
23.4
.
Yet
it
was
not
so
from
the
beginning
,
but
even
the
Isralites
themselves
who
lived
vnder
the
law
,
as
under
a
Scoole
maister
,
and
under
the
rudiments
of
the
world
,
they
had
liberty
to
go
out
of
them
places
,
and
dwellings
a
Sabbath
days
journey
,
which
was
,
as
their
Rabbinnes
writes
two
thousand
cubites
,
that
is
as
some
take
it
an
Italian
mile
,
&
in
the
opinion
of
others
two
miles
.
And
2
King
.
11.6.7
.
It
is
recorded
the
Priests
and
people
went
in
and
out
,
to
and
from
the
house
of
the
Lord
on
every
Sabbath
day
.
They
did
also
kindle
fire
for
sacrifices
&
burnt
offerings
,
which
they
did
offer
unto
God
double
,
morning
and
evening
everie
Sabbath
daie
,
after
they
had
killed
and
dressed
the
beasts
,
and
this
according
to
the
strict
sence
and
strained
exposition
of
the
Law
,
which
the
Scribes
and
Pharises
gaue
of
it
,
was
a
breach
of
the
law
,
and
prophanation
of
the
Sabbath
as
our
Saviour
shewes
.
Matth.
12.5
.
Secondly
,
the
scribes
and
Pharises
did
not
expound
the
law
,
as
forbidding
all
bodily
workes
.
For
they
do
circumcise
Children
,
&
apply
medicines
to
heale
the
sores
of
the
Circumcised
on
the
Sabbath
,
when
it
happened
vpon
the
eight
day
after
the
birth
of
Children
,
as
our
Saviour
also
shewes
.
Joh.
7.23
.
They
led
their
oxen
&
asses
to
the
water
,
and
if
a
sheepe
,
or
oxe
,
or
asse
did
fall
into
a
pit
they
did
pull
it
out
on
the
Sabbath
,
because
these
were
works
of
necessity
.
Luk.
13.15
.
&
14.5
.
And
the
chiefest
and
strictest
of
the
Pharises
did
make
great
feasts
&
invited
many
guests
,
&
our
Saviour
himselfe
amongst
the
rest
,
who
did
not
refuse
to
take
part
with
them
.
Luk.
14.1
.
&
did
obserue
how
the
invited
guists
did
choose
out
the
chiefest
roomes
ver.
7.
Which
shewes
plainly
that
dressing
of
necessary
and
convenient
meat
was
not
forbidden
by
the
law
on
the
Sabbath
day
,
neither
did
the
Pharises
so
expound
the
law
.
Thirdly
for
the
places
of
Scrpture
before
alleaged
,
let
us
take
a
perticular
view
of
them
in
order
,
and
we
shall
see
,
that
they
are
much
mistaken
.
First
that
place
Exod.
16.29
.
doth
not
enjoyne
every
man
to
keepe
his
place
,
and
not
to
goe
out
of
their
campe
to
gather
Manna
on
the
seventh
day
,
the
reason
prefixed
shewes
this
plainly
,
to
weet
:
because
God
gaue
them
on
the
sixth
day
Manna
sufficient
for
that
day
&
the
seventh
.
The
exposition
which
some
make
of
the
23.
ver.
is
very
idle
&
ridiculous
,
namly
that
the
Isralites
were
commanded
to
bake
and
seeth
on
the
sixth
day
,
that
which
they
were
to
eate
on
the
seventh
.
And
therefore
it
was
not
lawfull
to
bake
and
seeth
on
the
Sabbath
.
For
Moses
doth
not
bidde
them
bake
for
the
Sabbath
which
was
the
morrow
after
,
but
onely
that
which
they
were
to
eate
on
the
present
day
,
and
to
reserve
the
ouerplus
,
which
they
did
not
bake
and
seeth
vntill
the
seventh
day
;
and
though
they
did
so
,
and
did
not
bake
and
seeth
it
:
yet
it
did
not
putrifie
neither
were
any
worms
therin
,
which
had
it
been
sodde
or
baked
,
for
baking
and
seething
do
naturally
and
as
an
ordinarie
means
preserue
things
from
stincking
and
putrefaction
.
In
the
next
place
the
wordes
of
the
fourth
commandement
(
in
it
thou
shalt
not
do
any
worke
)
they
do
not
forbid
religious
workes
which
tend
either
to
inward
or
outward
sanctification
of
the
Sabbath
day
,
nor
workes
of
mercy
,
charity
,
or
necessity
which
are
necessarie
,
for
the
safety
and
preseruation
of
the
life
of
man
or
beast
.
Though
the
perverse
Scribes
and
Pharises
out
of
their
Hipocrisie
did
●oo
strictlie
expound
and
interpret
the
law
of
the
Sabbath
against
our
Savious
doeings
,
and
held
it
unlawfull
to
Heale
the
sick
on
the
Sabbath
daie
,
though
it
were
but
by
speaking
a
word
:
yet
their
practise
which
they
received
from
the
fathers
of
killing
and
offering
sacrifices
,
circumcising
their
children
,
leading
their
oxen
to
the
water
to
drinke
,
and
drawing
their
sheepe
,
asses
and
other
profittable
cattell
out
of
a
ditch
:
did
shew
that
they
were
taught
from
the
beginning
a
contrary
lesson
,
of
more
liberty
,
which
our
Saviour
approueth
,
and
thereby
convinceth
them
of
grosse
errour
and
Hipocrisie
.
Thirdly
,
that
place
of
Exod.
3
35.
where
they
are
forbidden
to
kindle
a
fire
in
all
their
habitations
on
the
Sabbath
day
,
is
not
a
generall
commandement
binding
all
simplie
at
al
times
.
but
a
perticular
precept
binding
in
some
cases
,
for
they
kindled
fires
and
burned
sacrifices
twice
every
Sabbath
,
they
also
kindled
fires
to
dresse
necessary
and
comfortable
meat
Exod.
12
:
16.
Where
God
forbidding
all
manner
of
workes
on
the
Sabbath
of
the
Passouer
,
which
were
commanded
to
be
kept
as
strictly
,
and
to
be
sanctified
with
holy
assemblies
and
solemnities
,
as
much
as
the
weekly
Sabbath
,
yet
exceps
that
which
is
to
be
done
in
dressing
necessarie
meat
.
Wherefore
the
kindling
of
a
fire
here
forbidden
,
is
expounded
by
some
Rabbines
to
be
onely
making
of
fires
to
burne
malefactors
.
But
indeed
if
we
looke
to
that
which
followeth
,
it
will
appeare
that
Moses
being
about
to
summon
the
people
to
bring
all
materials
,
gold
,
silver
,
brasse
,
jron
,
and
other
materials
,
and
also
silke
,
purple
,
and
other
stuffe
for
the
building
of
the
altar
,
the
tabernacle
and
all
things
therunto
belonging
,
doth
first
call
to
their
remembrance
the
law
of
the
Sabbath
,
and
doth
giue
them
a
charge
from
God
that
in
building
of
the
tabernacle
,
the
place
of
his
worship
,
they
abstaine
from
all
worke
on
the
Sabbath
day
vnder
paine
of
death
,
and
that
they
doe
not
kindle
a
fire
to
melt
gold
,
or
silver
,
or
brass
,
for
the
Altar
or
the
arke
,
or
any
holie
thing
in
the
tabernacle
.
For
God
abhorres
the
breaking
of
his
law
,
or
prophaning
his
Sabbath
vnder
the
pretence
of
building
an
House
,
or
tabernacle
,
or
altars
to
him
.
And
this
is
no
more
then
our
builders
of
the
famous
Cathedrall
Church
of
Saint
Paul
,
in
this
city
,
are
on
our
Lords
day
the
Christian
Sabbath
,
at
this
time
bound
to
observe
,
and
do
abserue
very
strictly
.
Fourthly
the
forbidding
of
all
worke
vnder
paine
of
death
,
Exod:
31.14.35.2
.
And
the
commanding
of
him
to
be
stoned
who
gathered
sticks
on
the
sabbath
day
.
Num.
15.35
.
are
not
thus
to
be
understood
,
that
every
breach
of
the
sabbath
by
any
bodily
labour
,
was
to
be
punished
with
death
in
all
persons
under
the
law
(
though
inded
before
God
everie
b●each
of
every
commandement
deserues
death
.
)
But
that
the
open
wilfull
&
presumptious
prophaning
of
the
sabbath
by
any
scandalous
act
,
or
by
a
common
practise
was
to
be
punished
wi●h
death
.
This
is
plaine
by
the
words
next
before
going
.
Num.
15.
●0
.
31
.
where
the
Lord
commands
that
he
who
sinneth
presump●iously
with
an
high
hand
,
and
so
reproacheth
the
Lord
.
and
dispiseth
his
word
,
be
cut
of
from
among
his
people
,
against
which
word
and
expresse
commandement
the
man
which
was
found
gathering
sticks
on
the
sabbath
daie
,
did
presently
sin
,
and
committed
wilfull
transgression
presumptuously
,
not
through
ignorance
nor
compelled
by
necessity
,
and
therefore
he
was
stoned
for
an
example
of
terrour
to
all
presumptious
transgre●sours
.
But
as
for
others
who
did
beare
burdens
,
and
sell
vitailes
not
presumptuously
,
but
either
through
ignorance
or
forgetfulnesse
,
or
drawn
by
custome
and
ill
example
of
the
multitude
in
the
daies
of
Jeremiah
,
and
Nehemiah
,
they
were
not
by
the
law
put
to
death
,
but
compelled
by
authority
and
rebukes
,
and
by
threatnings
of
wrath
&
judgments
of
God
,
to
desist
from
profanat●on
of
the
holy
sabbath
,
as
the
plac●s
before
named
shew
.
Neh.
13.
Ier.
17.27
.
As
for
them
whole
mindes
are
altogether
carried
away
after
buying
,
s●lling
,
and
worldly
games
on
the
sabbath
day
,
Amos.
8.
they
are
threatned
with
no
other
wo
,
then
that
which
belongs
to
all
such
as
af●er
the
same
manner
;
vnhallow
the
Lords
day
now
under
the
Gospell
.
Wherefore
it
is
manifest
that
the
fathers
in
the
old
Testament
,
had
no
heavy
burden
of
strict
rest
laid
on
them
by
the
law
,
but
the
same
cessation
from
worldly
affaires
which
they
are
bound
vnto
,
is
still
required
of
us
,
and
of
all
Gods
people
in
all
ages
of
the
world
.
They
were
not
restrained
in
time
of
war
from
works
of
necessity
,
as
fig●t●ng
against
enimies
,
taking
and
destroying
their
cities
,
as
we
see
in
the
compassing
of
Jericho
seven
daies
together
,
one
of
which
must
needes
be
the
Sabbath
day
.
Iosh.
6.
They
might
flee
for
their
liues
,
and
pull
cattell
out
of
pits
,
and
do
any
other
worke
which
could
not
be
deferred
vntill
the
next
day
,
but
present
necessity
requ●red
it
for
their
owne
safety
,
and
for
the
saftie
of
their
cattell
and
of
other
good
creatures
which
otherwise
were
in
danger
to
perish
.
But
suppose
the
opinion
of
diuers
both
auncient
and
late
writers
were
true
,
to
weet
.
That
the
Isralites
were
bound
to
obserue
a
more
strict
and
burdensome
rest
,
and
under
greater
penalties
,
then
either
the
fathers
before
the
law
,
or
we
who
liue
in
the
light
and
liberty
of
the
Gospell
:
Yet
this
proues
no
more
but
onely
that
this
rigour
was
apart
of
the
bondage
and
paedagogie
of
the
law
;
wherewith
they
are
hardlie
pressed
,
for
this
end
to
driue
them
to
seeke
ease
in
Christ
,
and
to
long
for
his
comming
in
the
flesh
.
And
this
burden
and
rigour
onely
is
abolished
by
Christ
,
together
with
the
chaunge
of
the
perticular
day
:
But
the
substance
of
the
Law
still
remaines
and
bindes
all
men
to
keepe
the
Sabbath
,
resting
and
ceasing
from
all
worldly
busines
,
except
that
which
is
of
necessity
&
charity
,
even
as
the
fathers
were
bound
from
the
first
institution
.
The
second
principal
head
of
which
the
second
sort
●f
special
&
proper
duties
which
God
r●quired
the
fathers
under
the
old
testament
,
may
be
reduced
,
as
sanctification
.
For
ouer
and
aboue
●heir
resting
from
secular
affaires
,
they
were
by
Gods
first
institution
of
the
Sababath
bound
to
sanctifie
the
seventh
day
,
with
holy
and
religious
duties
,
such
as
God
in
that
state
and
condition
of
the
Church
required
,
as
an
holie
service
and
for
heavenly
and
spirituall
use
,
even
for
begitting
and
increasing
of
grace
and
faith
in
them
,
and
for
the
fitting
of
them
for
the
fruition
of
eternall
rest
.
The
sanctification
of
the
Sabbath
in
generall
belongs
to
all
mankinde
in
all
ages
,
and
that
all
are
bound
to
it
by
a
perpetuall
law
.
As
I
haue
proued
sufficiently
before
.
I
am
now
onlie
to
shew
the
speciall
and
perticular
duties
of
sanctification
,
which
God
required
of
his
people
in
the
Old
Testament
.
The
first
speciall
duty
of
sanctification
was
the
solemne
commemoration
of
Christ
the
blessed
seed
,
and
of
the
promise
of
redemption
by
him
.
Unto
this
all
the
fa●hers
fro
Adam
until
Moses
,
&
so
to
Christ
,
were
bound
by
Gods
fi●st
institution
of
the
Sabbath
and
sanctifying
the
seventh
day
,
vpon
promise
made
of
the
blessed
seed
:
For
full
proofe
of
of
this
:
I
argue
thus
both
from
Scripture
and
common
experience
.
Whensoever
a
day
is
set
a
part
either
by
God
or
holy
men
,
to
be
kept
with
solemnity
because
of
some
great
blessing
or
deliverance
given
or
promised
,
the
chiefe
thing
to
be
observed
in
that
solemnity
,
is
a
publick
&
solemn
commemoration
&
rehearsall
of
the
blessing
&
deliverance
with
joy
&
praise
.
Experience
of
all
ages
doth
proue
this
.
In
the
solemn
feast
of
the
Passouer
,
the
chiefe
duty
of
sanctification
was
the
commemoration
of
Gods
deliuerance
of
Jsraell
from
bondage
in
Egypt
,
by
his
mighty
hand
streched
out
to
smite
Egypt
,
and
his
destroying
Angel
passing
over
all
the
houses
of
the
Isralites
,
&
slaying
all
the
first
borne
of
●he
Egyptians
,
&
this
deliuerance
was
the
blessing
,
because
of
which
God
instituted
this
feast
.
Exd.
13.5
.
The
solemnitie
of
the
feast
of
tabernacles
for
seven
daies
together
was
instituted
by
God
,
because
of
his
preservation
of
Israell
in
the
wildernes
forty
yeares
together
without
houses
or
cities
,
in
boothes
&
tents
,
&
the
chiefe
thing
which
they
were
bound
to
obserue
in
this
holy
solemnity
,
was
the
commemoration
of
that
preseruation
in
the
wildernes
,
by
dwelling
in
boothes
all
the
time
of
that
feast
,
wherby
occasion
was
given
to
them
to
rehearse
vnto
their
children
,
&
their
child
.
were
moved
to
enquir
,
learn
,
&
bear
in
mind
that
blessing
of
Gods
preservation
Lev.
23.43
.
&
so
in
al
ages
we
find
by
experience
,
that
the
commemoration
of
the
blessing
upon
which
every
feast
was
first
ordained
,
is
the
chiefe
duty
in
all
the
solemnity
,
as
the
commemoration
and
rehersal
of
Christs
resurrection
in
the
feast
of
Easter
,
of
the
comming
down
of
the
holy
Ghost
in
the
feast
of
Pentecost
,
of
Christs
incarnation
in
the
feast
of
the
nativity
.
And
in
our
late
yearely
f●stivall
for
our
deliuerance
from
the
powder
treason
,
the
chiefe
duty
is
the
commemoration
of
that
deliuerance
.
So
that
this
proposition
is
most
certain
&
undeniable
.
Now
what
the
blessing
of
the
seventh
day
was
,
because
of
which
God
sanctified
,
it
to
be
the
weekly
Sabbath
of
the
old
testament
,
&
also
after
by
Moses
commanded
it
to
be
kept
holy
.
As
I
haue
largely
before
proued
:
euen
the
promise
of
Christ
the
Redeemer
.
And
therfore
it
followes
necessarily
,
that
the
first
and
chiefest
duty
of
sanctification
of
the
Sabbath
,
which
the
fathers
were
bound
vnto
,
was
the
commem●ration
of
the
promise
of
Christ
&
of
redemption
by
him
,
which
was
the
blessing
wherwith
God
blessed
the
seventh
day
,
and
therupon
sanctified
it
:
And
because
from
Adam
untill
Noah
,
Christ
was
promised
to
be
the
seed
of
the
woman
:
And
then
he
was
promised
to
come
of
the
seed
of
Shem
,
&
afterwards
Abraham
was
singled
out
of
Shems
family
,
&
Christ
the
blessed
seed
was
promised
more
specially
to
come
of
his
seed
,
even
of
Isaak
the
sonne
of
promise
,
&
of
Iacob
Isaaks
younger
sonne
.
And
of
all
the
tribes
of
Jsraell
Judah
was
nominated
.
And
of
all
the
families
of
Iudah
Davids
house
was
chosen
,
&
David
received
the
promise
that
he
should
be
the
progenitor
of
Christ
.
And
all
the
Prophets
in
all
ages
in
their
Prophesies
of
Christ
foretold
:
that
he
should
be
made
of
the
seed
of
David
according
to
the
flesh
.
Therefore
the
fathers
from
Adam
untill
Noah
,
and
after
him
untill
Abraham
,
Isaak
,
&
Iacob
,
their
seed
&
posterity
in
their
severall
families
,
still
made
a
commemoration
of
Christ
promised
to
come
of
them
,
in
all
their
weekly
Sabbaths
.
And
when
God
had
enlarged
his
Church
in
all
the
Tribes
of
Israel
:
&
had
by
Moses
recorded
the
promise
of
Christ
,
that
he
should
be
the
seed
of
Abraham
&c.
&
after
the
Prophets
had
foretold
that
the
Messiah
was
to
come
of
Davids
royal
seed
:
then
they
were
all
bound
to
preach
Christ
.
and
to
commemorate
the
promise
of
him
after
a
most
solemn
manner
,
to
their
publick
●ssemblies
on
every
Sabbath
day
.
And
this
was
a
prime
duty
,
and
speciall
worke
of
their
sanctification
of
that
day
.
As
we
reade
Luk.
16.29
.
&
Act.
15.21
,
The
second
speciall
duty
was
offering
of
Sabbath
sacrifices
,
which
were
types
and
shaddowes
of
Christ
,
and
of
red●mption
and
reconcilia●ion
of
men
vnto
God
in
him
.
For
as
they
did
more
solemnly
rehearse
the
promises
of
Christ
,
so
also
they
did
offer
more
solemne
sacrifices
,
&
in
a
double
measure
both
morning
and
evening
everie
Sabbath
day
,
this
God
commanded
by
Moses
to
Israell
.
Num.
28.9
.
And
vndoubtedly
Caine
and
Abell
being
instructed
by
Adam
,
did
bring
their
●fferings
on
the
seventh
day
which
ended
the
weeke
,
Gen.
4.3
.
And
Noah
his
pleasing
sacrifice
was
a
sweet
savour
of
rest
,
that
is
a
Sabbath
sac●ifice
.
Gen.
8.21
.
As
J
haue
largely
before
proved
.
The
third
speciall
dutie
,
was
an
holie
assembly
or
holie
convoca●ion
,
which
they
were
commanded
to
keepe
on
all
other
yearly
festivall
Sabbaths
,
so
every
weekly
Sabbath
day
as
we
reade
.
L●vit
.
●3
.
38
.
For
although
while
the
Church
&
people
of
God
,
were
but
a
small
number
,
and
despersed
in
severall
places
and
families
,
as
in
the
familie
of
Melchisedek
,
and
Abraham
,
and
Lot
,
and
afterwards
in
the
family
of
I●b
,
and
of
the
sonnes
of
Abraham
,
and
Iacob
before
that
Israell
grew
vp
to
be
a
nation
,
there
were
few
publicke
holy
assemblies
kept
either
on
the
Sabbath
,
or
vpon
any
other
occasion
.
The
Godly
fathers
did
onelie
call
togither
their
houshould
and
families
by
themselves
,
and
did
commaund
and
teach
them
to
keepe
the
way
of
the
Lord
,
and
to
remember
this
Covenant
.
as
is
testified
particularly
of
Abraham
.
Gen.
18.19
.
and
in
another
place
.
Where
he
is
said
to
build
altars
and
there
to
worshippe
God
.
As
Gen.
12.7
.
&
13.4
.
as
also
it
is
said
of
Job
.
c.
1.5
.
That
he
rose
up
early
and
sanctified
his
seven
sonnes
,
and
offered
vp
burnt
offerings
according
to
the
number
of
them
.
Yet
it
is
manifest
that
whensoever
in
any
age
,
there
was
a
great
increase
of
Gods
people
,
and
an
enlargment
of
his
Church
ouer
a
whole
nation
and
countrie
,
the
Sabbath
was
by
Gods
appointment
sanctified
with
holy
assemblies
.
After
the
birth
of
Enosh
when
the
family
of
Seth
began
to
increase
and
multiply
,
it
is
said
,
that
men
began
then
to
call
upon
the
name
of
the
Lord
.
Or
as
some
not
unfittly
doe
translate
the
words
,
then
they
began
to
call
men
by
the
name
of
the
Lord
,
that
is
:
Adam
and
his
sonnes
especially
Seth
&
his
Children
began
to
separate
themselves
from
the
wicked
and
profane
people
of
Caines
race
,
and
being
gathered
into
a
Church
,
were
called
the
children
of
God
,
&
Gods
people
,
and
did
assemble
themselues
togither
in
set
places
,
and
at
set
times
every
Sabbath
day
to
worshippe
God
,
and
to
call
upon
his
name
,
as
appeares
in
the
Four●h
Chapter
of
Gen.
ver.
26.
Thus
Luther
and
Iunius
expound
that
place
,
&
as
the
words
will
uery
well
beare
this
exposition
,
so
also
both
Scrip●ure
&
reason
confirme
it
.
For
Gen.
6.2
.
The
people
of
God
who
were
gathered
into
the
Church
,
&
professed
pure
Religion
in
their
assemblies
,
are
called
by
the
name
of
God
,
even
the
sons
of
God
and
by
this
title
are
distinguished
from
the
wicked
and
profane
,
who
are
called
the
sonnes
of
Adam
,
that
is
carnall
earthly
corrupt
men
.
Secondly
,
it
is
manifest
that
Abell
long
before
Seth
and
Enosh
did
worshippe
God
and
call
upon
his
name
,
and
so
undoubtedly
did
Adam
and
Seth
before
this
time
in
their
priuate
families
,
and
therefore
here
cannot
bee
meant
the
first
begining
of
mens
calling
upon
Gods
name
,
and
worshipping
him
.
but
certainly
the
first
beginning
of
Gods
worship
in
publick
assemblies
of
the
Church
in
set
places
,
and
at
set
times
even
everie
Sabbath
day
.
As
for
them
who
translate
this
place
,
that
when
Enosh
was
born
men
began
to
profane
the
name
of
the
Lord
,
they
make
way
for
diuers
absurdities
.
First
that
calling
upon
Gods
name
is
profanation
of
it
.
Secondly
,
that
profanation
began
in
the
family
of
Seth
,
or
at
the
least
by
the
increase
of
his
posterity
.
Thirdly
,
that
there
was
no
profanation
of
Gods
name
committed
by
Caine
and
bloody
Lamech
before
this
time
,
contrary
to
that
which
is
recorded
before
in
this
Chapter
ver.
8.
&
24.
Where
Lamech
is
brought
in
skorning
of
Gods
threatnings
.
And
as
we
haue
some
monuments
of
antiquity
which
shew
that
holie
assemblies
were
observed
as
religious
duties
of
the
holy
Sabbath
from
the
beginning
.
So
after
that
Israell
became
a
nation
,
and
God
set
up
his
Church
and
tabernacle
among
them
,
we
haue
most
cleare
and
expresse
commandements
of
God
given
by
Moses
to
them
and
all
their
posterity
,
that
they
should
do
no
servile
worke
,
as
appeares
Levit:
23.3.7.8
.
Num.
28
:
18
&
29.1
.
Deut.
16.8
.
And
that
the
Priests
and
Levites
toge●her
with
the
people
assemble
together
in
the
Temple
on
the
Sabbath
day
,
it
is
recorded
2
King
.
11.5
.
2
Cron.
23.8
.
But
I
need
not
insist
vpon
further
proofe
of
this
point
.
For
everie
man
of
reason
must
needes
confesse
,
that
no
publick
holy
Sabbath
duties
can
be
performed
but
in
publick
assemblies
.
The
Fourth
speciall
duty
of
the
Sabbath
(
unto
which
Gods
people
under
the
law
were
bound
;
after
the
time
of
the
law
written
by
Moses
,
and
the
publishing
of
the
promises
in
the
Scriptures
of
the
Prophe●s
)
was
the
publick
reading
,
and
expounding
of
the
law
&
the
Prophets
,
by
the
Priests
and
publick
teachers
,
and
reverent
hearing
of
them
by
the
people
.
This
is
manifest
by
the
places
before
named
,
to
proue
asolemne
rehearsall
of
the
promise
,
to
weet
:
Luk.
16.29
.
&
Ast:
15
:
21.
And
that
on
the
Sabbath
day
.
For
as
those
Scriptures
do
shew
that
the
promises
of
Christ
were
solemnly
rehearsed
.
And
out
of
Moses
and
the
Prophets
every
Sabbath
day
.
So
also
they
shew
that
Moses
and
the
Prophets
were
publickly
read
,
and
heard
in
their
weekely
holy
assemblies
,
and
by
this
meanes
the
people
were
taught
,
not
onely
in
the
promises
and
prophecies
of
Christ
to
beleeue
in
him
a
redeemer
to
come
:
but
also
in
all
the
righteousnes
and
duties
of
the
law
morall
,
and
all
the
judgments
;
ordinances
,
&
ceremonies
of
the
law
ceremonial
,
w●ich
was
their
Scoole-maister
to
lead
them
to
Christ
.
Wee
haue
also
to
this
purpose
another
plaine
testimony
Luk.
4.16
.
Where
it
is
said
,
that
our
Saviour
as
his
custome
was
,
went
into
the
Sinagogue
on
the
Sabbath
day
&
stood
up
to
read
,
and
the
booke
of
Isaiah
the
Prophet
was
delivered
unto
him
.
And
he
read
a
place
which
was
written
concerning
himselfe
,
and
expounded
it
vnto
them
with
the
generall
aprobation
of
the
assembly
.
Also
Ast
,
13.15
&
27
verses
.
Jt
is
testified
,
that
the
Iewes
in
their
Sinagogues
on
every
Sabbath
daie
,
had
Moses
and
the
Prophets
read
unto
them
publickely
:
both
in
forraine
countries
where
they
were
disperced
,
and
also
at
Ierusalem
and
in
their
own
countrie
.
And
that
this
was
an
auncient
practise
even
from
Moses
,
and
in
the
time
of
the
Iudges
,
and
the
Kings
of
Jsraell
and
Iudah
,
to
reade
the
law
in
the
holy
assemblies
,
and
to
heare
it
read
by
the
Priests
we
may
gather
from
Exod.
24.7
.
Where
it
is
said
,
that
Moses
read
the
Covenant
in
the
audience
of
the
people
,
&
Deut.
31·11
.
12
.
Where
the
Isralites
are
commanded
to
read
the
law
in
their
assemblies
,
in
the
hearing
of
all
men
,
women
&
children
.
I●
may
also
be
collected
from
I●sh.
8.34.35
.
Iudg.
18.3
.
&
2
Cron.
17.7.8.9
.
&
30.22
.
&
35.3
.
That
it
was
in
vse
after
the
Captivity
,
the
Historie
of
Nehemiah
testifies
Nehem.
8.4
,
&
9.3
.
The
auncient
division
of
the
five
bookes
of
Moses
into
54
lectures
,
that
th●y
might
be
read
over
once
in
every
yeare
,
by
reading
one
lecture
every
Sabbath
,
is
a
thing
soe
auncient
,
that
we
finde
no
mention
of
the
author
of
it
,
&
therfore
it
may
be
supposed
to
be
from
Moses
the
writer
of
those
books
.
And
the
reading
of
a
lecture
also
out
of
the
Prophets
everie
Sabbath
,
is
recorded
to
be
a
custome
long
before
Christs
birth
begun
,
by
occasion
of
the
Tirant
Antiochus
who
prohibited
the
Iewes
to
reade
the
law
of
Moses
in
their
Sabbath
assemblies
vnder
the
paine
of
death
.
As
we
read
in
the
Apocripall
History
of
the
Macchabees
lib.
1.
c.
1.59
.
Lexic●
cold
.
Whereupon
they
were
forced
insteed
of
the
Law
of
Moses
to
read
lectures
,
out
of
the
Prophets
as
Elias
Leuita
saith
,
and
euer
since
that
custome
is
retained
and
was
in
use
in
our
Saviours
daies
Luk.
4.16
.
The
fifth
speciall
dutie
of
sanctification
,
was
the
worshipping
of
the
Lord
,
which
as
it
is
required
of
Gods
people
in
priuate
and
upon
particular
occasion
at
all
times
:
So
publick
upon
the
Sabbath
day
,
and
in
all
holy
yearlie
Sabbaths
.
The
dutie
of
worshippe
consists
in
confession
of
sinnes
,
praiers
,
supplications
,
lauding
and
praising
God
,
singing
of
Psalmes
,
and
offering
of
free
will
offering
,
and
the
like
as
wee
read
,
Neh.
9.33
.
Levit.
26.3
.
Deut.
5.5
.
Where
confession
&
acknowledging
Gods
favours
is
called
worship
,
and
set
downe
for
apart
of
it
.
&
Gen.
4.26
.
&
12.8
&
13.4
.
and
Psa.
79.6
.
Where
the
name
of
invocation
and
calling
upon
God
by
prayer
is
used
by
Synechdoche
for
all
worship
in
in
generall
and
Exod.
15.1
.
Iud.
5.
Lauding
and
praising
God
with
singing
of
Psalmes
,
and
holy
Songs
are
rehearsed
as
a
speciall
part
of
Gods
worshippe
.
Now
this
worshippe
of
God
by
publick
confession
,
praiers
,
and
singing
of
praises
,
cannot
be
but
in
publick
assemblies
,
and
holy
convocations
which
are
especially
kept
on
the
Sabbaths
,
and
therefore
this
worshippe
must
needs
be
a
speciall
duty
of
the
Sabbath
and
one
part
of
the
sanctification
of
it
.
David
also
shewes
this
Psal.
42
:
3.
Where
he
saith
that
he
was
wont
to
go
up
to
the
House
of
God
,
among
the
multitude
which
kept
holy
day
,
with
the
voyce
of
joy
and
singing
.
And
the
92.
Psalme
which
is
intitul●d
a
Psalme
for
the
Sabbath
day
,
doth
proclaime
it
to
bee
a
good
and
necessarie
duty
on
that
day
,
To
giue
thankes
and
to
sing
prayses
to
the
name
of
the
Lord
,
to
shew
forth
his
loving
kindnesse
and
truth
from
morning
to
night
,
to
Triumph
in
his
works
,
to
speake
of
them
with
admiration
.
and
to
declare
his
mercies
and
judgments
and
what
a
rock
he
is
to
rest
on
.
These
are
the
most
notable
duties
which
Gods
people
were
bound
vnto
,
in
their
sanctifying
of
the
seventh
day
in
the
old
Testament
.
The
third
and
last
principall
head
comprehen●ing
the
rest
of
the
duties
.
which
did
belong
to
the
observation
of
the
Sabbath
in
the
old
Testament
is
the
day
it selfe
which
they
were
bound
to
keepe
for
their
weekly
Sabbath
,
that
is
the
last
day
of
the
week
even
the
seventh
from
the
beginning
of
the
creation
.
That
this
and
no
other
was
to
be
kept
for
their
weeklie
Sabbath
in
the
old
Testament
appeares
most
plainlie
by
three
things
.
First
because
it
was
the
day
which
God
blessed
with
the
greatest
blessing
of
al
which
were
giuen
and
reveal●d
before
the
resurrection
of
Christ
,
to
weet
:
the
promise
of
Christ
&
of
the
redemption
of
the
world
by
him
,
&
Gods
entering
into
the
Covenant
of
grae
with
man
,
&
Christs
open
actuall
undertaking
to
be
mans
mediatour
&
Saviour
in
whom
the
mutable
worke
of
creation
is
perfected
,
and
God
is
well
pleased
and
resteth
satisfied
:
as
J
haue
before
proved
.
Secondly
,
because
as
the
fathers
and
Isralites
obserued
it
according
to
Gods
commandement
in
the
first
institution
Exod.
16.
before
the
giving
of
the
law
from
Mount
Sina
:
So
in
giving
of
the
law
to
Jsraell
&
in
the
renuing
of
the
Commandement
by
Moses
vpon
divers
occasions
the
Lord
doth
expresly
require
the
keeping
of
the
seventh
day
for
his
holy
Sabbath
:
as
we
see
Exod.
20.
&
31.35
.
&
Deut.
5.
Thirdlie
,
because
not
onely
as
the
Prophets
and
holy
men
of
God
urged
&
taught
all
men
to
obserue
that
day
vntill
the
comming
of
Christ
.
But
also
our
Saviour
himselfe
all
his
life
time
on
earth
,
and
after
his
death
kept
this
Sabbath
by
resting
in
the
ground
.
And
the
Apostles
also
while
they
lived
among
the
Jewes
and
the
tabernacle
was
yet
standing
,
and
Moses
was
not
yet
buried
,
did
obserue
&
keep
for
orders
sake
the
old
Sabbath
of
the
seventh
day
as
appeares
Luk.
4.16
.
Ast:
13.13
.
and
diuers
other
places
.
CHAP.
18.
I
Am
come
now
to
the
last
place
,
to
the
speciall
Sabbath
duties
,
vnto
which
all
Christians
are
bound
under
the
Gospell
.
In
the
right
observation
of
the
Lords
day
which
is
their
holy
Sabbath
:
And
these
speciall
duties
may
be
reduced
to
the
common
&
generall
heads
before
named
.
The
first
which
come
here
to
be
handled
in
the
first
place
,
as
the
ground
upon
which
the
rest
are
builded
,
is
the
consideration
of
the
particular
day
of
the
weeke
which
they
are
bound
to
keepe
for
their
weekly
Sabbath
.
This
is
that
which
is
most
controverted
&
called
in
question
among
the
learned
in
this
age
,
&
therfore
comes
to
be
first
proued
and
clearly
demonstrated
by
testimonies
and
proofes
out
of
the
holy
Scriptures
,
which
being
performed
I
proceed
in
the
next
place
to
the
dutie
of
rest
,
&
will
shew
how
far
Christians
are
bound
unto
it
on
their
weekly
Sabbath
the
Lords
day
.
And
in
the
last
place
,
I
will
come
to
the
speciall
duties
of
sanctification
by
which
that
day
is
to
be
kept
holy
to
the
Lord
now
under
the
Gospell
.
First
for
the
day
it selfe
.
Some
are
of
opinion
that
it
is
the
same
which
was
from
the
begining
,
that
is
:
the
seventh
&
last
day
of
the
week
This
opinion
is
grounded
upon
the
bare
letter
of
the
law
,
as
it
was
giuen
both
in
the
institution
,
and
sanctifying
of
the
seventh
day
,
&
renewed
againe
in
the
fourth
Commandement
,
and
understood
by
the
fathers
in
the
old
Testament
.
J
confesse
that
the
words
of
the
law
,
if
we
take
them
as
they
were
limited
to
the
fathers
,
not
considering
wi●hall
how
and
upon
what
grounds
and
conditions
God
made
the
seventh
day
the
weekly
Sabbath
,
they
seeme
to
favour
their
opinion
.
For
if
we
conceiue
no
mo●e
but
a
mere
cessation
and
rest
of
God
from
his
works
on
the
six
daies
created
,
to
be
the
ground
of
the
law
,
then
we
may
also
conceiue
that
the
law
of
the
weekly
Sabbath
binds
all
mankind
to
that
particular
day
in
all
ages
,
because
the
ground
is
the
same
to
all
men
&
equally
belongs
to
all
men
,
in
all
times
to
the
worlds
end
.
O●hers
are
of
opinion
that
the
law
of
the
Sabbath
,
being
but
a
mere
ceremoniall
law
is
a
bolished
by
the
comming
of
Christ
,
and
bindes
not
us
under
the
Gospell
to
any
particular
day
.
And
that
it
is
free
for
the
Church
of
God
,
to
appoint
any
day
for
their
holy
assemblies
,
and
that
Christians
haue
no
Sabbath
,
neither
are
bound
to
keepe
any
such
rest
as
the
law
required
in
the
old
Testament
.
Others
hold
that
the
law
of
the
Sabbath
is
naturally
simply
morall
,
in
the
generall
nature
of
it
as
it
requires
a
weekly
Sabbath
to
be
sanctified
and
kept
holy
,
and
that
the
particular
determination
of
the
daie
is
an
honour
and
prerogatiue
which
belongs
to
Christ
the
Redemer
who
is
the
Lord
of
the
Sabbath
.
And
that
it
was
the
purpose
of
God
from
all
eternity
and
in
the
first
giving
of
the
law
,
as
to
consecrate
the
seventh
day
in
memory
of
God
perfecting
all
the
works
of
creation
,
&
resting
from
them
on
that
day
,
so
also
to
consecrate
by
the
resurrection
of
Christ
;
the
first
day
of
the
weeke
to
be
ever
after
the
weekly
Sabbath
in
honour
and
memory
of
the
worke
of
redemption
,
which
on
that
day
was
fully
perfected
by
Christs
rising
from
the
dead
,
and
entering
into
that
state
of
glory
,
in
which
he
rests
for
ever
,
hauing
no
more
to
do
for
the
ransoming
and
redeming
of
mankinde
.
Gods
justice
being
full
satisfied
.
The
first
of
these
opinions
being
grounded
vpon
a
carnall
vndestanding
,
and
imperfect
sence
of
the
words
of
the
law
,
hath
but
a
weake
and
sandy
found●tion
,
and
because
as
the
first
authors
of
it
were
blasphemous
hereticks
which
erred
in
diuers
fundamental
points
of
christian
faith
and
Religion
:
Soe
also
the
reviuers
of
it
,
are
either
cursed
Anabaptists
,
or
men
who
doe
not
rightly
vnderstand
the
law
nor
the
groundes
and
conditions
vpon
which
it
requires
an
holy
weekly
Sabbath
.
Therefore
it
is
justly
hated
and
rejected
as
a
Jewish
errour
,
&
the
maintainers
thereof
haue
in
all
true
Christian
Churches
of
all
ages
beene
branded
with
the
name
of
hereticall
and
Iudaicall
Sabbatarians
.
And
I
need
not
spend
any
precious
time
in
confuting
it
,
and
the
frivolous
fallacies
by
which
it
is
maintained
.
The
second
opinion
being
too
rashly
conceived
,
and
vnadvisedlie
professed
and
held
by
some
godly
Divines
of
the
reformed
Churches
,
who
in
this
point
do
much
contradict
themselves
,
also
being
an
unsound
opinion
and
therefore
well
relished
by
Popish
Schoole-men
,
malicious
Iesuites
,
licentious
Liber●ines
and
men
of
profane
hearts
,
hath
no
ground
in
the
Scriptures
,
nor
any
sound
Orthodox
writings
of
any
auncient
fathers
:
Yea
bringing
great
confusion
into
the
Decalouge
which
is
the
summe
of
the
morall
law
,
and
laying
a
foule
staine
upon
our
Church
which
hath
appointed
the
commandement
of
the
Sabbath
,
to
be
read
among
the
tenne
Commandements
,
and
enjoynes
the
people
to
pray
that
God
would
incline
their
hearts
to
keepe
that
law
,
as
well
as
all
and
everie
one
of
the
rest
.
Therefore
I
shall
not
spend
any
time
in
the
confutation
of
it
:
The
arguments
which
are
brought
for
the
confutation
of
the
contrary
truth
,
will
sufficiently
raze
and
vtterly
abolish
it
,
out
of
the
hearts
of
all
true
Christians
.
The
third
opinion
is
most
agreeable
to
the
holy
Scripture
,
and
the
common
Doctrine
of
the
Orthodox
writers
both
of
auncient
and
later
times
,
especially
of
the
most
godly
and
learned
in
the
Church
of
England
,
who
haue
heretofore
writen
learned
treatises
of
the
Sabbath
,
and
expositions
of
the
ten
Commandements
of
the
Decalogue
.
And
therefore
I
wil
bee
bold
here
againe
to
commend
it
to
you
for
an
undoubted
truth
▪
which
I
haue
aboundantly
proued
&
confirmed
by
many
demonstratiue
convincing
arguments
already
,
partly
in
that
large
search
which
J
haue
made
before
into
the
nature
of
the
law
of
the
sabbath
;
and
that
description
which
I
haue
made
of
it
,
but
most
fully
in
that
passage
where
I
proued
the
change
of
the
day
by
the
resurrection
of
Christ
from
the
seventh
to
the
first
day
of
the
weeke
now
vnder
the
Gospel
,
and
brought
diuers
argumen●s
to
shew
that
the
law
which
God
gaue
for
the
keeping
holy
of
a
seventh
day
in
every
weeke
(
at
the
first
institution
of
the
Sabbath
here
in
my
text
;
and
renewed
againe
on
mount
Sina
,
and
giue
●f●en
in
charge
by
Moses
to
Israell
)
doth
now
as
strictly
binde
us
to
keepe
an
holy
Sabbath
on
the
Lords
day
in
everie
weeke
,
as
it
bound
the
auncient
people
of
God
in
the
old
Testament
to
keepe
the
Sabbath
of
the
seventh
day
.
But
for
the
confirming
of
your
hearts
in
the
beleife
of
this
truth
,
and
in
the
knowledge
of
this
duty
.
I
will
not
multiply
any
new
arguments
,
onely
that
you
may
more
firmely
retaine
it
in
your
memories
and
still
beare
it
in
minde
,
that
you
are
in
conscience
bound
to
keepe
only
the
Lords
daie
and
none
other
for
your
weekly
Sabbath
in
these
times
of
the
Gospell
:
J
will
bri●fly
touch
and
explaine
some
principall
heades
which
haue
beene
before
laid
down
at
large
and
in
ample
manner
.
The
summe
whereof
is
this
;
Namely
:
That
although
the
law
of
the
Sabbath
is
not
a
law
of
nature
in
●hat
rigid
sence
in
which
some
do
conceive
it
,
that
is
a
law
written
in
mans
heart
expresly
and
distinctly
in
the
creation
which
by
the
mere
instinct
of
nature
,
and
direction
of
naturall
reason
did
lead
man
to
keepe
everie
seventh
day
of
the
weeke
an
holie
Sabbath
to
the
Lord
.
But
that
indeed
it
came
in
after
mans
fall
together
with
the
promise
of
Christ
,
and
therefore
is
more
fitly
called
a
law
of
grace
,
and
a
Positiue
Evangellicall
law
requiring
duties
of
obedience
to
God
which
chiefly
and
especiallie
tend
to
begit
grace
&
and
increase
holinesse
in
men
.
Yet
it
is
not
simply
Positiue
.
nor
soe
Evangellicallie
morall
,
but
that
it
may
in
some
sence
and
respect
bee
called
naturall
also
.
For
first
it
requires
some
duties
of
obedience
which
in
their
owne
nature
are
Good
and
profittable
,
though
the
law
giuer
had
not
by
expresse
commandement
revealed
his
will
that
they
should
be
done
,
such
is
the
giuing
,
no
wof
rest
&
int●rmission
of
bodilie
labour
and
toile
,
to
our
bodies
and
to
the
bodies
of
our
servants
and
labouring
cattell
one
whole
day
in
everie
weeke
ouer
and
besides
that
which
they
haue
in
the
time
of
sleepe
in
the
darknesse
&
dead
of
the
night
.
This
is
according
to
naturall
reason
and
common
equitie
.
Secondly
,
it
commands
some
duties
of
Gods
Worship
and
service
which
man
by
the
law
of
nature
was
bound
to
performe
in
his
innocency
and
which
are
naturally
morall
,
as
lauding
and
praising
God
,
and
giuing
to
him
all
honour
and
reverence
in
the
most
solemne
and
pu●lick
manner
.
Thirdly
,
it
commands
such
holy
spirituall
works
of
grace
,
&
such
duties
of
sanctification
,
as
in
thei●
own
nature
worke
to
the
sanctifying
of
men
more
&
more
,
&
to
make
them
capable
of
eternall
rest
in
heaven
,
&
of
the
full
fruition
of
God
.
As
for
example
:
Meeting
upon
a
set
daie
in
everie
week
in
holy
assemblies
,
for
to
heare
&
read
Gods
word
,
publick
instructions
,
exhortations
,
&
mutuall
provocations
to
piety
,
sanctity
&
Christian
charity
.
Fourthly
,
the
patticular
day
of
the
week
which
the
law
commands
to
be
kept
for
an
holy
Sabbath
,
is
separated
upon
such
a
just
ground
&
reason
in
the
first
institution
of
the
Sabbath
,
and
blessed
by
God
with
such
a
blessing
aboue
other
daies
of
the
week
,
that
whosoever
knows
the
law
&
true
intent
&
meaning
of
it
,
&
rightlie
unde●stands
the
ground
of
the
Sabbath
mentioned
in
the
law
,
he
must
by
the
light
both
of
nature
&
grace
,
he
forced
to
confesse
&
acknowledge
the
particular
day
which
the
law
commands
to
bee
kept
an
holie
Sabbath
both
in
the
old
&
new
testament
.
For
the
law
doth
not
command
one
day
in
seven
to
be
an
holy
rest
simply
&
merely
for
the
pleasure
of
the
lawgiuer
,
because
he
would
haue
it
soe
,
&
for
no
other
reason
:
but
for
very
good
reason
&
upon
a
ground
because
he
dignified
the
day
of
the
Sabbath
&
blessed
it
aboue
all
other
daies
with
a
singular
blessing
:
&
our
owne
reason
doth
tell
us
,
that
the
particular
day
of
the
weeke
,
which
hath
in
it
the
true
reasons
&
the
honour
&
blessing
of
the
sabbath
,
it
ought
by
the
law
to
be
obserued
for
the
holy
sabbath
&
none
other
,
while
it
retaines
that
honour
&
blessing
,
&
hath
the
true
reasons
properly
annexed
to
it
.
Now
it
it
most
manifest
to
all
who
read
the
Scriptures
,
&
are
well
exercised
in
Gods
word
&
law
:
That
as
the
seventh
&
last
day
of
the
weeke
was
blessed
,
honoured
&
adorned
by
God
with
the
greatest
blessing
which
God
gaue
to
the
world
in
the
old
Testament
,
to
weet
:
the
promise
of
Christ
the
Redeemer
of
the
world
,
&
Gods
entring
into
the
Couenant
of
grace
&
of
eternall
life
&
salvavation
with
man
,
also
Gods
perfecting
of
the
whole
worke
of
creation
,
by
revealing
&
giving
in
promise
the
worke
of
Redemption
,
&
his
resting
in
Christs
mediation
on
that
day
vndertaken
&
begun
.
And
therefor
every
reasonable
man
must
by
his
own
reason
be
induced
,
&
lead
to
acknowledg
that
day
the
fittest
&
most
worthy
of
all
daies
in
the
week
to
be
the
holy
Sabbath
,
&
to
be
spent
in
thankfull
commemoration
of
Gods
free
loue
&
bountie
to
mankinde
.
During
the
whole
time
of
the
old
Testament
before
the
comming
of
Christ
.
So
likewise
God
hauing
now
under
the
Gospel
transferred
this
honour
to
the
first
day
of
the
week
,
that
is
become
a
blessed
day
aboue
all
other
daies
,
being
blessed
of
God
with
a
blessing
farr
more
excellent
then
that
of
the
seventh
day
,
to
weet
:
the
actuall
performance
of
the
promise
by
giving
&
exhibiting
Christ
a
perfect
actuall
redeemer
in
his
resurrection
without
which
resurrection
all
our
preaching
of
Christ
,
&
all
our
faith
in
Gods
promises
would
prove
vaine
as
the
Apostle
proueth
.
1
Cor.
15.
Therfore
every
man
must
out
of
common
reason
&
equity
conclude
,
that
together
with
the
ground
&
reason
of
the
Sabbath
which
God
hath
now
removed
from
the
seventh
to
the
first
day
,
he
hath
also
remoued
the
honour
&
festiuall
solemnity
of
the
Sabbath
.
Also
his
first
law
which
enjoyneth
man
to
keep
that
day
for
the
holy
Sabbath
which
God
hath
blessed
with
the
grea●est
blessing
,
doth
bind
all
Christians
to
obserue
the
Lords
day
for
their
weekly
Sabb●th
under
the
Gospel
:
And
in
a
word
that
it
were
a
thing
most
vnequall
&
unjust
,
if
a
man
or
any
Church
should
goe
about
to
set
up
for
the
weekely
Sabbath
any
other
day
which
God
hath
not
dignified
&
honoured
with
so
great
a
blessing
.
Now
upon
these
pr●missed
reasons
,
I
hope
it
appeares
manifestly
.
First
that
though
the
Commandement
of
the
weekly
Sabbath
is
no
dict●te
of
nature
:
but
a
positiue
Evangellicall
law
:
yet
it
doth
by
common
naturall
reason
as
well
as
by
the
light
of
grace
direct
every
reasonable
man
to
the
partilar
day
of
the
weekly
Sabbath
as
to
the
seventh
day
in
the
old
Testament
,
so
to
the
first
in
the
new
Testament
.
And
no
resonable
man
can
deny
it
to
be
the
most
equall
which
this
law
binds
men
unto
,
but
vpon
the
true
grounds
of
the
Sab:
well
weighed
&
considered
must
be
forced
to
confesse
,
that
as
the
seventh
day
was
most
worthy
of
the
honour
of
the
Sabbath
,
&
had
it
before
Christs
full
exhibition
in
his
resurrection
,
so
ever
since
the
Lords
day
the
first
of
the
week
is
become
the
true
Sab:
of
Christians
,
&
none
hath
power
to
giue
that
honour
to
any
other
day
.
Secondly
,
it
is
here
manifest
:
that
though
Christ
the
sonne
of
God
made
also
the
son
of
man
,
&
mans
redeemer
is
the
Lord
of
the
Sab:
&
the
determination
of
the
particular
day
of
the
week
depends
on
him
,
and
none
other
haue
the
honour
&
pror●g●tiue
to
appoint
the
particular
day
,
but
he
only
.
Yet
we
must
not
conceiue
that
Christ
by
his
bare
will
sets
downe
the
particular
day
,
&
that
the
day
is
to
be
obserued
only
because
of
his
bare
will
&
commandement
,
&
that
any
other
is
as
fit
&
worthy
as
the
seventh
,
&
the
first
if
he
would
be
pleased
at
any
time
to
comm●nd
the
same
.
But
we
are
to
hold
th●●
Christ
is
the
Lord
▪
of
the
Sabbath
,
&
hath
the
determination
of
the
particular
day
depends
on
him
the
Redeemer
,
onely
because
the
ho●y
Sabbath
is
founded
and
builded
upon
him
,
and
in
him
alone
are
to
be
found
all
the
meane
and
essentiall
grounds
and
reasons
both
of
the
Sabbath
and
alsoe
●f
the
particular
day
wherein
hee
requires
that
it
should
be
obserued
.
If
he
had
not
undertaken
mans
redemption
from
death
and
hell
,
and
mans
exaltation
to
eternall
rest
and
glory
,
there
had
beene
neither
any
place
for
mans
keeping
of
a
Sabbath
nor
anie
use
of
it
to
fit
him
for
heaven
or
to
be
a
pledg
of
eternall
rest
in
heaven
.
Jf
God
had
not
on
the
seventh
day
promised
Christ
the
blessed
seed
to
redeeme
man
from
death
,
to
purchase
life
for
him
,
and
to
continue
to
him
the
benefit
of
the
creatures
,
and
to
perfect
his
creation
.
Surely
it
had
not
been
the
most
blessed
day
of
the
weeke
,
neither
would
God
haue
instituted
it
to
be
a
weekly
Sabbath
at
the
first
,
and
soe
to
continue
untill
the
comming
of
Christ
.
And
if
God
had
not
raised
up
Christ
on
the
first
day
of
the
weeke
,
and
so
exhibited
him
aperfect
redeemer
;
and
fully
performed
his
promise
.
Then
the
first
day
had
not
beene
made
a
more
blessed
day
then
the
seventh
and
all
other
daies
of
the
weeke
.
And
the
Lord
Christ
would
never
haue
made
that
day
of
the
weeke
his
Sabbath
alwaies
after
,
neither
would
his
holy
Apostles
by
inspiration
of
his
spirit
being
moued
to
call
it
the
Lords
day
,
and
to
obserue
it
,
and
teach
others
to
obserue
it
for
their
day
of
holy
assemblies
for
the
performing
of
all
holy
Sabbath
duties
.
And
thus
we
see
Christ
is
the
Lord
of
the
Sabbath
,
and
so
determines
the
particular
day
of
the
weeke
,
not
by
his
bare
will
&
word
,
but
by
bringing
in
such
blessings
on
the
seventh
or
first
day
of
the
week
,
as
made
the
one
of
them
most
worthy
under
the
new
testament
to
bee
the
holy
Sabbath
,
to
be
kept
and
obserued
of
all
Gods
people
,
vnto
the
observation
whereof
they
are
justly
lead
by
the
light
both
of
grace
and
nature
:
And
it
is
not
either
in
the
power
of
man
or
any
other
creature
or
in
the
just
will
of
God
,
or
agreeable
to
the
will
of
the
Lord
Christ
and
the
wisedome
of
his
spirit
to
appoint
any
other
day
for
the
weekly
Sabbath
,
but
onely
the
day
of
the
Lord
Christ
,
that
is
the
day
of
him
promised
in
the
old
,
and
the
day
of
him
fully
exhibited
in
the
new
Testament
.
The
first
of
which
and
no
other
the
fathers
were
bound
to
keepe
for
their
holy
rest
of
old
.
And
the
later
and
no
other
is
our
weekly
Sabbath
and
the
due
obseruation
of
that
particular
,
is
the
first
speciall
Sabbath
duty
of
all
Christians
under
the
time
of
the
Gospell
untill
the
last
resurrection
.
The
second
sort
of
speciall
duties
vnto
which
all
true
Christians
are
bound
unto
,
in
their
obseruation
of
the
Lords
day
,
which
is
the
christian
Sabbath
,
are
the
duties
of
rest
&
cessation
from
all
worldly
affaires
which
now
follow
to
be
handled
in
the
n●x●
place
.
Concerning
which
J
finde
much
diuersity
both
of
opinion
and
practise
,
not
only
betweene
true
Christians
of
the
reformed
Churches
,
and
Antichristian
Papists
&
other
hereticks
,
but
also
in
the
reformed
Churches
among
themselves
.
First
for
the
Church
of
Rome
,
and
all
that
are
of
her
faction
devoted
to
her
superstition
and
Idolatry
,
and
marked
with
the
marke
of
the
beast
which
beares
up
the
Romish
Babylon
,
though
diuers
of
their
learned
Scoole-men
haue
heretofore
maintained
a
very
strict
obseruation
of
rest
on
the
Lords
day
.
Yet
now
in
later
times
both
in
Doctrine
&
practise
they
are
growne
uery
desolate
,
especially
the
Romish
Catholicks
which
liue
among
us
,
turning
the
Lords
day
into
a
day
of
liberty
,
and
spending
a
great
part
of
it
in
sports
,
plaies
,
revelling
other
bodily
exercises
which
are
carnall
,
fleshly
,
prophane
and
impious
.
As
if
so
be
their
irreligious
prophanenesse
were
at
strife
with
their
Idolatrous
religion
.
and
at
great
emulation
contending
which
should
out
go
&
ouer
runne
the
other
in
carrying
them
with
greater
speede
to
hell
.
Yea
to
shew
and
make
it
manifest
to
the
world
,
that
the
Romish
man
of
sinne
is
that
great
Antichrist
,
which
exalts
himselfe
aboue
al
that
is
called
God
,
euen
aboue
the
true
God
,
&
the
Lord
Iesus
Christ
whose
vicar
he
in
hipocrisie
makes
himself
.
The
Church
of
Rome
doth
teach
and
urge
her
Uassals
to
ke●p
yearelie
holie
daies
most
strictly
,
which
are
of
her
owne
devising
,
which
the
pope
hath
commanded
to
be
observed
in
honour
of
his
Cananized
Saints
:
&
in
the
mean
time
opposeth
with
many
great
profanations
the
Lords
day
,
which
the
Lord
hath
consecrated
by
his
resurrection
.
Which
day
being
blessed
by
God
with
the
greatest
blessing
aboue
all
other
daies
of
the
weeke
,
is
by
the
law
which
God
gaue
from
the
beginning
,
commanded
to
bee
kept
for
the
Lords
holy
Sabbath
weeklie
.
Secondly
,
there
are
of
the
hereticall
faction
of
the
Anabaptists
,
Antimonians
,
families
&
other
such
prophane
Sectaries
,
which
make
little
so●
any
law
of
God
or
man
,
saving
onlie
the
dictate
of
their
faniticall
●pirit
.
And
left
the
commandement
of
the
weekly
Sab:
least
they
should
seeme
to
be
subject
to
Gods
law
and
to
be
be
his
(
servants
which
they
account
slauerie
)
and
not
absolute
Libertines
and
sonnes
of
Beliall
which
haue
cast
of
the
Lords
yoke
.
These
esteem
and
obserue
no
daie
at
all
,
but
according
to
their
own
fancie
,
&
make
the
Lords
day
so
far
as
they
dare
for
feare
of
men
a
market
day
of
buying
and
selling
wa●es
,
&
a
daie
of
labour
,
and
of
bearing
and
carrying
our
burdens
as
they
well
know
who
haue
beene
at
Amsterdam
where
such
heretickes
and
sectaries
are
tolerated
.
Thirdlie
,
among
Christians
of
the
reformed
Churches
there
is
a
difference
both
in
Doctrine
and
practise
.
Some
of
the
reformed
Churches
,
who
out
of
their
extreme
hatred
to
Popish
superstition
,
and
to
all
Popish
rites
and
Ceremonies
,
being
unwilling
to
retaine
any
thing
which
was
used
in
poperie
,
except
there
bee
some
expresse
Commandement
or
example
for
it
in
the
Scriptures
,
especiallie
of
the
new
Testament
,
and
labouring
to
overthrow
the
whole
Hierachie
and
gouernment
of
the
Church
by
Bishops
,
&
all
bodily
rites
:
they
do
in
the
heat
of
their
zeale
so
violently
set
themselues
against
Popish
superstious
holie
dayes
,
that
they
goe
about
to
take
away
all
observations
of
daies
,
and
they
haue
proceeded
so
farre
,
as
to
deny
that
any
either
weekely
Sabbath
,
or
yearelie
set
feast
,
ought
to
be
kept
holy
by
any
speciall
law
or
commandement
of
God
.
They
teach
that
the
Sabbath
as
it
was
commanded
to
be
kept
of
old
,
was
a
mere
ceremoniall
&
shaddow
of
things
which
are
accomplished
in
Christ
,
and
that
is
now
a
bolished
.
But
because
it
is
a
thing
necessary
for
the
hauing
of
holy
assemblies
,
and
for
good
order
in
the
Churches
,
that
there
should
be
a
set
day
either
a
seseventh
or
sixth
day
of
eight
dayes
:
And
because
the
law
of
nature
requires
that
Christian
people
should
haue
some
daies
of
rest
from
hard
labour
for
the
refreshing
of
themselves
,
and
their
seruants
and
cattell
:
therefore
the
Church
of
God
m●y
appoint
any
day
of
the
weeke
.
And
in
honour
of
the
resurrection
of
Christ
on
that
day
,
hath
from
the
time
of
the
Apostles
agreed
to
keepe
that
day
for
the
Lords
day
,
not
out
of
any
opinion
that
God
hath
blessed
&
sanctified
it
aboue
all
other
daies
of
the
weeke
,
but
onely
for
good
orders
sake
,
and
that
it
is
lawfull
for
Gods
people
,
after
publick
exercises
of
religion
and
some
needfull
rest
and
refreshing
,
to
use
necessarie
laboures
and
bodily
recreations
;
which
in
themselves
are
not
sinfull
and
unlawfull
,
neither
do
hinder
publick
duties
of
religion
and
of
Gods
worship
.
But
on
the
contrarie
it
is
the
common
doctrine
of
the
most
godly
and
learned
in
the
Church
of
England
,
ever
since
the
reform●●ion
of
religion
held
,
maintained
&
taught
,
that
although
Christians
are
by
Christ
freed
from
the
observation
of
the
seventh
day
,
which
was
the
Sabbath
of
the
old
Testament
,
and
from
that
servile
bondage
and
rigorous
rest
which
the
law
litterally
and
carnally
vnderstood
did
impose
on
them
,
or
rather
they
by
their
carnal
exposition
&
wresting
of
the
law
did
impose
on
themselves
,
as
not
kindling
of
a
fire
,
nor
liberty
to
heal
the
sick
,
nor
to
do
any
worke
of
charitie
and
necessity
on
the
S●bbath
day
,
which
could
not
without
danger
be
deferred
.
Yet
they
are
bound
by
the
law
which
was
first
giuen
here
in
my
text
,
and
after
by
Moses
and
the
Prophets
,
to
keepe
in
everie
weeke
an
holy
rest
,
and
that
on
the
first
day
which
is
the
Lords
day
,
because
God
hath
blessed
it
with
a
blessing
aboue
all
other
daies
,
even
by
exhibiting
Christ
a
perfect
redeemer
in
his
resurrection
,
and
hath
thereby
consecrated
that
day
to
be
his
holie
sabbath
.
And
that
all
bodilie
laboures
,
sports
and
recreations
,
and
all
worldly
negociation
,
are
by
Gods
law
strictly
prohibited
now
under
the
Gospell
,
as
they
were
in
the
daies
of
the
Patriarches
,
and
Prophets
,
and
under
the
law
,
Because
indeed
and
in
truth
they
crosse
the
holie
purpose
of
God
which
he
hath
manifested
in
his
law
,
and
are
impediments
of
those
holy
exercises
,
which
are
required
in
the
sanctification
of
his
holie
day
.
This
doctrine
and
practise
I
hold
to
be
the
best
,
and
this
we
are
all
bound
to
receiue
and
imbrace
and
to
cleaue
vnto
it
,
not
onely
because
it
is
the
Doctrine
of
our
Mother
Church
,
commended
to
us
in
the
book
of
homilies
,
established
by
divets
lawes
statutes
and
constitutions
still
in
force
:
but
also
because
it
is
most
consonant
to
the
sacred
Scriptures
,
the
precepts
and
practise
of
the
Apostles
,
and
to
the
common
Doctrine
of
the
purest
and
most
holy
Orthoxe
of
the
auncient
fathers
in
the
Primitiue
times
,
and
ages
next
succeeding
after
the
Apostles
,
as
by
Gods
assistance
as
J
shall
make
cleare
and
manifest
.
In
the
justifying
&
proving
of
this
Doctrine
,
and
in
laying
open
the
speciall
duties
of
Christians
which
concerne
rest
and
cessation
from
all
worldly
negociation
,
and
bodilie
laboures
,
on
the
Lords
daie
which
is
the
Christian
Sabbath
:
I
will
shew
:
First
of
all
.
That
rest
and
c●ssation
from
all
bodilie
laboures
about
the
worldlie
businesse
,
and
from
all
servile
and
and
earthlie
workes
which
concerne
this
fraile
life
,
is
a
necessarie
dutie
which
God
requires
by
his
law
of
all
Christians
on
the
Lords
daie
,
which
is
their
Holie
weeklie
Sabbath
vnder
the
Gospell
.
2.
That
Gods
law
rightlie
understood
doth
in
respect
of
rest
from
worldly
cares
,
and
all
bodily
workes
and
pleasures
,
as
strictly
binde
us
vnder
the
Gospell
on
the
Lords
day
as
it
bound
the
fathers
upon
their
seventh
day
in
the
old
Testament
.
3.
I
will
shew
how
far
Gods
word
&
law
doth
allow
of
bodily
exercises
which
concerne
this
life
,
and
how
farre
in
such
exercises
we
may
goe
with
good
warrant
upon
the
Lords
holy
Sabbath
,
and
what
exercises
are
condemned
in
the
word
of
God
.
CHAP.
19.
FOR
the
full
proofe
of
the
first
point
,
there
are
many
strong
and
invincible
arguments
grounded
vpon
the
word
and
law
of
God
,
upon
the
generall
consent
of
Orthodox
divines
both
auncient
and
moderne
,
even
upon
the
confession
of
them
who
in
this
point
much
differ
,
and
seeme
to
deny
that
the
Lords
day
either
is
,
or
ought
to
be
called
a
Sab.
In
it
thou
sh●lt
not
do
any
worke
thou
nor
thy
son
nor
thy
servant
nor
thy
cattell
:
&
Exod.
35.2
Leuit.
23.7
.
Yee
shall
do
no
servile
work●
therein
,
whosoeve●
doth
any
work
therin
shall
be
put
to
death
.
The
reasons
why
the
Lord
requires
rest
from
all
servile
worke
on
the
Sabbath
day
are
two
.
First
because
he
who
is
the
Lord
our
God
and
our
Redeemer
,
hath
on
that
day
rested
from
his
worke
,
and
him
we
ought
to
imitate
if
we
will
enter
into
his
rest
.
Secondly
,
because
he
hath
blessed
the
day
which
is
his
Sabbath
aboue
all
daies
of
the
weeke
,
and
wheresoever
the
causes
and
reasons
stand
firme
,
there
the
law
is
still
in
force
.
Now
this
law
of
the
Sabbath
doth
reach
to
the
Lords
day
:
(
As
J
haue
proved
before
)
&
the
reason
vpon
which
it
requirs
rest
from
se●vile
works
are
much
more
to
be
found
in
the
Lords
day
which
is
the
Christian
Sab:
then
in
the
Old
Sabbath
of
the
seventh
day
.
For
in
it
Christ
who
is
God
ouer
all
blessed
for
ever
,
and
who
is
our
Redeemer
from
a
greater
then
Egyptian
bondage
,
even
the
slauery
of
sinne
,
death
and
hell
,
and
the
Divell
,
hath
rested
from
the
great
worke
of
redemption
as
God
the
Creatour
did
one
the
seventh
day
from
the
worke
of
creation
.
And
this
day
is
now
by
Christs
resurrection
in
which
Christ
perfected
mans
redemption
,
blessed
with
a
blessing
farre
more
excellent
then
any
wherewith
God
blessed
the
seventh
day
.
Therfore
this
is
the
Sabbath
now
under
the
Gospell
,
&
in
it
God
requirs
of
us
by
his
law
a
rest
&
total
cessation
from
al
servile
works
.
Secondly
whatsoever
day
is
the
Lords
holy
day
,
&
a
day
of
holy
convocations
&
assemblies
that
is
a
Sab:
of
rest
from
al
servile
works
&
worldly
busines
,
Lords
day
:
Revel
:
1
:
10
:
that
is
,
the
day
which
is
universall
,
sacred
,
&
holy
to
the
Lord
in
an
high
degree
.
For
whatsoever
things
haue
the
Lords
name
named
on
them
,
are
such
,
as
all
confesse
&
many
examples
of
Scripture
proue
abundantly
:
All
the
auncient
fathers
&
doctors
of
the
Church
who
immediatly
&
in
the
●ext
ages
succeed
the
Apostles
,
do
proclaime
it
to
be
the
chief
holy
day
of
Christians
;
even
the
Queene
&
supreme
Lady
of
dayes
:
So
Ignatius
cals
it
as
J
haue
often
before
noted
:
also
the
day
of
their
holie
assemblies
wherin
they
did
come
together
to
preach
,
read
,
expound
,
&
heare
Gods
word
,
to
worshipp
God
,
to
pray
&
to
praise
God
with
their
one
voyce
,
to
receiue
the
Sacramentt
and
offer
up
almes
.
So
Iustin
Martyr
affirmes
:
The
rest
of
the
most
learned
fathers
,
as
Basill
,
Nazianzene
,
Chrysostome
,
Hyerome
,
&
Austen
,
do
all
extoll
it
for
the
Lords
high
roiall
holy
daie
,
the
chief●
,
primate
,
&
first
fruites
of
daies
,
as
the
learned
of
all
sides
know
&
co●fesse
,
even
Calvin
,
&
his
followers
,
who
made
a
doubt
&
scruple
of
calling
it
the
Sab:
or
observing
it
for
a
Sab:
of
holy
rest
by
any
warrant
from
Gods
law
.
Therefore
none
can
with
any
good
reason
deny
,
that
one
maine
duty
of
this
day
is
rest
from
all
earthly
workes
.
Thirdly
,
Now
Christ
who
is
the
body
and
substance
of
all
types
and
shaddowes
,
hath
not
by
his
comming
so
fulfilled
the
rest
of
the
weekly
Sabbath
,
but
there
is
as
great
,
as
holy
and
as
necessary
use
of
it
to
us
Christians
,
as
there
was
to
the
people
of
God
in
the
Old
Testament
.
First
,
we
haue
as
much
and
more
need
of
refreshing
our
weak
bodies
,
and
the
bodies
of
our
servants
and
labouring
cattell
then
they
had
,
by
keeping
a
weekly
Sabbath
,
for
we
are
grown
farre
more
weake
and
feeble
,
and
of
shorter
life
then
they
were
.
Secondly
,
we
haue
as
great
neede
of
seperating
,
sequestring
,
and
recalling
our
minds
and
affections
from
all
worldly
cares
negociations
,
and
pleasures
,
●hat
we
may
haue
pleasure
and
freedome
to
worship
and
serue
God
,
and
devote
one
day
in
everie
weeke
to
publick
assemblies
for
our
edification
in
grace
faith
and
holin●sse
.
For
we
are
more
full
of
infirmities
,
and
doe
decay
and
grow
corrupt
more
and
more
,
as
all
the
world
doth
,
and
haue
need
of
all
outward
helpes
more
then
they
.
Thirdlie
,
as
rest
from
all
workes
and
labours
which
concerne
this
life
was
necessarie
and
of
great
vse
to
Adam
,
and
al
the
fathers
,
to
withdraw
their
hearts
and
mind●s
from
placing
their
felicitie
and
seeking
happinesse
in
this
world
,
and
to
put
them
in
remembrance
,
that
(
being
fallen
from
that
integrity
in
which
they
were
created
,
and
the
first
covenant
of
life
by
mans
owne
workes
,
being
broken
and
made
voyd
by
the
first
fall
and
disobedience
)
there
is
no
hope
of
life
or
of
any
true
blessednesse
.
Soe
it
is
of
no
lesse
use
,
but
of
much
more
necessitie
for
us
,
who
are
farre
more
eagre
after
the
world
,
more
readie
to
place
our
felicitie
in
earthly
things
,
and
more
proud
and
arrogant
,
readie
to
glorie
in
our
own
merits
,
&
to
boast
of
our
own
righteousnesse
,
●s
we
see
by
common
course
of
the
world
,
which
now
a
daies
soe
madlie
doateth
after
Popish
and
Pelagian
merits
.
F●ur●hlie
,
as
Gods
commanding
of
a
weeklie
rest
to
be
given
to
man
and
beast
;
and
the
resting
of
the
fathers
on
the
Sabbath
day
,
from
servile
workes
and
labour
which
came
in
as
a
curse
for
sinne
,
were
of
great
vse
to
teach
them
,
and
to
be
a
pledge
,
and
token
unto
them
,
that
God
did
rest
in
Christs
mediation
,
and
his
justice
was
fullie
satisfied
,
and
his
wrath
appeased
towards
them
,
by
that
satisfaction
which
Christ
had
vndertaken
to
make
,
and
that
the
sting
of
sinne
and
death
,
and
the
bitternesse
of
the
curse
was
taken
awaie
by
him
.
So
likewise
it
is
of
the
same
use
still
to
us
,
and
we
haue
as
much
need
of
the
same
weekly
holie
r●st
,
to
make
us
feele
more
sensible
,
and
relish
more
sweetly
the
virtue
of
Christs
satisfaction
,
the
sweetnesse
whereof
wee
through
our
dullnesse
can
hardlie
tast
and
relish
,
and
many
amongst
us
make
a
doubt
whether
there
be
any
such
satisfaction
of
Gods
justice
needfull
at
all
,
or
any
appeasing
of
his
wrath
by
Christ
.
Fifthly
,
as
Gods
injoyning
of
rest
was
of
use
to
the
fathers
to
testifie
to
them
his
prouident
care
ouer
his
creatures
,
both
men
and
beasts
,
and
his
hatred
and
detestation
of
mercilesse
crueltie
and
unjust
oppression
:
Soe
it
is
much
more
usefull
to
us
for
the
same
purpose
in
these
last
daies
and
perillous
times
,
wherein
men
are
become
fierce
,
cruell
,
implacable
,
without
naturall
affection
,
as
experience
teacheth
,
and
the
Apostle
foretold
.
2
Tim.
3.2.3
.
Lastlie
,
as
the
weekly
rest
of
the
old
Sabbath
grounded
upon
the
obscure
promise
of
Christ
,
was
commanded
by
God
,
that
it
might
bee
a
meanes
to
stirre
up
the
fathers
to
looke
for
true
comfort
,
ease
&
refreshing
in
Christ
,
if
they
did
by
faith
flee
to
him
,
whensoever
they
did
travell
under
the
burden
of
their
sinnes
,
and
Satans
temptations
,
as
wee
read
that
Iob
did
cap.
16.21
.
and
19.25
.
Soe
now
it
is
much
more
usefull
to
stirre
us
up
to
seeke
to
Christ
,
when
wee
are
heavie
laden
,
and
groane
under
the
burden
of
sinne
,
and
of
the
miseries
which
come
by
sinne
,
and
of
Satans
dangerous
temptations
.
Seeing
as
Satan
doth
now
●ore
rage
like
a
Roaring
Lyon
,
1
Pet
5.8
.
And
is
full
of
wrath
because
his
time
growes
shorter
Revel.
12.
So
we
haue
Christ
actuallie
given
and
revealed
,
and
in
the
Gospell
calling
and
inviting
us
and
promising
rest
and
refreshing
for
our
soules
in
such
causes
of
distresse
,
if
we
come
to
him
.
Jn
a
word
,
to
us
the
rest
of
the
Lord
Christs
day
is
a
more
liuelie
pledge
of
eternall
rest
by
him
prepared
in
heaven
for
us
:
These
things
being
cleare
and
manifest
,
the
conclusion
following
vpon
these
praemises
it
this
.
That
we
are
as
much
or
more
bound
by
Gods
law
to
keepe
the
Lords
day
as
a
Sabbath
of
weekly
rest
,
by
ceasing
from
all
affaires
of
this
life
,
laying
aside
all
worldlie
cares
,
and
resting
from
all
our
owne
ordinarie
and
common
workes
and
labours
.
Fourthlie
,
For
to
whome
God
hath
given
,
more
of
them
shall
more
bee
required
.
Now
it
is
most
plainly
testified
in
the
Scriptures
.
That
Christians
vnder
the
Gospell
are
more
spirituall
,
and
haue
the
spirit
more
abundantly
shed
on
them
through
Christ
,
then
the
Fathers
had
Act.
2.17
.
&
Tit.
3.6
.
The
Ministery
of
the
new
Testament
is
the
ministery
of
the
spirit
not
of
the
letter
2
Cor.
3.6
.
And
we
haue
now
more
evidence
&
more
assurance
of
the
blessed
hope
reserued
in
heaven
for
vs
.
Colos.
1.5
.
There
is
Christ
our
life
and
Treasure
Colos.
3
,
1.2
.
And
there
our
hearts
ought
to
be
,
and
not
on
earthly
things
.
We
must
now
be
ready
if
Christ
call
vs
to
sell
all
and
to
giue
to
the
poore
,
that
we
may
haue
treasure
in
heaven
.
Therefore
we
are
bound
by
the
law
especially
on
the
Lords
day
our
weekly
holy
day
,
to
be
more
sequestered
from
the
world
,
and
to
rest
wholy
from
all
cares
and
labours
about
earthly
things
,
that
we
may
be
wholy
deuoted
to
heavenly
things
and
to
divine
meditations
.
Chrisostom
in
Cor.
16.
Augst
ser.
25
1.
de
temp:
Gregor.
Magn
Epist:
lib:
11.3
:
to
weet
:
in
idlenesse
,
and
from
resting
from
all
worldly
affaires
,
that
they
might
spend
the
day
in
vaine
sports
and
delights
,
and
in
wanton
leaping
and
dauncing
,
which
in
the
graue
judgment
of
these
learned
Fathers
:
Was
worse
and
more
prophane
then
plowing
and
digging
and
working
in
woll
.
Yet
notwithstanding
they
doe
generally
commend
the
Lords
day
as
a
day
of
rest
to
all
Gods
people
from
all
rurall
workes
and
worldly
affaires
,
that
they
may
be
at
leasure
to
exercise
themselues
in
holy
duties
,
and
be
wholy
devoted
to
the
worshipp
of
God
.
And
hereupon
it
is
,
that
the
learned
of
these
later
times
;
especially
the
builders
of
Gods
Church
in
this
land
,
do
most
frequently
in
respect
of
this
rest
and
cessarion
from
al
seculiar
affaires
call
the
Lords
day
the
Sabbath
of
Christians
,
as
appeares
in
the
first
part
of
the
Homily
of
the
time
and
place
of
prayer
,
and
do
affirme
that
as
the
Fathers
in
the
old
Testament
were
bound
to
rest
one
the
seventh
day
from
all
manner
of
worke
:
Soe
also
are
Christians
bound
on
the
Lords
day
to
rest
and
that
by
the
law
of
God
.
CHAP.
20
THE
second
position
which
I
haue
propounded
before
,
which
now
Comes
to
be
proved
is
:
That
Gods
law
rightly
understood
,
doth
in
respect
of
this
duty
of
rest
from
all
worldly
affaires
,
as
strictly
bind
us
under
the
Gospell
on
the
Lords
day
,
as
it
bound
the
fathers
on
the
Sabbath
of
the
seventh
day
in
the
old
Testament
.
Here
some
will
perhaps
imagine
,
that
I
goe
about
to
laye
an
heavy
yoke
of
Jewish
legall
bondage
upon
Christians
,
contrary
to
Christian
liberty
,
by
which
Christ
hath
made
us
free
.
But
if
they
remember
,
and
beare
in
minde
what
I
haue
before
proued
,
to
weet
:
That
the
fathers
from
the
beginning
had
no
such
burden
imposed
on
them
as
is
commonly
conceived
,
and
that
the
Scrip●ures
are
alleaged
to
proue
that
they
might
not
kindle
a
fire
nor
dresse
meate
,
nor
goe
out
of
their
place
on
the
Sabbath
day
,
and
that
it
was
death
to
gather
sticks
on
that
day
in
case
of
necessity
,
are
much
mistaken
.
They
shall
be
forced
to
confesse
that
I
take
away
the
heavy
yoke
which
many
lay
upon
the
Fathers
in
the
old
Testament
,
ra●hen
then
lay
any
yoke
upon
Christians
in
the
obseruation
of
the
Sabbath
.
Yea
that
I
require
and
urge
no
more
,
then
that
which
all
the
learned
of
best
note
in
all
ages
haue
ever
since
the
time
of
the
Apostles
,
and
by
tradition
from
them
commended
to
the
Churches
of
Christ
,
which
also
the
lawes
,
Canons
;
and
Doctrine
of
the
Church
of
England
generally
receiued
and
established
,
doe
impose
on
us
the
light
burden
and
easie
yoke
of
Christ
.
It
is
true
that
the
Scribes
and
Pharises
those
great
corrupters
of
the
law
,
and
blinde
Hypocrites
as
our
Saviour
cals
them
,
did
lay
an
heavy
yoke
on
the
people
of
their
time
,
by
their
false
glosses
and
corrupt
traditions
,
as
in
diuers
other
points
,
so
in
the
obseruation
of
the
Sabbath
.
They
held
it
unlawfull
in
case
of
necessity
to
pull
an
eare
of
corne
,
or
any
fruite
from
a
tree
on
the
Sabbath
day
,
and
blamed
Christs
Disciples
for
doing
so
when
they
were
hungry
and
had
no
other
meanes
to
keepe
themselues
from
fainting
.
They
accused
our
Saviour
Christ
for
working
a
glorious
miracle
,
and
doing
a
worke
of
great
charity
on
the
Sabbath
,
when
by
his
word
he
healed
some
that
were
sick
of
great
infirmities
,
and
sent
them
away
bearing
their
beds
on
their
backes
in
open
sight
of
all
,
which
tended
much
to
the
honour
of
God
,
and
made
the
people
glorifie
Christ
and
his
Gospell
.
But
our
Saviour
reproues
them
for
this
strictnesse
,
and
convinceth
them
of
errour
by
diuers
argument●
.
First
,
by
Scripture
which
saith
,
that
God
will
haue
mercy
rather
then
sacrifice
,
that
is
:
God
is
serued
more
acceptably
with
workes
of
mercy
which
are
morall
duties
,
then
sacrifices
which
are
but
a
seruice
ceremonial
,
&
he
delights
more
in
works
of
mercy
&
charity
then
in
them
,
as
at
all
times
,
so
when
they
are
done
to
his
glory
on
the
Sab:
day
.
So
that
if
it
was
a
breach
and
prophanation
of
the
Sab:
to
do
any
worke
of
mercie
in
it
,
then
it
must
needs
be
much
more
a
prophanation
to
labour
&
worke
about
sacrifices
in
killing
beasts
,
dressing
&
washing
their
flesh
,
&
making
fires
to
burne
them
on
the
Altar
,
which
were
not
so
pleasing
to
God
as
works
of
mercy
.
But
the
Pharisees
allowed
&
approued
such
works
of
sacrificing
&
durst
not
condemn
them
.
And
th●●for
our
Saviour
concludes
that
they
ought
not
to
condemne
his
mercifull
works
of
healing
the
sick
on
the
Sab:
day
,
&
shewes
that
by
censuring
his
doings
for
prophanation
,
they
did
much
more
censure
the
forenamed
actions
of
their
Priests
even
the
dressing
&
burning
sacrifices
mat.
12.5.6.7
.
Secondly
,
our
Saviour
proues
,
that
by
Gods
owne
law
they
were
allowed
to
circumcise
children
on
the
Sab:
day
,
whensoever
it
happened
to
fall
out
on
the
eight
daie
after
the
birth
of
children
,
and
to
the
Child
circumcised
they
applied
healing
medicin●s
,
and
therfore
they
groslie
erred
in
accusing
him
for
healing
on
the
Sabbath
which
was
a
thing
pleasing
to
God
and
was
a
lesse
labour
then
Circumcision
,
Iohn
,
7.22
.
Thirdlie
,
he
convinceth
them
of
grosse
hypocrisie
and
blindnesse
in
that
they
imposed
heavie
burdens
upon
others
which
they
themselves
would
not
beare
,
they
did
restraine
men
from
pulling
an
eare
of
corne
,
rubbing
&
eating
it
on
the
Sabbath
daie
in
the
case
of
hunger
&
great
necessitie
.
And
yet
they
led
their
oxen
to
the
water
,
and
did
pull
a
sheepe
or
a
asse
out
of
a
pitt
on
the
Sabbath
daie
.
Mat.
12.11
.
Luk.
13.15
.
&
14.5
.
By
these
arguments
which
our
Saviour
vsed
against
the
Scribes
and
Pharisees
in
the
Gospell
it
is
most
cleare
and
manifest
,
that
it
was
not
the
law
of
God
given
from
the
beginning
,
nor
the
will
of
God
the
lawgiuer
,
but
onely
the
Hipocriticall
Scribes
and
Pharises
who
by
their
traditions
&
devices
of
their
owne
brains
,
imposed
on
the
Iews
that
strict
and
rigorous
rest
and
cessation
from
all
works
whatsoever
on
the
Sabbath
day
,
which
the
learned
fathers
and
Christian
writers
do
cal
an
heauy
burden
hard
to
be
borne
Object
.
But
it
may
bee
some
will
object
that
the
fathers
in
the
old
Testament
were
bound
to
offer
double
sacrifices
on
Sabbath
daie
,
Num.
28.9
.
even
two
lambes
of
the
first
yeare
without
spott
,
and
two
tenth
deales
of
flower
For
a
meate
offering
mingled
with
oyle
,
&
the
drink●
offering
thereof
.
Which
was
more
costly
&
required
more
bodily
labour
and
care
,
then
any
which
is
imposed
on
us
Chri●●ian●
by
Gods
law
upon
our
Christian
Sabbat●
,
and
therefore
their
observation
of
the
Sabbath
was
an
heavie
yoke
&
burden
harder
to
be
borne
,
then
●ny
which
is
imposed
on
us
.
Answ.
I
answer
,
that
this
objection
doth
strongly
proue
the
point
in
hand
.
For
if
more
bodilie
labour
and
care
was
required
of
the
Fathers
in
their
worship
(
which
was
more
carnall
&
bodilie
then
ours
)
on
their
Sabbath
,
and
we
are
therefore
eased
of
that
yoke
,
&
haue
a
more
spirituall
worship
taught
us
,
and
imposed
on
us
by
Christ
and
his
Apostles
as
the
Prophets
foretold
.
Then
were
the
Fathers
lesse
restrained
from
bodilie
laboures
then
wee
are
,
neither
was
there
soe
strict
and
rigorous
a
Rest
and
Cessation
imposed
on
them
,
which
serues
much
for
the
justifying
of
our
position
,
to
weet
:
That
Gods
law
rightly
understood
,
and
expounded
according
to
the
will
and
intent
of
God
the
lawgiuer
,
doth
as
strictly
bind
us
under
the
Gospell
to
Rest
from
all
worldlie
businesse
on
the
Lords
day
,
as
it
bound
the
fathers
one
the
seventh
day
in
the
old
Testament
.
But
to
proceed
in
the
further
manifestation
of
this
truth
:
Although
I
could
bring
many
arguments
and
proofes
both
out
of
Scripture
,
alsoe
out
of
the
writings
of
the
learned
,
and
cleare
testimonies
which
shew
the
consent
of
all
Godlie
Orthodox
writiters
of
all
ages
:
Yet
because
I
will
leave
no
occasion
or
colour
to
such
sonnes
of
Beliall
as
doe
intrude
into
our
assemblies
,
to
catch
calumniate
and
report
my
words
safely
and
to
accuse
my
Doctrine
,
except
they
will
h●rden
their
despeand
malicious
hearts
,
and
put
on
brasen
faces
with
whorish
foreheads
to
accuse
the
holy
Scriptures
,
and
the
Doctrine
published
in
the
booke
of
Homilyes
,
and
by
law
established
in
this
Church
of
England
wherof
we
are
members
:
therefore
I
will
onely
commend
to
your
consideration
the
publick
Doctrine
of
our
Church
in
the
verie
words
of
the
Homilies
,
which
both
by
statut●
law
,
and
Royall
perogatiue
are
established
in
this
land
and
Kingdome
,
and
will
shew
how
parfectlie
they
agree
with
holie
scripture
in
this
point
.
First
in
the
first
part
of
the
Homilie
.
Concerning
the
time
and
place
of
prayer
,
We
are
taught
:
that
God
in
the
f●urth
Commandement
hath
appointed
the
time
for
his
people
to
assemble
themselves
together
solemnly
,
when
he
said
.
Remember
that
thou
keepe
holy
the
sabbath
.
Secondly
,
in
the
same
place
it
is
affirmed
,
that
the
praecise
keeping
of
the
seventh
day
,
and
the
externall
ceremoniall
worshippe
of
the
sabbath
which
the
law
required
,
as
it
wa●
given
to
the
Jew●s
being
b●t
C●remoniall
are
ceased
to
us
,
and
we
are
not
bound
by
the
law
so
strictly
to
forbeare
worke
and
labour
in
the
case
of
necessity
after
the
manner
of
the
Iewes
.
That
is
as
they
were
taught
by
the
Scribes
and
Pharisees
.
But
we
keepe
now
the
first
day
of
the
weeke
which
is
our
sunday
;
and
make
that
our
Sabbath
,
that
is
our
day
of
rest
,
in
the
honour
of
our
Lord
Christ
,
who
as
upon
that
day
rose
from
death
,
conquering
the
same
most
triumphantly
.
These
are
the
words
of
the
Homily
.
And
that
the
keeping
of
a
set
time
,
to
weet
:
one
day
in
weeke
,
wherein
wee
ought
to
rest
from
lawfull
and
needfull
workes
,
Js
found
in
the
fourth
Command●ment
,
among
th●
things
which
appertain
to
the
law
of
nature
,
&
is
a
thing
most
godly
most
just
,
and
needfull
for
the
setting
forth
of
Gods
Glory
,
and
ough●
to
〈◊〉
retained
&
kept
of
all
good
Christian
people
.
So
is
it
there
expresly
affirmed
.
Thirdly
,
we
are
there
●aught
.
That
as
by
the
fourth
commandement
no
man
on
the
six
dayes
ought
to
be
slothfull
,
or
idle
,
but
diligently
to
labour
in
their
estate
wherein
God
hath
set
him
.
Even
so
God
hath
given
expresse
charge
to
all
men
,
that
on
the
Sabbath
day
which
is
now
our
Sunday
,
they
sho●ld
〈◊〉
from
all
worldly
and
worke
day
labour
,
and
that
Gods
obedient
people
should
use
the
Sabbath
holily
,
and
so
rest
from
their
common
&
dayly
businesse
,
that
they
may
giue
themselves
wholy
to
Heavenly
exercises
of
Gods
true
religion
and
service
.
Fourthly
,
in
the
same
Homily
all
Gods
people
are
urged
and
pressed
to
keepe
the
Sunday
for
their
holy
Sabath
.
by
three
A●guments
.
The
first
is
the
commandement
of
God
in
the
law
.
The
second
is
,
Gods
examample
who
rested
on
the
Seventh
day
,
and
did
no
worke
of
creation
at
all
,
but
blessed
and
sanctified
it
,
and
consecrated
it
to
quietnesse
,
and
rest
from
labour
.
The
third
is
an
example
of
the
Apostles
,
who
immediately
after
the
ascention
of
our
Lord
Christ
began
to
keepe
this
day
of
the
week
,
&
commended
it
the
first
Churches
of
the
Gentiles
1
Cor.
16
▪
and
called
it
the
Lords
day
.
Revel.
1.10
.
Sithens
which
time
Gods
people
hath
alwaies
with
out
any
gainsaying
obserued
it
.
Fifthly
,
and
lastly
the
Homilies
shewes
that
the
rest
and
cessation
which
God
requires
by
his
law
one
the
Lords
day
,
at
the
hands
of
us
Christians
,
is
the
same
which
the
law
did
bind
the
fathers
unto
from
the
beginning
upon
this
Sabbath
in
the
old
testament
.
First
,
whereas
the
law
commanded
the
Fathers
to
rest
from
all
such
workes
,
as
they
are
allowed
to
do
on
the
other
common
dayes
of
the
weeke
,
that
is
wordly
labours
as
the
expresse
words
of
the
law
shew
.
In
it
thou
sh●lt
not
do
any
worke
,
thou
nor
thy
sonne
,
nor
thy
daugther
,
nor
thy
servant
,
&c.
Exod.
20.10
.
And
again
thou
shalt
do
no
servile
work
therin
Levit.
23.7
.
thou
shalt
do
no
manner
of
servile
worke
.
Num.
28.18
.
So
the
Homily
blames
all
those
people
for
wicked
boldnesse
&
carelesse
prophanation
of
the
Lords
day
,
who
make
no
conscience
of
doeing
their
worldly
businesse
one
that
day
,
though
there
bee
no
extreame
need
and
necessity
.
Secondly
,
as
the
law
forbids
journeying
from
home
about
worldly
affaires
on
the
sabbath
:
Exod.
16.29
.
bringing
in
and
carrying
out
loads
and
burdens
Ier.
17.27
.
exercising
themeselves
in
the
workes
of
their
ordinary
calling
&
trade
,
as
buying
,
selling
,
keeping
market
and
faires
on
that
day
.
So
also
the
Homily
condemnes
them
as
transgressours
&
profaners
of
the
Lords
sabbath
,
who
on
the
sunday
which
is
the
Lords
day
and
Christian
sabbath
,
do
not
spare
to
ride
,
and
journey
,
bring
and
carry
,
row
,
and
ferry
,
buy
,
and
sell
keepe
markets
and
faires
;
and
so
use
the
Lords
holy
dayes
and
worke
dayes
both
a
like
.
Thirdly
,
as
the
law
and
the
Prophets
commanded
Gods
people
in
the
old
testament
to
rest
in
holynesse
,
Exod.
31.14
.
&
35.2
.
and
not
pollute
the
sabbath
,
by
doing
their
owne
pleasure
,
but
to
honour
the
Lord
,
not
doing
their
own
wayes
,
nor
finding
their
own
pleasure
,
nor
speaking
their
owne
words
Isa.
58.13
.
So
also
the
Homily
requires
of
all
Gods
people
,
the
same
Holy
rest
on
the
Lords
day
,
in
that
it
condemnes
them
who
follow
vain
and
carnall
sportes
,
and
fleshly
pleasures
,
and
all
such
exercises
as
cause
brawling
and
railing
and
tending
to
wantonnesse
,
as
a
worse
sort
of
people
then
they
that
breake
the
sabbath
by
working
and
doing
all
their
businesse
in
it
.
For
these
are
the
words
of
the
Homily
.
The
other
sort
is
yet
worse
,
for
though
they
will
not
travell
and
labour
on
the
sunday
,
as
on
the
weeke
day
,
Yet
they
will
not
rest
in
holinesse
,
as
God
commandeth
,
but
they
rest
in
vngodlinesse
and
filthynesse
praunsing
in
their
pride
,
pranking
,
and
pricking
,
pointing
,
and
painting
themselues
to
be
Gorgeous
,
and
Gay
,
they
rest
in
excesse
and
superfluity
,
in
Gluttony
and
drunkennesse
,
like
Rats
and
swine
,
they
rest
in
brawling
and
rayling
,
in
quarrelling
and
fighting
.
They
rest
in
wantonnesse
,
●oyish
●alking
,
and
filthy
fleshlynesse
.
So
that
it
doth
evidently
appeare
,
that
God
is
more
dishonoured
,
and
the
Divell
better
served
upon
Sunday
,
then
all
other
dayes
of
the
week
besides
.
And
I
assure
you
the
beasts
which
are
commanded
to
rest
one
the
sunday
,
honour
God
better
then
this
kinde
of
people
.
Now
by
these
expresse
words
of
the
Homily
we
se
most
clearly
,
that
both
this
and
the
former
position
are
not
any
new
Doctrines
,
or
factious
opinions
of
my
owne
devising
;
as
some
malicious
catchers
&
false
traducers
haue
slaunderously
reported
both
of
them
&
mee
:
But
the
true
Orthodox
Doctrine
of
the
Scriptures
in
the
law
,
the
Prophets
&
new
Testament
,
&
the
divine
doctrin
pubklickly
receiued
in
the
Church
of
England
,
&
by
law
established
.
For
the
further
confirmation
whereof
,
J
could
say
much
besides
the
strong
Arguments
which
I
haue
brought
to
proue
the
former
position
,
which
doe
ouer
and
aboue
most
strongly
proue
this
also
.
For
1.
Jf
the
Lords
day
be
a
more
blessed
day
then
the
seventh
daie
was
in
the
old
Testament
.
2.
Jf
it
bee
a
more
holie
day
,
&
a
daie
of
more
holy
convocations
&
assemblies
.
3.
Jf
we
haue
as
much
,
&
as
manifold
use
of
rest
&
cessation
as
they
had
&
more
.
4.
Jf
we
be
bound
by
Gods
law
,
&
by
the
Gospel
to
be
more
spirituall
&
more
sequestred
from
the
world
,
because
we
haue
more
abundant
gifts
of
the
spirit
,
more
cleare
sight
&
knowledg
of
heavenly
&
eternall
rest
,
&
more
hope
of
eternall
life
&
glory
.
Then
it
must
needs
follow
,
that
we
by
Gods
law
are
as
strictly
bound
to
rest
&
cease
from
all
worldlie
cares
,
&
bodily
workes
,
sports
,
and
pleasures
,
as
the
Fathers
were
in
the
old
testament
.
But
because
slaunderous
traducers
shal
haue
nothing
here
to
object
against
me
in
this
point
,
except
they
can
desperately
harden
their
hear●s
,
and
faces
to
accuse
,
blaspheme
,
&
wound
thr●ugh
my
sides
the
holie
Scriptures
,
and
the
publick
doctrine
of
the
Church
of
England
by
the
law
established
and
royall
authoritie
maintained
:
I
will
content
my selfe
&
desire
you
my
hearers
to
be
satisfied
with
this
which
I
haue
said
&
you
haue
heard
alreadie
.
And
so
I
passe
to
the
third
point
befor
propounded
concerning
the
dutie
of
rest
,
even
the
manner
&
measur●
of
it
,
&
in
what
cases
Gods
law
permits
bodily
exercises
on
the
L
:
day
.
CHAP.
21.
HOwsoeu●r
all
worldlie
workes
and
labours
are
forbidden
,
and
rest
From
them
all
is
commanded
in
the
law
,
yet
the
equitie
of
the
law
permits
some
labours
and
exercises
,
and
in
some
cases
allowes
such
bodilie
workes
,
as
are
ordinarilie
vnlawfull
to
be
done
on
the
Lordes
holie
Sabbath
daie
.
First
of
all
it
is
lawfull
for
Ministers
and
preachers
of
Gods
word
to
doe
some
painfull
and
laborious
workes
upon
the
Lords
daie
,
even
all
such
as
are
necessarie
for
the
better
sanctification
of
the
daie
,
and
for
the
edification
of
the
people
and
flock
in
publick
.
Though
they
are
not
allowed
to
neglect
their
studies
on
the
six
daies
,
but
are
bound
to
read
,
study
,
meditate
,
&
for
help
of
their
memories
to
write
downe
the
heads
,
points
,
and
proofes
of
their
Doctrine
;
before
the
day
of
assembly
?
Yet
because
few
or
none
are
so
perfect
,
as
to
preach
publick
with
good
order
,
Method
and
readinesse
of
speach
and
memorie
,
that
which
they
haue
studied
,
without
searching
,
and
reading
ouer
the
testimonies
of
Scripture
which
they
haue
collected
and
studied
,
&
noting
down
&
writing
some
which
come
new
&
fresh
to
their
mind
,
&
serious
meditating
upon
that
which
they
are
to
speak
,
for
better
imprinting
of
it
in
their
mem●ries
.
Therefore
their
is
a
necessity
laid
on
them
to
labour
in
this
kinde
on
the
Lords
Sabbath
.
A●d
though
it
be
a
great
labour
of
the
body
to
stand
up
&
preach
in
the
congregation
,
with
intention
of
the
voyce
&
earnestnes
of
affection
,
&
doth
more
spend
the
spirits
,
&
strength
of
the
body
,
&
makes
drops
of
sweat
run
downe
the
face
more
abundantly
then
the
tilling
of
the
ground
:
Yet
the
matter
in
which
they
deale
is
holy
&
all
their
worke
is
religious
,
&
their
labour
tends
to
an
holy
&
supernatural
end
,
&
is
necessary
for
a
ful
sanctification
of
the
day
:
therf●re
it
is
not
only
allowed
,
but
also
required
&
commandement
by
the
law
of
God
.
If
any
doth
make
a
doubt
or
question
of
this
truth
we
haue
very
strong
proofe
thereof
in
the
holy
Scriptures
.
Th●
first
Argument
is
drawne
from
the
hard
bodily
labours
&
artificiall
practises
of
the
Preists
which
they
wer●
by
the
law
bound
to
performe
in
their
double
sacrifices
&
offerings
on
the
Sab:
day
in
the
old
Testament
,
they
were
bound
to
flealambs
&
to
dresse
&
wash
the
flesh
&
the
intrals
,
&
to
offer
them
up
in
sacrifices
on
the
Altar
,
thy
were
bound
to
lay
them
upon
wood
on
the
Altar
,
to
kindle
the
fire
&
burne
the
fat
,
&
some
part
of
the
flesh
also
they
were
to
take
a
tenth
deale
of
flower
to
mingle
it
with
oyle
,
&
to
make
the
drinke
offering
thereof
also
,
&
to
offer
all
to
God
as
we
read
,
Num.
28.9
.
Now
if
God
by
his
law
allowed
&
commanded
such
bodily
works
on
the
Sab:
day
,
because
they
were
needfull
for
sacrifices
,
&
Circumcision
which
were
but
a
ceremoniall
&
tipicall
seruice
of
the
Lord
,
which
he
in
his
temple
required
by
a
ceremoniall
law
for
the
sanctification
of
the
Sab.
Then
much
more
doth
Gods
law
allow
&
command
his
publike
ministers
,
to
labour
&
sweat
&
spend
their
bodily
strength
&
spirits
in
preaching
his
word
in
the
holy
Christian
assemblies
,
where
Christ
who
is
greater
then
the
temple
is
present
by
his
spirit
in
many
of
his
members
who
are
so
many
temples
of
the
Holy
Ghost
and
of
God
.
The
second
argument
is
drawne
from
the
practise
and
example
of
Christ
and
his
Apostles
.
For
as
the
Priests
and
learned
scribes
did
of
old
read
and
expound
the
law
and
the
Prophets
in
all
their
sinagogues
every
sabbath
day
.
And
our
Saviour
approued
this
by
joyning
with
them
in
some
practise
,
preaching
&
teaching
in
their
sinagogues
in
great
throngs
&
assemblies
of
people
,
which
thronged
after
him
&
undoubtedly
made
him
sweate
as
appeares
.
Mat.
4.13
.
&
Iohn
.
5.10
.
So
also
the
holy
Apostles
did
on
the
first
day
of
the
week
the
Lords
day
,
labour
in
the
word
as
we
see
by
the
example
of
St.
Paul
,
who
at
Troas
continued
his
Preaching
till
midnight
,
because
he
was
to
depart
the
next
daye
.
Act.
20.7
.
Now
what
they
did
performe
as
a
duty
taught
by
the
law
and
moued
by
the
spirit
of
God
.
Jn
that
all
their
faithfull
successoures
are
bound
to
immitate
them
.
Therefore
the
laboures
and
paines
of
Ministers
and
preachers
are
allowed
on
the
Lords
day
,
being
holy
and
religious
workes
,
and
fittest
of
all
for
the
holy
day
and
holy
place
.
A
second
sort
of
workes
alowed
to
be
done
on
the
Lords
day
:
are
bodily
workes
and
laboures
which
are
soe
necessary
for
the
fitting
and
enabling
of
Christians
to
sanctifie
that
day
,
and
for
bringing
them
vnto
holy
and
publick
assemblies
and
places
of
prayer
and
of
Gods
worship
and
holy
service
,
that
wit●out
such
working
and
labouring
even
on
that
day
they
neither
can
be
so
fit
and
able
to
serue
God
joyfully
,
and
to
worshippe
him
with
cheerefull
hearts
,
neither
can
they
as
the
present
case
stands
,
come
unto
holy
Sabbath
assemblies
,
to
heare
the
word
,
to
pray
and
to
worship
in
publick
.
As
for
example
,
in
places
of
restreant
,
and
of
trouble
and
persecution
where
publicke
Sabbath
assemblies
of
true
Christians
are
not
tollerated
,
but
in
Churches
which
are
remote
diuers
miles
,
and
in
barren
countries
where
the
Churches
are
foure
or
fiue
miles
distant
from
some
houses
and
vilages
in
the
parrish
,
men
may
lawfully
●rauell
on
foote
and
ride
one
horses
,
or
make
their
horses
labour
in
drawing
them
to
the
Church
in
Coaches
.
And
because
men
cannot
be
soe
Cheerfull
in
the
seruice
of
God
,
nor
soe
hartily
rejoyce
before
him
,
not
with
strength
and
delight
spend
the
whole
day
in
Sabbath
duties
,
wit●out
warme
and
wholesome
food
,
and
plentifull
refreshing
of
their
weake
bodies
.
therefore
the
dressing
boyling
baking
and
rosting
of
meate
is
lawfull
on
the
Lords
day
,
soe
farre
as
it
more
helps
then
hinders
holy
duties
and
the
service
of
God
.
This
is
manifest
by
the
words
of
the
law
,
Exod.
12.16
.
where
the
Lord
forbidding
all
manner
of
worke
on
his
holy
Sabbaths
,
excepts
labour
and
worke
about
that
which
people
were
to
eate
,
and
which
was
necessary
for
the
upholding
of
an
holy
moderate
feasting
on
those
daies
.
This
was
practised
by
the
Ph●rises
and
by
our
Saviour
and
his
Apostles
who
on
the
Sabbath
day
came
to
a
feast
to
the
house
of
a
chiefe
Pharise
,
Luk.
14.1.2
.
Also
the
speech
of
the
Shanamite
to
his
wife
2
King
.
4.23
:
doth
import
,
that
for
the
solemn
observation
of
the
Sabbath
they
were
wont
to
ride
and
travell
to
the
Prophets
and
to
places
where
they
might
worship
God
;
and
be
instructed
in
the
knowledge
of
his
will
and
worship
.
For
when
shee
desi●d
an
asse
to
ride
on
,
and
a
young
man
to
attend
her
unto
Carmell
where
Elisha
●he
man
of
God
was
.
Wherefore
wilt
thou
(
saith
he
)
got
to
him
to
day
seeing
it
is
neither
New
Moon
nor
sabbath
?
But
here
let
me
giue
a
caution
.
That
Christian
people
bee
not
too
heedlesse
setting
their
inhabitations
in
places
Remote
from
the
Church
for
some
worldly
commodities
,
when
they
may
with
a
litle
lesse
conveniency
dwell
neere
.
And
that
they
do
not
by
vnnecessary
feasting
and
superstitious
dressing
of
meate
,
hinder
,
or
wholy
disable
some
of
their
fam●ly
from
keeping
holy
the
Lords
day
a
fault
to
common
in
our
daies
.
Thirdly
,
all
works
&
actions
of
bodily
labour
which
are
works
of
mercy
and
of
Charity
which
cannot
without
convenience
or
danger
be
deferred
,
or
which
may
be
done
without
hindering
of
our
soules
in
Gods
publick
worship
,
and
to
the
great
comfort
of
our
brethren
are
lawfull
and
may
be
done
on
the
Lords
day
.
As
for
example
,
visiting
of
the
si●k
,
and
of
them
that
are
in
prison
,
or
in
any
great
distresse
,
and
applying
and
ministering
comfort
,
and
healing
medicines
to
them
:
offering
and
gathering
of
collections
for
the
Reliefe
of
poore
Saints
,
labouring
to
set
men
at
●nity
,
and
to
Reconcile
jarring
neighbours
.
These
are
holy
pious
workes
as
our
Saviour
shewes
,
and
hee
accounts
such
deeds
when
they
come
from
a
sincere
heart
as
if
they
were
don
to
himselfe
,
Mat
25.40
:
Yea
he
himselfe
did
commonly
on
the
Sabbath
day
practise
such
deeds
soe
often
as
he
found
occasion
as
we
read
,
Mat.
12.
Luk.
6
:
Paul
by
inspiration
of
the
spirit
and
by
Commandement
from
the
Lord
Christ
doth
ordaine
,
and
appoint
such
works
to
be
done
on
the
Lords
day
:
2
Cor.
16.1
:
2.
And
from
the
daies
of
the
Apostles
,
all
true
Churches
of
Christ
did
practise
such
workes
of
mercy
,
pietie
,
and
Charity
as
Justine
Martyr
witnesseth
,
and
divers
others
in
alter
ages
.
And
such
works
the
Ecclesiasticall
constitutions
of
our
English
Church
,
commanded
and
commend
on
the
Sundayes
&
holy
daies
of
the
Lord
.
Fourthly
,
all
bodily
workes
of
great
,
and
extreame
necessity
which
concerne
the
life
and
safety
of
men
,
and
of
their
cattell
,
the
preseruation
of
necessary
creatures
,
&
other
good
things
of
good
use
,
value
and
moment
,
serving
for
mans
being
and
welbeing
,
may
lawfully
be
done
on
the
Lords
day
.
As
for
example
.
1.
Fighting
for
our
liues
and
for
the
safety
of
our
country
or
city
against
enimies
which
invade
us
,
and
set
upon
us
,
and
taking
advantage
if
God
doth
offer
it
to
us
on
the
Lords
day
,
as
Ioshua
did
at
Jerico
in
compassing
the
City
by
Gods
appointm●nt
,
and
(
by
circumstances
it
is
probable
)
taking
it
on
the
seventh
day
and
offering
a
bloudy
sacrifice
in
fire
to
God
,
as
a
Cherem
,
or
Anathema
,
devoted
and
seperated
to
God
,
for
the
first
fruites
of
the
land
of
Canaan
after
they
came
to
Jordan
from
which
no
man
might
without
sacrilege
detract
any
thing
as
Achan
did
and
was
cut
off
for
it
,
Josh.
6.
If
Ioshua
did
compasse
the
Citty
seven
daies
together
,
(
as
the
text
saith
)
then
one
of
the
seventh
must
needs
be
the
Sabbath
,
&
most
likely
the
last
of
the
seventh
,
wherein
the
Citty
was
taken
and
offered
up
in
fire
as
a
devote
thing
to
God
.
God
offering
the
occasion
and
giving
the
advantage
by
the
ruine
of
all
the
walles
about
the
Citty
,
did
impose
a
necessity
vpon
them
to
take
and
destroy
the
Cittie
on
that
day
,
and
this
worke
was
dispensed
with
and
approved
by
God
,
and
so
are
all
of
the
like
kinde
:
(
For
necessity
hath
no
law
)
.
Secondly
,
by
the
same
rule
other
works
of
necessity
,
as
labour
in
quenching
fire
,
when
mens
houses
are
on
fire
,
or
the
towne
in
danger
,
or
in
stopping
of
a
breach
when
the
sea
,
or
some
overflowing
river
breakes
through
the
banks
,
and
is
readie
to
draw
some
part
of
the
countrie
;
and
to
destroy
men
and
beasts
,
and
there
is
a
necessi●y
of
Removing
men
&
beasts
,
corn
&
other
good
creaturs
that
they
be
not
be
drowned
&
swallowed
vp
.
And
in
a
word
wheresoever
God
brings
men
into
that
necessity
,
that
they
cannot
be
kept
in
welbeing
without
present
help
by
some
worke
done
on
the
Sabbath
day
,
such
workes
are
not
forbidden
on
that
day
.
Neither
killing
of
sheep
and
oxen
,
nor
dressing
of
them
nor
grinding
corne
nor
baking
bread
to
refresh
an
armye
returned
from
battell
and
ready
to
faint
without
present
sustenance
,
by
dressing
and
preparing
some
part
of
the
praey
which
they
haue
taken
:
Our
Saviour
in
the
Gospell
proues
this
clearlie
Mat.
12.
Where
by
Davids
example
,
who
did
take
and
eate
the
shew
bread
in
his
necessity
he
defends
his
Disciples
&
their
act
of
plucking
●ares
of
corn
,
rubbing
and
eating
them
on
the
Sab:
&
also
alloweth
leading
of
cattell
to
drink
,
&
the
drawing
them
out
of
pits
,
&
such
like
.
But
because
occasion
is
here
offered
to
speak
of
all
kinds
of
actions
which
are
allowed
to
be
don
,
&
from
which
men
are
not
bound
to
r●st
wholy
on
the
Lords
day
:
It
will
be
expected
of
some
,
that
I
should
speak
of
actions
and
exercises
of
sport
and
recreation
,
whether
men
be
altogether
restrained
from
them
,
or
whether
any
of
them
be
lawfull
to
bee
vsed
on
the
Lords
day
:
Now
because
I
will
not
provoke
nor
exasperate
any
who
seem
of
contrary
judgment
,
especially
men
of
great
place
&
authority
:
I
will
propound
my
judgment
which
I
conceiue
to
be
agreable
to
Gods
word
,
onely
ingenerall
rules
gathered
out
of
the
holy
Scriptures
,
which
all
understanding
Christians
may
easily
apply
to
the
particulars
.
1.
Jt
is
acknowledged
by
all
godly
learned
divines
:
That
nor
creations
or
sports
which
feed
and
cherish
mens
corrupt
&
carnall
affections
are
at
any
time
lawfull
,
as
Idle
&
Uaine
jefting
,
wanton
gestures
,
and
daliance
which
increase
lust
and
occasion
wantonnesse
,
and
therefore
least
of
all
to
be
tollerated
on
the
Lords
day
:
For
this
is
seeking
of
our
own
pleasures
&
polluting
the
Lords
holy
day
,
which
the
Prophet
Jsaiah
condemnes
Isa
,
58.
2.
Honest
and
lawfull
sports
and
recreations
,
such
as
shoo●ing
,
wrastling
and
other
games
of
actiuity
,
hunting
,
hawking
,
angling
,
and
the
like
,
though
they
be
lawfull
at
other
times
:
yet
they
are
not
to
be
tollerated
on
the
Lords
day
in
any
measure
if
they
be
found
to
hinder
men
from
publick
worship
&
seruice
of
God
,
and
publicke
set
duties
of
piety
fit
for
the
day
,
or
to
withdraw
them
from
private
duties
requisit
in
Christian
families
,
as
prayer
,
reading
,
meditation
,
repetition
,
and
examining
of
Doctrines
by
the
Scripture
which
haue
beene
publickly
preached
and
heard
,
private
instructions
,
exhortations
,
and
mutuall
provocations
to
piety
and
to
praising
of
God
by
singing
Psalmes
and
the
like
:
Whatsoever
sports
and
recreations
do
hinder
these
,
and
withdraw
people
from
them
,
they
are
on
the
Lords
day
impious
and
prophane
how
lawfull
soever
on
other
daies
:
In
this
point
all
Godly
grave
and
learned
Divines
do
agree
.
And
how
sinfull
prophane
and
hatefull
to
God
such
sports
are
on
the
Lords
day
.
The
Lord
himselfe
doth
continually
shew
and
declare
by
the
many
examples
of
dreadfull
judgments
and
tokens
of
his
wrath
which
hee
hath
shewed
and
doth
still
shew
in
this
and
in
all
ages
for
such
doings
,
dorwning
some
in
their
swimming
,
breaking
the
backs
,
armes
,
legges
and
necks
of
other
in
their
wrastling
,
stricking
with
horrible
lamenesse
and
with
dreadly
surfers
,
and
sudden
death
,
leapers
,
dauncers
,
hunters
,
hawkers
,
riders
,
bowlers
,
and
such
like
.
And
let
every
man
take
heed
that
his
own
heart
do
not
deceiue
him
,
and
that
he
doe
not
flatter
himselfe
in
his
follie
,
when
it
is
manifest
that
such
sports
are
a
mans
owne
pleasures
condemned
by
the
Prophet
,
Isa.
58.
And
are
seen
and
known
daily
to
steale
away
mens
hearts
from
holy
duties
,
and
to
turne
their
affections
from
heavenly
and
spirituall
things
,
wherein
they
ought
chiefly
to
delight
.
Thirdly
,
as
men
may
not
do
the
lawfull
works
of
their
calling
,
neither
in
providing
meat
,
drinke
,
cloathes
,
or
other
necessaries
on
the
Lords
day
,
with
a
bare
respect
of
naturall
good
and
worldly
profitt
,
because
this
is
doing
of
his
owne
waies
and
workes
,
and
not
the
worke
of
God
.
Unto
which
Gods
holy
day
is
wholy
consecrated
and
set
apart
:
Except
onely
in
case
of
necessity
,
when
men
and
beasts
cannot
otherwise
bee
preserued
in
life
,
health
and
being
,
or
when
Gods
people
without
such
workes
cannot
be
made
fit
,
&
able
to
serue
God
cheerfully
as
they
ought
on
that
day
:
So
also
no
bodily
sports
,
Recreations
and
pleasures
are
to
be
tolerated
or
used
,
merely
to
cherish
the
flesh
,
to
refresh
the
body
,
and
to
procure
bodily
strength
,
but
onely
such
as
are
in
verie
deed
needfull
in
themselves
,
and
used
and
intended
by
Gods
people
with
this
purpose
,
and
●o
this
end
,
that
they
may
with
more
abilitie
,
alacrity
,
and
cheerefulnesse
do
the
holy
workes
,
and
performe
the
holie
duties
of
Gods
worship
and
service
which
are
proper
to
the
Lords
holy
day
.
First
,
this
is
manifest
by
the
words
of
the
Lord
:
Isa.
58.13
.
Where
he
requires
of
his
people
,
that
they
turne
away
their
feete
from
doing
their
owne
pleasure
on
his
holy
day
,
and
call
the
sabbath
a
delight
,
the
holy
of
the
Lord
,
Honourable
,
and
honour
him
,
not
doing
their
owne
wayes
,
nor
finding
their
owne
pleasure
.
By
their
owne
waies
and
pleasures
,
we
are
to
understand
,
not
onely
their
corrupt
sinfull
workes
,
filthy
words
,
and
vaine
carnall
pleasures
which
proceed
from
nature
corrupted
and
naturally
tend
to
increase
transgression
,
(
for
they
are
to
be
abhorred
every
daie
and
at
all
times
,
)
but
here
by
their
owne
waies
,
words
,
and
pleasure
we
are
to
understand
such
as
proceed
from
nature
created
good
,
and
are
onely
intended
to
that
end
,
and
haue
none
other
effect
:
For
such
,
though
at
other
times
lawfull
and
honest
,
Yet
on
Gods
holy
daie
are
prophane
,
common
and
inordinate
,
as
these
words
imply
.
Secondly
,
as
it
is
not
lawfull
to
use
Gods
holy
word
in
jeasting
,
nor
with
it
to
mingle
our
owne
vaine
talke
,
nor
to
play
with
holy
things
,
because
this
is
taking
of
Gods
name
in
vaine
.
Soe
undoubtedly
to
use
worldly
delights
,
and
to
sport
our selues
with
uanishing
,
earthly
naturall
and
ciuill
pleasures
,
which
are
neither
usefull
to
helpe
and
further
us
in
holy
devotion
,
nor
intended
by
us
to
that
end
,
is
a
prophanation
of
Gods
holy
day
,
and
an
intermingling
of
our
owne
prophannesse
with
the
spirituall
,
and
heavenly
obseruation
of
the
Lords
holie
day
,
in
which
God
requires
serious
sanctification
,
and
graue
and
sober
conversations
as
our
own
Ecclesiasticall
Constitutions
do
affirme
:
the
reason
is
the
same
in
both
.
Thirdly
,
in
all
other
things
consecrated
by
God
himselfe
,
and
by
his
word
and
commandement
to
holy
and
heavenly
use
,
it
hath
alwayes
beene
counted
a
greevious
offence
to
ad
our
owne
naturall
inventions
and
diuises
to
them
,
or
to
turne
them
to
common
civill
and
mere
naturall
use
,
either
in
whole
or
part
,
except
in
case
of
necessity
.
So
undoutedly
it
is
by
the
same
reason
a
greevious
offence
willingly
and
purposly
to
imploy
the
Lords
holy
daie
,
or
any
part
thereof
to
common
naturall
and
civill
sports
and
delights
.
Now
the
first
is
manifest
by
the
word
and
law
of
God
.
Nahab
,
&
Abihu
,
the
sonnes
of
Aron
,
were
consumed
by
fire
from
the
Lord
when
they
offered
sacrifices
with
common
fire
Lev.
10.
Because
they
added
to
the
holy
offering
that
which
was
common
.
Alsoe
the
sonnes
of
Ely
did
sinne
greeviously
in
turning
any
part
of
the
consecrated
flesh
to
feede
their
owne
bellies
1
Sam.
2.
Saul
in
turning
Gods
sacrifice
to
a
prophane
use
,
and
forcing
himselfe
to
doe
it
in
ordinately
,
that
he
might
make
the
people
to
stand
to
him
,
and
keep
them
from
scattering
,
sinned
and
lost
his
Kingdome
.
1
Sam.
13.
And
when
the
Jewes
prophaned
Gods
house
of
praier
;
which
was
the
holie
place
,
by
buying
,
selling
:
and
money
chaunging
,
it
was
so
vile
in
our
Saviours
eyes
,
and
so
wicked
,
that
he
who
in
other
things
was
a
meeke
Lambe
,
being
moved
with
zeale
,
did
like
a
Lyon
Roare
against
them
,
fell
violentlie
upon
them
and
whipt
them
out
with
disgrace
,
Iohn
.
2.
Now
the
Lords
Sabbath
is
an
holie
day
sanctified
by
God
immediatlie
after
the
Creation
,
and
commanded
in
the
fourth
Commandement
to
be
kept
holy
.
And
our
Sauiour
by
his
Resurrection
hath
consecrated
&
blessed
the
Lords
day
aboue
all
other
dayes
of
the
weeke
and
made
it
the
Lords
Sabbath
,
more
holie
then
the
first
as
haue
beene
before
abundantly
proved
.
And
as
all
true
Christian
Churches
,
so
our
Church
more
especiallie
both
by
Doctrine
and
practise
hath
openlie
approved
this
for
the
Lords
Sabbath
.
Therefore
no
part
of
this
day
ought
to
be
turned
to
nautrall
,
ciuill
or
carnall
sports
and
delights
.
Lastly
,
though
our
Churches
the
places
of
our
holy
assemblies
,
and
our
communion
tables
haue
no
particular
expresse
commandement
for
them
from
God
,
but
onely
are
consonant
and
agreable
to
the
houses
of
God
in
Israel
,
and
we
haue
no
other
warrant
for
them
but
the
example
of
Gods
people
in
the
Old
Testament
,
&
our
own
experience
,
&
reason
teaching
that
they
are
very
necessary
for
publick
assemblies
,
and
holie
service
:
the
plot
of
ground
is
chosen
by
men
,
and
the
materials
and
framing
of
them
and
the
forme
of
them
are
all
the
workes
of
men
.
God
hath
neither
appointed
the
place
as
in
the
temple
of
Ierusalem
,
nor
the
materials
&
the
forme
,
as
in
the
Tabernacle
,
the
Arke
&
Altars
which
were
built
by
Moses
:
Yet
we
would
count
a
great
offence
,
to
turn
any
part
of
the
Church
to
be
a
place
for
common
sports
,
&
plaies
,
or
a
dancing
Schoole
,
and
to
play
at
dice
,
or
Cards
,
or
other
profane
games
,
vpon
the
Communion
Table
.
Now
then
seeing
we
count
it
unlawfull
to
profane
the
places
consecrated
to
holy
vse
by
men
inimitation
of
God
,
and
not
by
expresse
commandement
given
for
the
separation
of
the
ground
or
the
place
:
We
ought
more
to
count
it
unlawfull
to
spend
any
part
of
Gods
holy
day
in
carnall
sports
,
being
a
time
sanctified
by
his
expresse
word
,
and
blessed
with
the
greatest
blessing
.
Fourthly
,
and
in
the
last
place
,
whatsoever
recreations
and
exercises
of
body
and
mind
,
are
necessary
required
for
the
bettering
of
our
sanctification
of
the
Lords
day
,
&
the
enabling
of
us
to
perform
with
more
cheerfulnesse
strength
and
courage
the
holy
worship
of
God
,
and
the
work
and
service
of
his
holy
Sabbath
,
and
which
are
also
intended
by
vs
onely
to
that
end
and
use
them
we
may
vse
.
And
so
farre
as
they
serve
to
further
,
and
in
no
wise
to
hinder
Gods
holy
worship
and
the
immediate
works
and
duties
thereof
.
This
is
manifest
by
Gods
allowing
to
his
people
in
the
law
,
dressing
of
meat
,
&
Cheerfull
feasting
on
his
Sab:
and
holy
daies
:
Which
are
needfull
to
cheere
up
men
,
and
to
provoke
them
to
worship
him
with
all
thankfulnesse
of
heart
,
also
to
put
on
our
best
apparell
;
that
we
may
come
decently
to
Gods
house
.
As
these
are
lawfull
being
directed
to
holy
use
,
so
undoubtedly
honest
refreshing
with
recreations
which
cheer
up
the
heart
,
&
refresh
the
spirits
,
are
lawfull
when
they
are
helpfull
to
holy
exercises
and
are
directed
to
that
end
,
as
stirring
of
the
body
;
walking
in
to
gardens
or
fields
,
to
take
fresh
aire
being
found
very
helpefull
to
Preachers
,
to
reviue
their
spirits
▪
s●rengthen
their
loynes
,
cleare
their
voyces
,
sharpen
and
quicken
their
wits
,
and
memories
,
and
being
done
only
to
that
end
are
lawfull
.
So
also
walking
into
the
corne
feilds
in
●ommer
o●
harvest
,
or
into
meddowes
or
Pastures
in
the
spring
,
both
to
refresh
our
Bodies
&
spirits
,
and
to
give
vs
occasion
to
admire
Gods
bountie
in
clothing
the
bodies
,
and
his
Fatherlye
providence
in
making
the
ear●h
so
fruitfull
,
and
to
laud
and
praise
him
,
is
lawfull
for
vs
.
And
if
after
publick
&
private
exercise
we
doe
soe
walke
about
,
diuers
together
conferring
of
heavenly
things
,
&
taking
occasion
by
sight
of
earthly
blessings
to
provoke
one
another
to
thankfulnesse
,
&
acknowledgment
of
Gods
loue
,
this
no
doubt
is
a
recreation
fitt
for
the
Lords
day
,
and
helps
much
our
devotion
,
and
this
seemes
to
haue
beene
practised
by
our
Saviour
who
went
through
the
corne
feilds
on
the
Sabbath
day
Mat.
12.1
.
and
his
Disciples
with
them
.
CHAP.
22.
IN
the
last
place
J
come
to
the
speciall
Duties
of
holinesse
by
which
The
Lords
Sabbath
is
especially
said
to
be
sanctified
,
which
I
will
run
through
as
breifly
as
I
can
,
so
far
as
brevity
may
stand
with
plainesse
&
perspecuity
.
And
first
of
all
you
shall
see
,
that
the
most
strict
sanctification
of
the
Lords
day
,
which
is
taught
and
urged
by
the
godly
learned
both
auncient
and
moderne
Christian
Divines
,
Is
no
Judaisme
.
I
would
haue
you
to
take
speciall
notice
,
that
whatsoeuer
things
the
Iewes
and
naturall
Isralites
were
bound
by
the
law
●o
perfo●me
in
the
sanctification
of
the
old
Sabbath
,
which
were
meerely
tipicall
and
ceremoniall
,
and
were
ordained
and
practised
onely
to
signifie
some
things
,
which
are
fullie
accomplished
in
Christ
;
that
we
hold
to
be
so
abolished
and
made
void
,
that
Christians
ought
in
no
case
to
obser●e
or
practise
them
,
on
their
new
Sabbath
the
Lords
day
.
For
they
are
all
removed
with
the
chaunge
of
the
day
,
&
we
ought
to
a
voyd
them
as
much
as
we
avoyd
the
old
Sab:
which
was
the
seventh
day
from
the
begining
of
daies
in
the
creation
.
As
for
example
offering
the
sacrifices
of
slaine
beasts
,
and
mear
,
and
drinke
offerings
of
fine
flower
mingled
with
oyle
and
such
like
,
and
incense
and
gummes
and
spices
,
they
where
but
tipes
and
shaddowes
of
Christ
his
substanciall
sacrifice
,
and
in
that
respect
holy
by
Consecration
.
And
though
divers
of
them
were
indifferent
and
tollerable
while
the
bodily
Temple
was
yet
standing
.
Yet
when
God
hath
cast
them
out
by
the
destruction
of
the
materiall
temple
,
&
the
chaunge
of
the
weekly
Sabbath
,
they
are
growne
unlawfull
to
be
practised
,
and
the
reviuing
of
the
practise
of
them
is
called
abomination
,
Dan.
12.
And
apostacy
from
Christ
,
Gala.
4
5.
&
turning
againe
to
weak
and
beggarly
elements
and
rudiments
,
and
becoming
slaues
to
them
,
Gal.
4.9
.
Wherfor
we
are
now
onely
to
observe
in
our
sanctification
of
our
holie
weekly
Sabbath
such
holie
duties
,
and
exercises
as
are
holie
at
al●
times
and
in
all
ages
,
both
before
and
under
the
law
,
and
now
also
under
the
Gospell
,
which
in
their
owne
nature
are
either
trulie
holie
or
t●nde
to
beg
it
,
increase
,
and
cherish
holie
graces
in
men
.
And
because
God
hath
by
the
Gospell
shined
into
our
hearts
,
to
giue
us
the
light
of
the
knowledge
of
his
glorie
the
face
of
Iesus
Christ
2
Cor.
4.6
.
And
hath
shed
his
spirit
on
us
aboundantly
through
him
.
Tit.
3.6
.
And
soe
made
us
more
spirituall
,
because
also
our
Saviour
himselfe
hath
taught
vs
in
the
Gospell
,
that
God
is
a
spirit
&
they
are
true
worshippers
who
worship
him
in
spirit
,
Iohn
,
4.23.24
.
Therefore
the
chiefest
duties
by
which
the
Sabbath
is
sanctifi●d
,
are
the
most
speciall
duties
of
Gods
worshippe
,
and
the
more
spirituall
,
the
more
pleasing
to
God
&
more
beseeming
Christ●ans
.
Soe
that
the
first
rule
which
is
here
to
be
giuen
,
and
to
be
observed
is
this
.
That
all
Gods
people
doe
chiefely
labour
to
stirre
up
,
and
quicken
the
grace
of
God
in
their
hearts
,
and
holy
,
heavenly
and
supernaturall
aff●ctions
in
their
soules
,
that
with
pure
mind●
and
spirits
they
may
performe
all
duties
and
actions
of
Gods
worship
and
seruice
both
publick
and
priuate
.
It
is
true
that
all
times
and
on
all
daies
we
ought
to
keepe
our
whole
spirit
and
soule
,
as
well
as
our
body
pure
and
blameles
,
to
serue
God
as
well
with
inward
affection
of
heart
and
purity
of
spirit
,
as
ou●ward
,
visible
,
sencible
actions
and
gestures
of
body
.
But
because
the
Lords
day
is
the
most
blessed
daie
of
the
w●eke
,
sanct●fied
&
set
apart
for
the
holy
worshippe
,
and
immediate
service
of
God
,
and
for
publick
and
priuate
service
.
devotion
and
Religious
duties
onelie
,
therefore
we
all
ought
to
haue
as
great
care
to
furnish
our
soules
with
spiritual
beauties
of
holinesse
more
abundan●ly
&
in
greater
measure
,
as
we
haue
to
make
cleane
and
neate
our
houses
,
and
to
decke
and
adorne
our
bodies
with
our
best
and
cleanest
holy
daie
apparell
,
on
the
Lords
day
.
For
though
outward
&
bodily
actions
,
&
gestures
are
required
as
r●quisit
and
necessary
in
the
publick
worship
of
God
,
and
without
them
it
is
as
impossible
to
do
that
publick
duty
and
service
to
God
,
which
belongs
to
mutuall
edification
of
Christians
in
this
life
,
&
to
the
solemne
lauding
and
praising
of
him
in
publick
assemblies
,
as
it
is
to
performe
visible
&
senceable
actions
of
this
life
by
the
soule
only
without
the
body
.
Yet
bodily
service
&
worship
of
God
,
as
coming
duly
&
diligently
to
the
house
of
God
to
publick
assemblies
,
hearing
the
word
withall
attentions
,
and
speaking
it
with
great
vehemency
,
Praying
worshipping
and
giving
thankes
in
the
best
forme
of
wordes
,
which
can
be
devised
,
and
with
most
humble
and
reverent
gestures
of
devotion
,
as
bowing
down
the
body
to
the
ground
,
knocking
of
the
breasts
,
sighing
,
groaning
,
lifting
up
the
hands
,
and
eyes
to
heaven
,
and
the
like
,
they
all
without
spirituall
affection
and
devotion
of
the
heart
,
are
no
better
then
a
dead
karcast
without
a
soule
,
yea
they
are
filthy
hyp●crisie
,
and
mockerie
of
God
,
and
lothsome
abomination
in
his
sight
as
the
Lord
by
the
Prophet
testifieth
Isa.
1
c
:
10
:
to
the
16
:
verse
:
&
29
:
13
:
And
therefore
let
our
first
and
chiefest
care
bee
about
the
fitting
and
preparing
of
our
hearts
,
and
filling
and
,
replenishing
our
soules
with
spiriruall
affections
,
and
quickening
and
stirring
up
inward
and
spirituall
grace
within
us
;
for
these
are
the
life
and
soule
of
all
religious
duties
.
&
of
all
holy
worship
of
God
,
&
without
them
we
cannot
in
the
least
measure
sanctifie
Gods
holy
day
,
nor
performe
any
least
duty
of
sanctification
acceptable
to
God
:
Now
the
speciall
means
which
serve
for
the
quickning
of
spirituall
grace
,
&
kindling
of
spirituall
devotion
in
our
hearts
,
are
diuers
:
The
First
is
that
which
J
haue
spoken
of
befor
in
the
duties
which
concerne
Rest
,
to
weet
:
a
totall
sequestring
of
our selues
from
all
worldly
businesse
,
&
puting
away
all
earthly
thoughts
,
cares
,
&
delights
,
that
our
whole
heart
and
soule
,
&
all
our
affections
being
purged
from
all
such
drosse
,
may
haue
roome
for
holinesse
only
,
and
for
spirituall
devotion
and
motions
of
the
spirit
:
For
no
man
can
serve
two
Masters
at
once
,
God
and
the
world
:
Cast
out
earthlie
carnall
thoughts
,
and
spiritual
and
heavenlie
affections
will
easilie
enter
,
and
beare
sway
:
And
because
this
sequestring
of
our selves
from
cares
of
the
world
:
must
go
befor
true
sanctification
in
order
&
time
,
therfor
undoubtedlie
the
beginning
of
the
Lords
Sab:
daie
,
is
there
where
the
old
Iewish
Sab:
ended
,
that
is
in
the
evening
of
the
Saturdaie
:
And
certainlie
when
men
taking
their
Rest
from
labour
the
whole
night
befor
the
Lords
daie
for
sequestring
themselves
from
worldlie
businesse
,
fitting
of
their
soules
with
spirituall
devotion
,
and
stirring
vp
of
grace
in
their
hearts
,
then
do
they
most
profittablie
begin
their
Sabbath
,
for
by
the
meanes
the
time
of
preparation
and
quitting
of
the
minde
from
worldlie
troublesome
thoughts
,
shall
go
before
the
time
of
practise
and
publick
assemblies
Wherein
they
are
to
appeare
before
God
,
and
to
performe
the
maine
duties
of
Sanctification
and
of
his
holy
worship
.
And
her●
J
cannot
passe
by
without
some
reproofe
that
evill
carnall
custome
,
most
worthy
to
be
condemned
which
is
to
common
among
our
Cittizens
,
who
defer
their
reckoni●g
with
their
worke-men
untill
the
evening
and
night
which
beginns
the
Lords
day
.
Let
me
here
admonish
you
all
to
forsake
this
practise
,
if
you
loue
the
Lord
,
and
will
honour
his
holy
Sab.
The
second
meanes
is
to
meditate
on
those
things
which
may
stirre
up
our
dull
spirits
,
and
quicken
grace
in
our
hearts
,
as
first
upon
the
greatnesse
,
holinesse
,
and
gl●rie
●f
the
Lord
,
and
more
specially
to
present
our selves
when
the
light
of
the
day
commeth
,
&
both
to
speak
to
him
in
praier
and
praises
,
to
heare
him
speake
to
us
in
his
word
read
and
preached
.
This
must
needs
moue
and
stirre
up
spirituall
devotion
and
affection
:
as
we
see
by
experience
in
worldly
things
,
how
carefull
we
are
to
trimme
and
fit
our selves
when
we
are
to
go
before
an
earthly
King
or
some
great
Nobles
.
Secondly
,
to
consider
what
holinesse
and
purity
,
especially
of
heart
and
soule
is
required
in
vsing
the
publick
holie
ordinances
of
God
,
and
in
approaching
neare
to
him
,
to
worship
him
in
his
holy
place
his
owns
house
.
As
wee
reade
Leviticus
,
20.7
.
1
Peter
1.15.16
.
The
holinesse
that
becomes
Gods
house
is
not
vanishing
showes
,
and
shaddowes
which
passe
awaie
in
the
doing
and
vsing
of
them
,
as
bowing
,
cringing
,
and
such
gestures
,
but
a
spirituall
and
eternall
holinesse
which
lasts
for
ever
,
and
can
never
bee
defaced
nor
perish
,
as
David
shewes
Psal.
93.5
.
It
is
better
then
thousands
of
Rammes
Mich.
6.6.7.8
,
It
is
putting
on
of
Humility
,
Mercy
,
meeknesse
,
and
all
other
affections
,
and
departing
from
all
iniquity
,
2
Tim.
2.19
.
It
is
the
Jmage
of
Christ
in
the
new
creature
which
is
created
after
God
in
righteousnesse
and
holinesse
,
that
is
;
which
cannot
lye
nor
deceiue
by
faiding
,
but
lasts
for
ever
.
Ephes.
4.24
.
Thirdly
,
to
call
to
mind
those
Scripturs
which
require
holy
preparation
as
Eccle.
5.1
.
which
shewes
Gods
anger
against
such
as
come
to
his
house
without
due
furniture
and
a
wedding
garment
,
as
Mat.
22.12
.
Fourthly
,
to
meditate
on
that
whereof
the
Sabbath
is
a
signe
and
pledge
vnto
us
,
even
our
Resurrection
to
eternall
life
,
and
to
the
eternall
Rest
of
glory
in
heaven
in
the
sight
and
fruition
of
God
,
whom
none
can
see
without
holinesse
.
Thi●
is
most
powerfull
to
stirre
up
spirituall
affection
and
to
quicken
grace
in
our
hearts
.
The
third
meanes
is
earnest
prayer
to
God
for
his
spirit
and
increase
of
his
spirituall
grace
in
our
hearts
,
that
is
of
great
force
if
it
be
importunate
Luk.
11.13
.
&
18.1
.
and
fervent
,
Iam.
5.16
.
And
therefor
when
the
Lords
day
begineth
in
the
evening
or
day
going
of
the
Satturday
,
we
must
make
speciall
prayers
for
this
purpose
,
as
also
in
the
morning
when
we
awake
and
see
the
light
of
the
Lords
holy
day
.
Jn
the
next
place
after
we
are
thus
prepared
,
wee
must
set
our selves
wholy
to
the
performance
of
the
duties
of
holinesse
,
which
are
required
for
the
sanctification
of
an
holy
Sabbath
to
the
Lord
,
which
are
either
publick
or
private
.
The
first
publick
duty
is
diligent
assembling
of
our selues
with
the
congregation
of
Gods
people
in
the
house
of
God
the
place
of
publick
assemblies
.
This
is
so
necessary
that
without
it
there
can
be
no
solemne
service
,
nor
publick
worship
of
God
performed
by
us
.
This
the
Lord
requires
in
the
law
,
where
he
joynes
these
two
together
,
as
in
seperable
companions
,
even
holy
convocations
and
keeping
of
a
Sabbath
.
Ex.
12.16
.
These
our
Saviour
Christ
did
frequent
though
Lord
of
the
Sabbath
,
as
well
as
the
fathers
did
under
the
law
,
as
appears
Mark.
1.27
.
And
so
did
his
Apostles
on
the
new
Sabbath
the
Lords
day
.
1
Cor
,
16.1.2
.
The
second
publick
duty
in
the
publick
worship
of
God
,
is
Praier
,
lauding
and
Praising
him
,
and
offering
vp
sacrifices
of
thankfulnesse
and
the
first
fruites
a●d
calues
of
our
lippes
,
in
a
solemne
orderly
and
decent
manner
and
order
.
This
the
holy
men
of
God
carefully
performed
in
the
House
of
God
on
their
Sabbath
in
the
old
Testament
:
as
David
shewes
.
Psal.
5.7
.
&
42.4
.
And
this
our
Saviour
commandes
to
us
for
an
holy
duty
in
Gods
house
,
where
hee
cals
the
house
of
God
the
house
of
prayer
Mat.
21.13
.
that
not
only
to
the
Jews
,
but
also
to
al
beleeving
nations
as
the
Prophets
words
by
him
cited
do
shew
Isa.
56
:
7.
This
the
godly
at
Philippi
,
where
they
had
no
Synagogue
nor
Church
,
performed
in
a
publick
assembly
by
a
Riuers
side
,
Act.
16.13
.
This
was
practised
by
the
first
Christians
at
Iudaea
Act.
2.46.47
.
and
this
the
Apostle
injoynes
,
Heb
,
13.15
.
This
David
foretold
Psal.
118.24
.
In
a
word
all
Scriptures
which
teach
us
,
to
call
upon
God
,
to
pray
to
confesse
our
sinnes
,
to
humble
our selves
before
God
,
to
worshippe
him
and
to
giue
thankes
,
and
do
commend
these
for
holy
duties
,
they
doe
much
more
teach
vs
to
performe
them
on
the
Lords
day
,
in
our
holy
assemblies
.
The
third
sort
of
publicke
duties
are
the
holy
ordinances
of
God
,
which
tend
properly
to
beget
and
increase
holinesse
,
and
to
teach
Christians
Gods
holy
worship
and
feare
,
to
weet
:
the
publick
reading
and
and
expounded
of
the
word
of
God
,
and
preaching
and
Catechising
on
the
Mininisters
part
,
and
on
the
peoples
part
,
reverent
attention
&
hearing
of
the
word
of
God
.
This
was
a
constant
practise
from
the
daies
of
old
which
the
Fathers
obserued
soe
long
as
the
Church
of
the
Jewes
,
and
first
temple
was
standing
.
As
appeares
.
Ast.
13.15
&
cap.
15.21.27
.
Also
by
our
Saviours
practise
.
preaching
in
the
Sinagogues
every
sabbath
day
Luk.
4.16
.
Mar.
1.31
.
And
this
the
Apostles
practised
in
holie
assemblies
which
they
appointed
to
be
kept
on
the
Lords
day
,
and
this
they
commanded
to
be
performed
by
all
the
Christian
Churches
,
as
appeares
Act.
11.25
.
&
20
,
7.
&
1
Cor.
16.1
:
&
14.23.26
.
Colos.
4.14
1
Thes.
5.27
.
Fourthly
,
besides
preaching
,
reading
,
and
expounding
,
of
the
holy
Scripturs
,
ther
is
also
the
administration
of
the
Sacraments
,
as
of
Baptisme
and
the
Lords
Supper
,
the
later
of
which
especially
is
an
holy
sab:
daies
ordinance
of
Christ
,
first
instituted
in
the
assembly
of
his
Apostles
,
&
not
to
be
administred
and
receiued
ordinarily
but
in
Sab:
assemblies
,
and
publick
meeting
of
the
Church
comming
together
on
the
Lords
day
as
we
gather
from
.
Act.
20.7
.
&
1
Cor.
11.20.33
.
And
that
publick
Baptisme
is
most
fit
to
bee
administered
on
the
Lords
day
in
the
publicke
assembly
,
these
reasons
sh●w
.
1.
Because
it
is
joyned
with
preaching
,
Mathew
,
28.16
:
Secondly
,
because
it
is
the
receiuing
of
the
Baptized
into
the
true
Visible
Church
.
Thirdly
,
in
publick
it
may
bee
better
perfomed
by
the
joynt
prayers
of
the
whole
Congregation·
Fourthly
,
it
may
much
profit
the
whole
publick
congregation
of
Gods
people
by
putting
them
in
minde
of
the
covenant
made
in
Baptisme
.
The
fifth
sort
of
publick
Sabbath
duties
,
are
workes
of
mercy
&
charity
which
are
fruites
of
faith
working
by
loue
.
Unto
which
duties
the
publick
Ministers
soe
often
occasion
is
offered
,
are
to
excite
up
the
people
,
and
they
ought
to
offer
freelie
and
to
make
collections
for
the
poore
Saints
.
This
St.
Paul
taught
1
Cor.
16.
1
:
2
:
and
this
was
in
times
and
ages
next
after
the
Apostles
practised
,
and
performed
.
as
Iustin
Martyr
testifies
Apolog.
2
:
pag.
77.
Sixthly
,
publick
censures
of
the
Church
,
and
actions
of
correction
are
most
fitly
performed
in
publick
assemblies
of
the
whole
Church
on
the
Lords
day
,
such
as
open
rebuke
of
scandalous
,
sinners
,
before
all
the
people
,
that
others
may
feare
Excommunication
and
casting
out
,
&
excluding
from
outward
communion
,
obstinate
and
refractary
offenders
,
as
hereticks
,
adulterers
,
incestuous
persons
,
&
such
like
.
Receiving
into
the
Church
of
God
such
as
were
cast
out
,
upon
their
humble
confession
,
and
publick
repentance
openly
before
the
whole
Church
.
These
are
not
to
be
done
in
corners
but
in
the
face
of
the
Church
,
as
St.
Paul
ordained
by
commandement
from
the
Lord
,
&
by
direction
from
the
spirit
of
God
.
1
Tim.
5
,
20
▪
1
Cor.
5.4
.
&
2
Cor:
2
:
6
:
7
:
and
as
divers
of
the
auncients
haue
held
and
shewed
in
their
practise
.
Seventhly
,
ordaining
and
calling
of
Bishops
,
Pastors
,
and
Elders
,
being
of
old
performed
in
the
face
of
the
whole
Church
,
with
publick
prayers
,
and
laying
on
of
hands
,
Act.
1.15
.
&
14.23
.
2
Cor.
8.19
.
As
it
was
of
old
,
soe
at
this
day
is
a
verie
fitt
dutye
of
the
Lord
holy
weekly
Sabbath
.
Besides
these
publick
duties
,
there
are
diuers
priuate
duties
which
are
necessary
both
to
make
the
publick
duties
effectuall
,
and
frutefull
,
and
to
testifie
to
the
Praise
and
glory
of
God
the
power
of
his
holy
ordinances
and
the
worke
of
the
spirit
by
them
upon
our
hearts
and
soules
.
The
first
of
these
is
private
prayer
,
either
by
our selves
alone
or
in
our
families
with
our
Children
,
servants
,
and
others
of
the
houshold
,
for
if
we
must
pray
continually
when
just
occasion
,
and
oppertunity
is
offered
as
the
Apostle
teacheth
,
1
Thes.
5.
then
most
especially
before
we
go
vnto
,
and
after
we
returne
from
the
publicke
assemblies
,
for
a
blessing
upon
Gods
Publick
ordinances
both
to
our selves
and
others
:
Our
Saviour
bids
us
pray
in
secret
,
and
David
exhorts
vs
to
commune
with
God
on
our
beds
,
and
to
pray
after
his
example
,
morning
,
evening
and
at
noone
day
:
The
second
is
meditation
of
such
as
are
alone
,
on
things
heard
in
the
Church
,
and
repetition
in
the
family
for
the
printing
of
the
the
word
in
their
mindes
and
memories
,
and
mutuall
instruction
and
exhortation
,
one
of
another
,
without
which
the
word
will
take
small
effect
afterwards
and
quicklie
beforgotten
:
Saint
Paul
doth
intimate
the
necessary
vse
of
this
duty
;
where
he
commands
women
to
aske
and
learne
of
their
husbands
at
home
,
and
not
to
speak
in
the
Church
1
Cor:
14
:
35
:
&
1
tim
:
2
:
11.
This
is
the
holy
duty
which
God
commended
in
Abraham
:
Gen:
18
:
That
he
did
command
and
teach
his
houshold
&
Children
which
few
men
can
do
conveniently
on
the
week
daies
,
when
every
one
is
about
their
worke
,
some
in
one
place
and
some
in
another
,
onely
the
Lords
day
is
the
fittest
.
The
third
is
rejoycing
,
singing
of
Psalmes
,
and
Praising
God
in
our
families
,
this
David
commends
for
a
duty
of
the
Sabbath
.
Psal.
92.1
.
And
this
Paul
and
Silas
taught
us
by
their
example
Act.
16.35
.
Where
they
two
being
in
prison
and
in
the
stocks
,
are
said
on
the
Lords
day
at
midnight
,
to
pray
and
sing
Psalmes
with
soe
loud
a
voyce
,
that
the
Prisoners
heard
them
.
And
yet
I
hope
none
dare
call
them
Puritants
,
and
Hipocrites
,
as
the
profane
miscreaunts
of
our
time
call
all
the
familes
in
which
they
heare
singing
of
Psalmes
on
the
Lords
day
.
The
Fourth
is
visiting
of
the
sick
,
&
of
prisoners
,
releiving
the
poore
and
needy
,
perswading
of
disagreeing
Neighbours
to
peace
,
and
reconciliation
:
These
are
works
of
mercie
and
of
Christian
loue
and
charity
,
&
haue
no
proper
end
but
to
bring
honour
to
God
,
and
to
make
him
to
be
praised
,
of
his
people
and
his
people
to
be
edified
in
loue
.
And
being
an
holie
private
service
of
God
,
they
may
be
done
on
the
Lords
daie
,
&
our
Church
Doctrine
doth
teach
them
,
and
Ecclesiasticall
constitutions
allow
them
.
The
last
duty
is
meditating
on
Gods
workes
,
magnifying
them
and
speaking
of
them
with
admiration
one
to
another
,
if
upon
any
just
occasion
,
or
for
necessarie
refreshing
we
walke
diuers
together
into
the
feilds
.
This
David
mentions
in
the
Psalme
for
the
Sabbath
day
Psal.
92
,
45.
Where
he
saith
:
thou
Lord
hast
made
me
glad
through
thy
workes
,
and
I
will
tryumph
in
the
workes
of
thy
hands
.
O
Lord
how
great
are
thy
workes
?
Thus
much
for
the
speciall
duties
both
publick
&
priuate
,
which
Christians
are
bound
to
performe
on
the
Lords
day
,
which
is
the
Christian
Sabbath
.
Now
the
consideration
of
these
severall
duties
,
being
some
publick
,
some
priuate
,
some
more
proper
for
the
Sabbath
,
and
some
for
all
daies
,
offer
to
us
somethings
more
to
be
obserued
.
First
the
publicke
duties
of
the
whole
Church
,
together
must
first
be
regarded
and
preferred
before
priuate
duties
at
home
,
and
mumbling
of
private
praies
with
our selves
in
the
Church
,
because
they
make
more
for
Gods
glory
and
mutuall
edification
,
and
do
shew
and
declare
our
Christian
vnity
.
Secondly
,
publick
duties
must
take
up
the
best
,
and
greatest
part
of
the
day
,
because
they
are
proper
to
the
day
,
and
to
publick
assemblies
,
which
are
to
be
kept
weekly
on
the
Sabbath
day
:
Priuate
duties
are
common
to
all
daies
of
the
weeke
.
Thirdly
,
the
duties
of
mercy
&
charity
to
men
,
must
giue
place
to
the
mediate
worship
of
God
,
when
there
is
no
vrgent
necessity
,
and
they
may
bee
deferred
to
another
day
,
without
any
inconvenience
.
Men
hauing
oppertunity
before
must
not
put
them
off
,
vntill
the
Lords
daie
,
and
then
by
them
shoulder
out
holy
duties
of
piety
and
Gods
solemne
worshippe
.
Lastly
,
by
the
many
and
severall
duties
required
on
the
Lords
Sabbath
,
wee
see
that
to
him
who
hath
a
care
and
respect
of
them
all
,
there
will
be
no
time
left
for
for
idle
words
,
and
toyish
talking
,
praunsing
in
pride
and
vanity
,
nor
for
any
carnall
sports
,
pastimes
,
and
pleasures
.
But
Gods
day
wil
be
found
little
enough
for
holy
duties
which
are
to
be
performed
.
And
therefore
I
dare
not
allow
any
liberty
for
any
sports
how
honest
&
lawful
so
ever
at
other
times
,
except
they
bee
holy
,
and
Gods
worship
be
furthered
,
and
no
better
duties
by
them
be
hindered
:
Which
no
man
can
in
reason
conceive
or
imagine
.
If
God
be
to
be
loved
aboue
all
,
and
honoured
and
served
with
all
the
heart
and
mind
,
soule
&
strength
as
the
law
commands
.
J
do
not
see
but
all
Gods
people
ought
so
to
do
,
especially
on
the
Lords
day
,
&
to
be
discontent
&
grieued
that
they
cannot
do
it
so
fully
as
they
ought
,
&
not
to
allow
to
themselves
in
these
things
anie
liberty
which
may
hinder
Gods
holy
worship
.
The
greatest
opposites
of
the
weekly
Christians
Sabbath
,
when
they
haue
most
vehemently
disputed
,
&
spent
al
their
arguments
,
against
the
observation
of
the
Lords
day
for
an
holy
Sab:
&
day
of
holy
rest
,
are
by
the
cleare
evidence
of
the
truth
so
convinced
,
that
will
they
,
nill
they
,
their
conscience
forceth
them
to
confesse
:
That
the
spending
of
the
whole
day
even
the
space
of
four
&
twenty
hours
of
the
Lords
day
,
an
holie
rest
&
cessation
from
all
worldly
thoughts
&
cares
&
from
all
seculiar
affaires
,
&
in
holy
duties
,
of
Gods
worship
&
service
,
both
publick
and
private
,
is
a
thing
Commendable
&
praise
worthy
in
them
,
and
pleasing
and
acceptable
in
the
sight
of
God
.
To
that
one
only
wise
omnipotent
,
immortall
,
and
eternall
God
,
who
in
all
things
and
ouer
all
enimies
maketh
his
truth
to
triumph
,
be
all
honour
,
glory
,
and
praise
now
and
for
euer
.
FINIS
.
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