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among them) in regard this was to be the diftance of the utmost part of the camp of Ifrael in the wilderness, from the tabernacle to which they were bound to repair for worship on the Sabbath day. But this was no good warrant for ftinting the Sabbath day's journey to fuch a precife fpace; fince it must be either more or lefs, according to the diftance of peoples dwellings from the public ordinances, to attend which a perfon may go many miles, and not profane the Sabbath. The Shunammitifh woman, as appears from 2 Kings iv. 23. used to travel on the Sabbath to the prophet Elifha, to attend public worship, and wait on his teaching.

III. As to the prohibition of " kindling fire,” Exod. Xxxv. 3. If we confider the place and context, we will find that it is only kindling of fire for fervile work, particularly for the work of rearing up the tabernacle, that they were then about, which is there forbidden: This is the mind of Vatablus, Junius and Termellius, and the best commentators on the place. For God is here giving directions for making the tabernacle; and, to prevent their thinking that the nature of the work, or hafte required in doing it, would juftify their working at it on the Sabbath, he firft difcharges all working on that day, verse 2. and then more particularly, v. 3. he forbids the work of kindling fire, as that of smiths, founders, or any others, for preparing materials for the tabernacle. And fo he will have that work, though for a facred ufe, give place to that which was more immediately facred and neceffary, viz. the prefent fanctification of the Sabbath. This doth not prohibit kindling of fire for the works of neceffity or mercy, which prefently tend to the better fanctifying of the Sabbath; fince this, for the fervile work of the tabernacle, would have hindered the prefent fanctification of it; whereas kindling of fire for warming our bodies, preparing meat, or for fhewing light, do not hinder, but tend to promote the fanctifying of the Sabbath. Yet we should take care that we do not extend our liberty this way too far, so as to make folemn feasts on the Sabbath, which require much fervile work, and hinder the duties of the Sabbath: For though we be not forbidden

forbidden on the Lord's day to kindle a fire for dreffing meat, yet we must beware we make not such a flame as fhall kindle the fire of God's wrath against us on that day.

IV. As to the bearing of burdens on the Sabbath, Christ hath given no more liberty to us this way, than to the Jews; for though he commanded the impotent man on the Sabbath, John v. 10. 66 to take up his bed and walk," yet this was no carrying of a burden for any fecular defign, but a mean required for glorifying of God, and publishing the miracle.

V. As to their punishing of Sabbath-breaking with death, Numbers xv. this belonged to the judicial law, which was peculiar to the Jewish common wealth, and doth not bind other nations, except fo much of it as is of univerfal moral equity; for the peculiar circumftances of nations require peculiar ftatutes and punishments for fome particular crimes. But, in the next. place, there appears to have been fomé specialty in that Sabbath-breaker's cafe; for we do not find that Sab bath-breaking was always fo punished afterwards. If we read verfes 30. and 3. we fee God threatening : death to all fuch as fin prefumptuously, and with an high hand: And in the very next verfe, the Sabbathbreaker is brought in guilty; which makes it probable, that his crime was attended with the aggravation of prefumptuous finning.

VI. As to the double facrifices required on this Sabbath," two lambs in the morning, and two in the evening," Num. xxviii. 9. 10. I grant they were a heavy burden, in regard of the great expence and bodily toil the Jews were put to thereby, from which Christ hath happily freed us. But, excepting what was typical and ceremonial in their worship and facrifices, there is nothing here peculiar to them; for otherwife we are ftill as much bound to double facrifices on the Sabbath as the Jews: We are bound to double our devotion, our prayers, our praises, &c. this day, beyond other days. Yea, as I fhewed before, we are more called to it than the Jews; which alfo is confirmed from Ezek. xlvi. 4. 5. where, inftead of the four lambs required

on the Sabbath in Mofes's time, we see that in Ezekiel's temple-service, which points at gofpel-times, the Sabbath-offerings were to be "fix lambs and a ram ;” intimating not only the continuance, but the advancement of the Sabbath fanctification in the days of the Meffiah, and that Christians fhould exceed the Jews in zeal and diligence in keeping of the Sabbath, and fhould multiply duties, and offer up a greater plenty of fpiritual facrifices, and be more active and intense about the works of the Sabbath, than they were: And good reafon for it, fince we have both the creation and redemp tion to commemorate this day, and a more excellent worship to perform upon it.

But I proceed to examine the reft of J. S's. arguments for Sabbath-days recreations.

Object. II. "Our Saviour faith, that the Sabbath is made for man, and not man for the Sabbath," Mark ii. 27.

Anf. This word makes not for his purpofe; for Christ adduceth it in defence of his difciples" plucking the ears of corn on the Sabbath," for fatisfying their hunger, which was a work of neceffity; and not in defence of carnal diverfions and recreations.

But, that we may take up the true meaning of the place, we must confider, that, if by Sabbath be underftood the true fanctification of the day by fincere worfhipping and ferving of God, then certainly man was made for it: But if Sabbath be taken, according to the Pharifees fenfe here, for the mere external rest of the day (as Chrift certainly understands it in this place). then indeed the Sabbath was made for man; this external reft being but a mean for the true fanctification of the Sabbath, and defigned for the fpecial good of man, partly that his body might have fome repose from labour, and chiefly that he might have a folemn opportunity to worship God, and hold communion with him. Now (fays our Saviour) it were unreasonable to think that a law, intended for a privilege and benefit to man, fhould be improven to his hurt and ruin. The great defign of the Sabbath, pleads for "works of neceflity and mercy:" For how can God be ferved,

or

or the foul profited on this day, if care be not taken for preferving the life, and fupporting the body, in order thereto? But how this text makes for carnal diverfions on the Sabbath, I see not; unless one should say, that Chrift meant when he faid, "The Sabbath is made for man," that it is made for his corporeal plea-* fures; which is most abfurd, and directly contrary to Ifa. lviii. 13.

Object. III. "The hindering of men from Sabbathdays recreations, is an encroachment upon our Chriftian liberty."

Anf. I would gladly know what he means by Chriftian liberty. I take the gofpel fenfe of it to be this, that Chrift hath purchased for believers under the gofpel, not only liberty from the dominion, guilt, and punishment of fin, the bondage of fatan, and fting of death; but also hath liberate them from the yoke oft the ceremonial law, to which the Old Testament faints were subjected; and likewife from the curfe of the moral law; yea, and from the power and obligation of it too, as a covenant of works; fo as they are neither to be juftified nor condemned thereby. But that he hath obtained any liberty to us from the obligation of the moral law, as the rule of life and manners, more than the Jews had, I know no orthodox Protestant that will affert it. Now, if the fourth command be a part of the moral law, (as 7. S. owns) to pretend to any freedom from the ftrict obfervation of it, and what is truly moral in it under the gofpel, is unchriftian licentiousness, and not Chriftian liberty. Chrift never purchafed a liberty to us, to be lefs religious, or lefs diligent in prayer, praifes, and other duties, than the Jews; for this were no true liberty. Our true liberty lies in a readiness to obey the holy will of God, our only: rightful Lord; and in being in a capacity to pursue our chief good and great end; and the more we are difabled from this, the more we are in bondage. And hence it is, that the Pfalmift faith, Pfal. cxix. 45. " I will walk at liberty, for I feek thy precepts." But for any, under pretence of Christian liberty, to walk loofely and licentiously, is to deftroy the end of Chriftian liberty,

which is, "That, being delivered out of the hands of our enemies, we might ferve the Lord without fear, in holiness and righteoufnefs before him all the days of our life," Luke i. 74.75 ·

Object. IV. "The reftraining thefe recreations is not a good politic for promoting godlinefs; for, inftead of this, it drives people to the other extreme.'

Anf. 1. Though it were a good politic, I am fure it is bad divinity: For, we must not do evil, that good may come of it.

2. It is no new thing for mens lufts and corruptions to grow more impetuous, and be the more irritated, by the reftraints and prohibitions of God's holy and juft laws, Rom. vii. 8. Yet no Chriftian ever pleaded that these laws fhould be either difpenfed with or flackened upon this account; but still owned the fault to be in our own corrupt natures, and not in God's excellent laws. If all thefe precepts were to be dipensed with, that are grating to the lufts of carnal men, then few of them would be binding; for every fpiritual duty is unpleasant to them.

3. If inquiry be made into the state of the flocks of thofe minifters who use this politic, I apprehend it will be found to have but very bad fuccefs in promoting godliness, or even morality, either on Sabbath or weekday. Nay, on the contrary, thefe Sabbath-days recreations will be found a politic of hell, wherever the experiment is tried, for banishing piety, and promoting all forts of profanity. Whereas, in thefe places where they are confcientiously fuppreffed, Sabbath-holinefs, family-worfhip, and true piety, are known to be in a flourishing condition..

4. If magiftrates and minifters would cordially join hands in the execution of civil and ecclefiaftical laws against Sabbath-breaking and profanénefs, the imperious eruptions of mens lufts on the Sabbath would foon, through the bleffing of God, be effectually dammed up and restrained. A refolute refifting of the devil, is the best way to overcome him; whereas, yeilding to him in any degree, is the ready way to be vanquifhed by him.

Object.