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

An. This place must be afterwards considered; I shall here only briefly speak unto it. And (1.) It is known and confessed, that at that time all Judaical Observations of Days, or the Days which they religiously observed, whether Feasts or Fasts, Weekly, Monthly, or Annual were by themselves and all others, called their Sabbaths, as we have before evinced. And that kind of Speech which was then in common use, is here observed by our Apostle. It must therefore necessarily be allowed, that there were two sorts of Sabbaths amongst them; The first and principal was the Weekly Sabbath, so called from the Rest of God upon the finishing of his works. This being designed for Sacred and Religious Uses, other Days separated unto the same Ends in general, became from their Analogy thereunto to be called Sabbaths also, yea, were so called by God himself, as hath been declared. But the Distinction and Difference between these Sabbaths was great. The one of them was ordained from the foundation of the world; before the Entrance of sin, or giving of the Promises, and so belonged unto all mankind in ⟨p. 215⟩general, the other were appointed in the Wilderness as a part of the peculiar Church Worship of the Israelites, and so belonged unto them only. The one of them was directly commanded in the Decalogue, wherein the Law of our Creation was revived and expressed; the other have their Institution expressly among the residue of Ceremonial Temporary Ordinances. Hence they cannot be both comprised under the same Denomination, unless upon some Reason that is common to both sorts alike. So when God saith of them all, You shall observe my Sabbaths, it is upon a Reason common to them all, namely, that they were all commanded of God, which is the formal Reason of our Obedience, of what nature soever his Commands are, whether Moral or Positive. Nor can both these sorts be here understood under the same name, unless it be with respect unto something that is common unto both. Allow therefore the Distinctions between them before mentioned, which cannot soberly be denied, and as to what they agree in, namely, what is, or was in the Weekly primary Sabbath of the same Nature with those Days of Rest which were so called in allusion thereunto, and they may be allowed to have the same sentence given concerning them. That is, so far the Weekly Sabbath may be said to be a shadow, and to be abolished.

An. This place must be afterwards considered; I shall here only briefly speak unto it. And (1.) It is known and confessed, that at that time all Judaical Observations of Dayes, or the Dayes which they religiously observed, whether Feasts or Fasts, Weekly, Monthly, or Annual were by themselves and all others, called their Sabbaths, as we have before evinced. And that kind of Speech which was then in common use, is here observed by our Apostle. It must therefore necessarily be allowed, that there were two sorts of Sabbaths amongst them; The first and principal was the Weekly Sabbath, so called from the Rest of God upon the finishing of his works. This being designed for Sacred and Religious Uses, other Dayes separated unto the same Ends in general, became from their Analogie thereunto to be called Sabbaths also, yea, were so called by God himself, as hath been declared. But the Distinction and Difference between these Sabbaths was great. The one of them was ordained from the foundation of the world; before the Entrance of sin, or giving of the Promises, and so belonged unto all mankind in