Exercitations concerning the name, original, nature, use, and continuance of a day of sacred…

§. 46 Now it is assuredly worth our Enquiry, what are the just Reasons of the Preference of the Sabbath above all Positive Institutions, both by the place given unto it in the Decalogue, as also on the account of the other especial Instances insisted on. Suppose the Command of it to be Ceremonial, and one of these two Reasons, or both of them must be alleged as the cause hereof. For this Exaltation of it must arise, either from the Excellency of it in it self and service, or the Excellency of its signification, or from both of them jointly. But these things cannot be pleaded or made use of unto the purpose intended. For the service of it, as it was observed among the Jews, it is now earnestly pleaded, that it consisted in mere Bodily Rest, which is scarcely to be reckoned as any part of Divine Service at all. What is farther in it, is said to be only a mere Circumstance of Time, not in any thing better than that of Place, which had an Arbitrary Determination also for a season. It cannot therefore be thus exalted and preferred above all other Ordinances of Worship upon the account of its service, seeing it is apprehended to be only a mere Adjunct of other services, which were therefore more worthy than it, as every thing which is for it self, is more worthy than that which is only for another. And take it absolutely, Place is a more Noble Circumstance than Time in this ⟨p. 193⟩Case,. considering that Place being determined by an Arbitrary Institution in the building of the Temple became the most glorious and significant part of Divine Worship; yet had it no place in the Decalogue, but only in the Samaritan Corruption added unto it. It must therefore be upon the account of its signification that it was thus peculiarly exalted and honoured. For the Dignity, Worth and Use of all Ceremonial Institutions depended on their significancy, or their fitness and aptness to represent the things whereof they were Types, with the especial worth of what they did peculiarly Typify. And herein the Sabbath even with the Applications it had unto the Judaical Church State, came short of many other Divine Services, especially the Solemn Sacrifices wherein the Lord Christ with all the Benefits of his Death, was as it were evidently set forth crucified before their eyes.

§. 46 Now it is assuredly worth our Enquiry, what are the just Reasons of the Preference of the Sabbath above all Positive Institutions, both by the place given unto it in the Decalogue, as also on the account of the other especial Instances insisted on. Suppose the Command of it to be Ceremonial, and one of these two Reasons, or both of them must be alledged as the cause hereof. For this Exaltation of it must arise, either from the Excelency of it in it self and service, or the Excellency of its signification, or from both of them jointly. But these things cannot be pleaded or made use of unto the purpose intended. For the service of it, as it was observed among the Jews, it is now earnestly pleaded, that it consisted in meer Bodily Rest, which is scarcely to be reckoned as any part of Divine Service at all. What is farther in it, is said to be only a meer Circumstance of Time, not in any thing better than that of Place, which had an Arbitrary Determination also for a season. It cannot therefore be thus exalted and preferred above all other Ordinances of Worship upon the account of its service, seeing it is apprehended to be only a meer Adjunct of other services, which were therefore more worthy than it, as every thing which is for it self, is more worthy than that which is only for another. And take it absolutely, Place is a more Noble Circumstance than Time in this