The seventh-day Sabbath sought out and celebrated, or, The saints last design upon the man of sin with their advance of Gods first institution to its primitive perfection ... : with the Christians glorious conquest over that mark of the beast, and recovery of the long-slighted seventh day to its antient glory, wherein Mr. Aspinwal may receive full answer to his late piece against the Sabbath / by Tho. Tillam ...

THE Seventh Day SABBATH Sought out, and celebrated, BY Saints obtaining Victory over the Mark of the Beast.

THe first Royal Law that ever Jehovah instituted, and for our Example celebrated, (namely his blessed Seventh∣day Sabbath,) is in these very last days become the last great controversie between the Saints and the Man of sin, The Changer of Times and Laws. Awake ye slumbring Virgins, the fig-tree is apparently budded; the signs of his second coming who is The Lord of this Sabbath, are so fairly vi∣sible,

that although the day and hour be not known, yet doubtless this generation shall not pass, till new Ierusalems glory shall crown obedient Saints with everlasting Rest.

Wherefore rouze up your selves, ye spirit∣ed Citizens of Sion; shake off the dust and trash of beastly Babylon; and whiles that imperious Harlot shames not to assert that Ignorance is the Mother of Devotion, let heavenly wisdome be your sole design, with raised expectations of his faithfull perform∣ance; * 1.1 who hath promised, That the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the Sea.

Many shall run to and fro, * 1.2 and knowledge shall be encreased.

Whiles vengeance in fiery flames shall be the portion of such as are disobedient and willingly ignorant.

Remember the slights and deceits of im∣posing Pope and Prelate, their Altars, Pi∣ctures, Gossips, kneeling at the Rail, Surplice, with the whole Systeme of invented service; and let this consideration quicken all that fear the Lord, That the very same Horn who thus imposed his Canons upon our conscien∣ces, must change our Times no less then our Laws, * 1.3 or else he is not Antichrist.

Since therefore 'tis undeniable that we have been deceived by his Laws, 'tis worthy

our enquiry, whether we have been cheated of the appointed Times of Gods worship? 'Twill be said to that soul that (after warn∣ing) shall be found in the weekly pollution of Gods Sabbath; 'tis not one day in seven will serve turn, * 1.4 when the books shall be open∣ed, and that very seventh day on which God himself rested shall be found expresly com∣manded. The Beasts Wafer c••kes and Wa∣ter in stead of enjoyned Bread and Wine, will be as excusable one day as the change of Gods holy Sabbath.

As for such professors who surpass the late Prelates in scoffing at Gods Sabbath as an empty form, a trifle, &c. let New-England (however mistaken in the precise time) mourn over their licentiousness in these sor∣rowfull strains.

No measure of tears are sufficient to la∣ment the present estate of times, that when the Lord Jesus was come forth to vindicate the cause and controversie of Sion, there should rise up other instruments of spiritual wickedness in high places, to blot out the name and sweet remembrance of this day from off the face of the earth.

The enemies of the Sabbath are now not so much negligent time servers and aspiring brambles, whom preferment principally byassed to knock at the Sabbath; but those

who have eaten bread with Christ (a ge∣neration of professing people) do lift up their heel against the Sabbath: So that what could formerly not be done by An∣gels of darkness, the old Serpent takes an∣other course to effect by seeming Angels of light.

And what enlightened soul can cease to c••st in a heart full of sighs, not onely for such frothy professors, whose earthly minds under spiritual pretences contemn Gods hallowed time without fear or trembling; but even for those whose ignorance hurries them (hood∣wink'd) from week to week to wallow in wickedness, being that day most busily im∣ployed about their perishing bodies, which God hath solemnly designed for his honour, and health of their immortal souls. Never more cause of mourning, then to see Saints in these days of light still honouring the little Horn in the gross abuse of the Lords Sabbath, time, and the Lords Supper-time. Why Christians will you stick here? Have you got victory over the Beast, and beheld the Holy One tumble down his Image, and will you now lose all your labours for want of a compleat victory over the Marke of the Beast, * 1.5 which is so visible and legible in the head of the little Horn, The changer of Times and Laws. Therefore hath the curse devour∣ed

the earth, * 1.6 Because they have transgressed the Laws, changed the Ordinance, broken the everlasting Covenant.

You are assured Christians the Horn hath changed the Laws, and he cannot be that Horn unless he change your Times also; will you therefore wisely weigh that he had no Times to change, save the Lords Sabbath-time, and the Lords Supper-time, and these he and none but he hath changed, as I shall plainly prove under this Position.

The seventh day Sabbath is a perpetual royal Rule for the righteous, established by precept and president, to Gods praise, and Saints priviledge.

And to prevent a sudden censure of singu∣larity, let the ingenuous know, that this Con∣clusion contains not a tittle different from the professed doctrine of the esteemed Orthodox of this age, as will appear in its parts as so many heads of the ensuing Treatise.

1. 1 The Rest. The Sabbath is one of the Assemblies approved points. Art. Relig. p. 35.

2. 2 The Time. * 1.7 The time is confessed to be the very se∣venth day determined by God; for thus write the Elders of New England (with whom accord our English Synod.)

Not onely a day, not onely a rest day, but the rest day or Sabbath day which is

expressed and expresly interpreted in the Commandement to be the 7th. day, or a 7th. day of Gods determining, and there∣fore called the Sabbath of the Lord our God, is here also enjoyned and command∣ed as generally moral.

Here is a full and free confession, and all I shall crave of Christians is but to observe the true seventh day Sabbath until some o∣ther day of Gods determining shall be pro∣duced; but since that will never be done, I shall proceed to the third point.

3 The Autho∣rity. Gods precept, seconded by his own pra∣ctife gives such full honour to the Sabbath, that I hear of none save Atheists, Papists, Prelates, Ranters, Quakers, and some No∣tionists that gainsay it.

4 Per∣petuity. Neither was this ancient Law instituted for a year, or an age, but perpetuated to all posterity, as is sully acknowledged, Synod confess. p. 38.

5 The sanctifi∣cation. This royal Sabbath is no base or beggarly rudiment (as some tremble not to reproach it) but an honourable perfect Law of liberty, * 1.8 worthy to be imbraced by all the heavenly race of true believers.

6 The Rule. Not as a Covenant accompanied with thunder, denouncing curses for the least dis∣obedience; but as a holy, just, religious Rule, breathed by the still and soft voice of the Gospel.

7 The Persons. To persons principled in Church order, Isa. 8.13. (the Antitype of Gods Ark) in whose renewed hearts by vertue of the new Covenant all Gods Laws are fairly registred which are by others slighted. Hos. 8.12.

8 The Vse and End. And all for these two great Ends, 1. To honour God, 2. To enjoy him for ever (which is the peculiar prerogative of such as obta••u victory over the Beasts Mark, The changer of Times and Laws. And thus each tittle of my tenent being attested (in so many words) by such as are esteemed Orthodox, I hope it may freely appear without prejudice.

The seventh-day Sabbath is a perpetual royal Rule for the righteous, established by precept and president, to Gods praise and Saints priviledge.

First, Of the Rest.

The Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shabbat, signifieth a cessation from common work, * 1.9 and where it is first found it is Gods rest, and the day for ever separated and consecrated or the honour of the most High, in memorial of his most glorious works of Creation, the benefit whereof is extended even unto us, and mo∣rally engageth us to the Religious Observa∣tion of it, which can never be truly sanctified until all false Rests be removed, such as Nati∣onal

custome, humane tradition, shadie spe∣culation (all which are but vain worship;) * 1.10 and as for natural or civil relations, carnal encumbrances, with those sensual pleasures which steal away the soul from Gods Sab∣bath, they are all but Aegyptian reeds; and therefore let the Prophets alarm rouze up the self-denying Disciple from every deceit, * 1.11 Arise ye and depart, for this is not your rest, because it is polluted it shall destroy you with a sore destruction. And so taking up the Cross of Christ, with Spouse-like affecti∣ons, enquire, as for the place, so for the Time of rest. Tell me, O thou whom my soul lo∣veth, * 1.12 where thou feedest, where thou makest thy flocke to rest at Noon. Observe, the Spouse of Christ enquires not onely where, but when; not onely for his flocks resting place (which is his bosome,) but also for the Time, * 1.13 the rest at Noon; Christ hath his Gospel seasons to sit in State; Meridian heighths like the Sun in his circuit weekly returns to beam forth his grace to his belo∣ved, * 1.14 which the Spirit terms, IN SEA∣SON.

I have heard of a silly shift to shuffle off Gods Sabbath, in making Christ the bolster of disobedience, unscripturally asserting that Christ is the Sabbath, thus confounding rest∣ing place with resting time. But as for this

Time of rest placed in the middest of the Royal Law, it is truly Moral and so termed, as Baptism and the Lords Supper are termed Sacraments, in distinction from inferiour Ordinances, though neither of the terms Mo∣••al or Sacrament be found in Scripture.

The word Moralis, signifieth belonging to manners, and therefore the ten Com∣mandements are fitly termed Moral, as being indeed an exact rule of good manners, in∣forming us how to demean our selves to∣wards God and men, and it is in all things equal, holy, just, and good; yea and every way sutable to pure Nature and Grace, and though the Bishop * 1.15 see not a sutableness in the Sabbath to pure Adam, yet those who are better learned, can see it sutable to the glorious Creator; who in observing it, made himself a pattern to his Creature, and surely nothing can be more lovely and delightful to a person principled, then to follow his gra∣cious God in a president so pleasant: In∣deed Natures light as now 'tis blurred and clouded is not capable of judging in the things of God, every man is naturally Po∣pish, framing Idea's of the Deity, * 1.16 setting up images or imaginations, 'tis therefore most absurd to try the morality of the Second or of the Fourth Commandement at corrupt natures Tribunal.

But this threefold mystery may possibly add strength to the Sabbath Morality if it be observed:

1. That innocent Adam had all the ten Commandements written in his heart, whiles his heart was flesh. * 1.17

2. When his heart was condensed into stone, and thereby the Moral Law was de∣faced, * 1.18 God condiscends (for prevention of sin) to write all the very same Lawes in Ta∣bles of stone.

3. And when Gospel grace appears in new Covenant clemency transforming our hearts again from stone to flesh, * 1.19 the very Laws written in Tables of stone are once more registred in the fair Tables of renewed hearts, and that for this end, that we should walk in his statutes, and keep his ordinan∣ces and do them.

He that sees not through this three-fold mystery, depths of wisedome, with unsear∣chable riches of mercy, may well suspect an unchanged stony heart, whiles the renew∣ed soul beholds the revived glory of Gods seventh-day Sabbath, as a Moral duty suta∣ble to Adam in his pure nature, and good for Saints in the present state of grace, freely concurring with this conclusion touching the morality of a Law; That a moral Law is not meerly good because commanded; but

it is therfore commanded because it is good: and such is the nature of the seventh day whereon God rested purely good, and there∣fore commanded; though depraved Nature cannot discern it.

As the nature of a moral Law doth thus confirm Gods Sabbath and none other; So the title of the moral Law, involves and secures this blessed day amongst the ten pre∣cepts, termed in Hebrew, * 1.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in English it hath bor∣rowed the title of Decalogue, or the Law of ten words or Commandements, all of equal honour and dignity; though Satans delusi∣ons have prevailed with licentious spirits to slight and censure one of these ten Moral commands as ceremonial, and from hence to ascend even to Blasphemy, in reckoning this Moral precept amongst beggarly Ele∣ments, and so charging the glorious God with the observation of a base Ceremony, since nothing is more certain then that the Highest himself did both sanctifie and cele∣brate the seventh-day Sabbath, and that be∣fore sin, and consequently before any need of a Saviour, or Ceremony shadowing him: As for the arguments levelled against the Morality of the Sabbath, they do most of them strike at the morality of the whole De∣calogue.

For if the Sabbath be ceremonial because the Jews were obliged by their deliverance from Egipt to observe it; * 1.21 upon the same ac∣count the whole Decalogue is ceremonial, since they are laid under equall engagements to the whole Law; * 1.22 I am the Lord thy God which brought thee out of the Land of E∣gipt from the house of Servants, * 1.23 Thou shalt have no other Gods before me, &c.

Wherefore let such as are experienced of their greater deliverance from all the slavery of spiritual Egipt, religiously observe every jot and tittle of this Moral, holy, just spiritual Law, as spiritually as is possible, and God will teach such sincere souls that 'tis a strong delusion to talk of keeping that seventh day Sabbath spiritually, whiles 'tis prophaned litterally.

'Tis true our Lord Jesus enjoyneth a more intrinsecal and spiritual observation of the Decalogue, * 1.24 but withal he ratifieth and e∣stablisheth every tittle, he that dare bee so deluded as to prophane the Seventh day un∣der pretence of keeping a spiritual Sabbath, dare not commit corporal uncleanness or murther, under the like colour of the spiri∣tual observation of these Laws. The truth is, such consciences dare be bolder with God in robbing him of holy time, then they dare be with Man in stealing his common goods.

Christian, thy Redeemer hath obtained as well corporal as spiritual mercies for thee; Wherefore glorifie thy God (in sanctifying his Sabbath with the whole Law) both with thy body and with thy spirit which he hath purchased. * 1.25

Such who study contention instead of o∣bedience, labour to undermine the Morality of the Law from that promise (which they say was peculiar to Israel) of long life in the Land which the Lord thy God giveth thee.

1. But first, this smites at the whole Law out of hatred to Gods seventh day Sabbath.

2. Let it be considered that those words are rather a motive then a mandate.

3. 'Tis dull Atheism to fancy the posses∣sion of a foot of Land that is not Gods gift, and therefore binding us to obedience. * 1.26 For he hath made of one blood all the Nations of men for to dwell over all the face of the earth, and hath determined the times be∣fore appointed and the bounds of their habi∣tations.

4. 'Tis high ingratitude in us above all people, in the middest of so much peace, plenty, light and liberty, to contend against Gods holy Laws, rather then to submit to his holy Sabbath.

5. The promise of long life was not pe∣culiar to Palestine, but a motive to Israels

obedience both in the Wilderness and in Ba∣bylon, * 1.27 yea and to the Gentile Proselytes in all Nations, * 1.28 and 'tis worthy our considera∣tion how the Apostle renders it. Not land but earth, that thou maist live long on the earth; and so the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly signifies, and the statute word for word runs thus. * 1.29 Honour thy father and thy mother that they may prolong thy dayes upon the earth. Thereby freeing obedien: children from untimely death, and investing them with the comforts of life; Hence 'tis mani∣fest, that both Jews and Gentiles are bound to improve their blessings unto obedience, and no longer endeavour to defile the whole Decalogue, rather then set to the sanctifica∣tion of Gods true Sabbath.

But the Sabbath hath another sort of ad∣versaries, who assert the whole Laws mo∣rality, and yet plead the Sabbaths mutabi∣lity (which scarce savours of rationality) And that the depraved creature may sin with an high hand, against that very place where first he sinned, he endeavours to di∣vert Paradise of the glory of the Sabbaths in∣stitution, boldly asserting that mans sin was more ancient then Gods Sabbath. And this fancy is fathered upon the Psalmist, whence 'tis asserted, * 1.30 That Adam being in honour did not abide a night, and therefore his sin

prevented the Sabbath. But the text is abu∣sed, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is future Hiphil, and thus word for word rendred, Man in honour shall not abide a night, that is, such as the context mentions, * 1.31 that trust in their wealth, &c. But (saith the spirit) He shall go to the generation of his father, they shall never see the light; this cannot be applied to Adam, unless the Preacher of Peters Col∣chester, or some of the same fancy (whom I would modestly provoke to a reply) can shew what fathers Adam could go to.

But to prove that the Sabbath was institu∣ted before sin, and consequently no Ce∣remony leading to a Saviour, take notice that man (the last and best piece of the visi∣ble creation) yea and Angels also stood in their integrity with the closure of the sixth day, for then all things were very good.

And no sooner did the sixth day end, * 1.32 and the seventh begin, but God rested, sanctified, and celebrated his holy Sabbath, in which he was refreshed, or exceedingly well fa∣tisfied with the goodness of all his creatures, which must needs precede sin, by which the creature became very bad.

Some time must be allowed for the sin of Angels, and after that for the parley with the woman. It was no little space wherein Adam gave significant names to every crea∣ture one by one.

But enough is shewed of the Sabbaths precedency of sin, and so for the vanishing of this invention.

But 'tis further objected (though faintly) that Adam having no servants, [Object.] &c. was not in a capacity of keeping the fourth Com∣mandement.

This is such a shift that it opens the door of licentiousness too wide for all persons that have no servants, rich Citizens that use no cattel, &c. So that still Gods first, and mans best and most delightfull Law for spiritual solace, shines in full glory out of Paradise; and though the decayed Prelates would ren∣der it improper for pure Adam, * 1.33 yet since 'twas observed by the pure God, and decla∣red by Christ to be made for * Man, doubt∣less if Adam were a man 'twas made for for him, yea and for all his posterity that bare the image of God, and are called Man or Woman. The first invention thus fail∣ling and no possibility of expelling the Sab∣bath out of Paradise, a second design is en∣deavoured, Viz. to confine this royal Law within the precincts of Palestine, as a le∣gal ceremony peculiar to the Jews. This was the account given of a pretended confe∣rence at Peters Colchester, where they were carefull to prevent opposition, by continu∣ed dictates far differing from the nature of a

conference. The Person chiefly, engaged was a Tradesman, a sad Omen to the de∣cayed Clergy, who silently admired his in∣ven••on whiles he opposed his own N••w England princlples, manifestly sinning a∣gainst his light, in rendring the Sabbath ceremo••a••, b••cause given to the Jewes for a signt; over whose deplorable condition New England thus laments.

It may affect ones heart with great mourning to see the many inventions of mens hearts to blot out this remembrance of the Sabbath day; * 1.34 they first cast it out of Par••d••se, and shut it out of the world until Moses time, when in Moses time 'tis pub∣lished as a Law, and crowned in the same manner as all Moral Laws, yet then they make it to be but a ceremonial Law, con∣tinuing onely till the comming of Christ Jesus.

Thus New England mourns over such impieties, and 'tis cause of grief indeed, that one of their own professed Members should so openly oppose their impregnable do∣ctrine of the morality of the Sabbath.

It is truth that the Sabbath was given to the Jews for a sign, * 1.35 and so was Christ him∣self, Isa. 7.14. Euk. 2.11,34. but it fol∣lowes not that either Sabbath or Saviour must be therefore ceremonial. The Saints

are set for signes, so is the holy spirit, 1 Joh. 4.13. * 1.36 yea for the very same sign as the Sab∣bath is, viz. That you may know that I am the Lord that doth sanctifie you. There the same honour is put upon the Sabbath, as upon the holy Spirit; yea let the self-deny∣ing Disciple know, that in the conscientious observance of Gods Sabbath, he shall not long want the blessed sign of Gods sanctify∣ing presence.

The Sabbath is indeed a signe of goed things formerly produced, * 1.37 as the worlds crea∣tion, or else of good things at present enjoy∣ed, as Gods sanctifying grace; but never was it set for a sign of good things to come, like the ceremonial * 1.38 Sabbaths. I might here retort the vaunting language of the Preacher of Peters (of cutting off Goliahs head with his own sword) for if the Mora∣lity of the Sabbath cease by being a sign to the Jews in their generations, upon the same account must the whole Law cease to bee Moral, since Gods spirit hath set it also for such a sign.

Thus while vain man findes out inventi∣ons to slight Gods Sabbath, as a Jewish ce∣remony because given to that people for a sign, he rejects the Holy spirit, Scriptures, Christ and all, as so many Jewish ceremo∣nies.

Neither is it possble to escape the Dil••••••∣ma by saying that the Sabbath is Moral, but the seventh day Ceremonial, for though the seventh day and Sabbath be terms converti∣ble in the fourth Commandement, yet even in the place mentioned the term seventh day is not set for the sign, but the term Sabbath.

And whereas the same person puzzled the people by a third inwention (but without the Book)

[Object.] That if we observe the Jews Sabbath we must also offer the J••ws sacrifices.

1. [Answ.] Now England Divinity might have instructed him, That if sacrifices could make the Sabbath ceremonial, then they may make that day and every day ceremonial; but sa∣crifices make not the Sabbath ceremonial, therefore not the day.

2. * 1.39 All sacrifices were recorded types of Christ, and therefore abolished; but the Sabbath did never type out Christ therefore never abolished nor changed.

3. The seventh day Sabbath is part of the Law Moral, where no syllable is found of sa∣crifices, 'tis therefore as absurd to conclude we must offer sacrifice, if we will keep the Sabbath, as to say we must keep the Cere∣monial Law if we observe the Moral.

When these fancies fail, and the Sabbath can neither be expelled Paradise, nor confi∣ned

to Canaan. A third invention is found, to make Christ a bolster to disobedience, by proclaiming him a Sabbath-breaker. Who never transgressed no not a tittle of the least Ceremony. For had he failed of the smallest service, he could never have been the Savi∣our of the world. God must have a Lamb without spot or blemish.

The charge brought against Christ is 〈◊〉〈◊〉

1. That he justified his Disciples in pluck∣ing Ears of Corn; as well he might, when the Law expresly allows it, * 1.40 without restraint of time; and where no Law is, there's no transgression.

If the Phariseos were righteous over much (who had so deeply suffered for slight∣ing the Sabbath formerly) shall the Lord of the Sabbath be censured for allowing that to his hungry Disciples, which even the Hi∣poc••ites themselves did not deny their beasts? that is, * 1.41 Necessary food.

If Professors are not ashamed to joyn with Scribes and Pharisees in censuring our Saviour as a Sabbath-breaker, yet let not these continue bold, whiles Christs words make the others blush, Luke 13.17.

And whiles our Advocate performs his office in pleading the cause of his Disciples, let Christians learn to content themselves (by the Apostles examples) with a slender Sab∣bath

days Dinner, rather then prophane the sanctified feason to make provision for their perishing bodies. Trust to his word who hath promised to such as first seek his King, dome, that all things needfull shall be suppli∣ed, he will never leave thee nor forsake thee, but rather then fail, * 1.42 he will put forth a beam of his Divinity to feed thee, who dost faith∣fully follow him. Wherefore resolve to serve him, though he feed thee but with Ears of Corn: and this also be grudged by super∣stitious Pharisees.

A second charge jointly brought by the Hipocrites of old, and present Professours against our innocent. Saviour, is about the Cripples miraculous cure, * 1.43 and carrying his Bed on the Sabbath. Whereas they were no more capable of understanding the supposed violated Scripture, then of discerning the person they quarrelled with.

The scope of the Scripture is onely to re∣strain traffick and travel for gain in our or∣dinary callings, * 1.44 but not to obstruct any work simply for Gods glory and spiritual profit; neither did the man transgress any letter of the Law, for 'tis Thy work the Law forbids, but this was properly the Lords work to confirm the miracle wrought upon a help∣less and almost hopeless creature.

The Word of God freely allowes bear∣ing * 1.45

of Burdens for his own honour even on the Sabbath, * 1.46 as in Circumcsion and Sacri∣fiees, in the miraculous taking of Jericho, and in * 1.47 war. And so lar was our dear Re∣deemer from slighting the Sabbath that he singled out that Sanctified season to honour it with his chief miracles. Gods spirit enjoyns exact obedience to those truths that were confirmed by * 1.48 maricles, and as the wo was greater to those ungratefull Cities where his chief maracles were wrought, so it will be sad for such as will persist in slighting the ho∣ly Sabbath, which he hath so eminently arown'd with his wonders.

After labour hath bin spent in vain to fasten some defamation on the Lord of the Sabbath, the next invention is to fal upon his servants. And first, they seek some shelter for Sabbath•• breaking from the Apostles words; One Man esteemeth one day above another: * 1.49 A∣nother osteemeth every day alike. The Apo∣stle doth not here expose Gods moral Sab∣bath to our censure, or to be esteemed or disesteemed as we please; for he had before firmly established the moral Law * 1.50 and cannot be thought to destroy what he hath setled in the same Epistle; onely in meats and dayes ceremonial, he leaves weaklings to li∣berty, for since Christ hath took down the wall of partition, The persons places, meats

and days which did support it are all level'd, but the seventh day Sabbath was instituted long before that partition wall was raised. So that 'tis not in our liberty to esteem it as we please, for God himself hath made it ho∣ly, and so esteems it whether we do or no. 'Tis God that from the Worlds foundation placed holiness in this day, and what God hath sanctified let not us presume any longer to make common.

Another argument, is drawn from Gal. 4.10. Ye observe Days, and Months, and Times, and Years.

[Answ.] He cannot here condemn the observing of all days, since Fasting and Feasting days are approved by Christ and his Church, onely weak and beggarly seasons are condemned. If any dare be so bold to reproach the se∣ventheday-Sabbath (instituted and obser∣ved by God himself) as a weak and begger∣ly element, at his peril be it. 'Tis a royal Law, and will be the joy of a royal people.

The third argument aspersing the Apostles, is raised from Col. 2.16, 17. Let no man therefore judge you in meat, or in drink. or in respect of part of a Feast, * 1.51 or of the New Moon, or of the Sabbaths, which are a sha∣dow of things to come, but the body is of Christ.

1. Here at first sight 'tis evident that one∣ly

such Sabbaths are ceased, as were a sha∣dow of good things to come: But the seventh day was never such a Sabbath; a sign indeed of good things past, and present, as is already shewed, but never termed a shadow of things to come.

2. The blessed Spirit by two other terms declares clearly what Sabbaths are ceased; 1. * 1.52 such as were against us, 2. contrary to us; and such were those annual Sabbaths, requiring great labour and travel in com∣ming three times a year from all parts to Je∣rusalem; far from the sweet Rest which the fourth Commandemnent enjoyns upon the seventh day Sabbath, which never was in the least against us, or any way contrary to ••s, and therefore not here intended, though he Prelates by perverting the Text would ••volve it; for unto the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which onely signifieth Sabbaths) they have deceitfully added [dayes] to the Text, as though there were no other Sabbaths but Sabbath days, whereas the seventh year was a Sabbath, and the seventh seventh the great ceremonial Sabbath or Jubile.

And whereas by this bold and absurd ad∣dition some would cast off the seventh day as ceremonial, who yet plead strongly for the morality of the Sabbath, it is very consider∣able that this Text toucheth not the Day at

all, but the Duty, that is, the Sabbath, which even many enemies of the seventh day con∣fess to be moral. Evident it is, that as the se∣venth day points out the time of worship, so the Sabbath denptes the worship it self, and the Apostle mentions not the day or time as a shadow, but the Sabbaths; and so if any thing in the fourth Commandement were a shadow of Christ, it must be onely the Rest, which is the duty, and not the Time which is the seventh day. As warrantably may they reject the moral Law upon that expres∣sion of the Law being changed, * 1.53 as the se∣venth day upon this word of Sabbaths being ashadow. We may as well distinguish of Sabbaths in this place, as Laws in that.

Mr. Aspinwal pretends to reform the Bi∣shops abuse of this Col. 2. and translates it rightly [Sabbaths;] but renders those words a Feast, which he knows is onely part of a Feast; and from hence takes liberty (p. 4.) to descant upon Feasts, contrary to the word. Well; after all attempts the 7th. day Sab∣bath remains a glorious lively Oracle to Christians; it is no b••se ceremony, or beg∣garly rudiment, for God himself observed it, and with his own voice with great Majesty enjoyned and recorded it a mongst the rest of his royal perpetual precepts; it requireth no toil nor trouble (like the ceremonial Sab∣baths)

but lovingly releaseth man from his labours. It is no way against us, or contrary to us, unless we be against God, and contra∣ry to those heavenly spirits, who prefer one day in Gods Courts before a thousand, in that dunghil drudgery wherein earthy, car∣nal, base-born muck worms delight to be toiling and moiling in this bewitching world. It mounts the Dove-like Spouse from earth to heaven, where she obtains a tast of her eternal glory, dwelling this day in her Belo∣veds bosome, sweetly reposing her weather∣beaten Vessel (in this shining season of noon∣tide Rest) in the very arms of Christ. * 1.54 These are undeniably the sweet enjoyments, and soul-ravishing delights which this Royal Sabbath of Iehovah opens to the sincere obedient soul, and therefore onely to be sligh∣ted by such, as observing lying vanities, for∣sake their own mercies. When restless spirits find their fancies frustrate, and that they have onely wearied themselves with these inven∣tions.

1. To expel the glorious Sabbath out of Paradise.

2. To imprison it in Palestina.

3. To defame our Saviour as a Sabbath∣breaker.

4. To asperse the Apostles as Sabbath∣slighters.

And finding the Sabbaths lustre breaking through these foggy inveations, 5. Satan the Prince of darkness transforming himself into an Angel of Light, furnisheth them with the last invention, under the most specious pre∣tence of a spiritual Sabbath, to live in the weekly pollution of that blessed day which the Father of Spirits hath appointed for the inlet of all spiritual sweets into the soul.

And the poor deceived Notionists, * 1.55 for∣getting how the serpent beguil'd Eve through his subtilty (under the very same bait of dis∣obedience to Gods Commands promising most g••orious spiritual enjoyments) are so transported with the glistering Alchymie of his sublime aiery notions, that away goes all the tryed Gold of the Law and the Testimo∣ny; and now no duties will down with these lawless Libertines, but all their devori∣on lies buried in the abysse of pretended spi∣ritual prayer, spiritual singing, spiritual fast∣ing, spiritual feasting, spiritual baptism, spi∣ritual supper, spiritual sabbath, leaving all literal obedience as too low for their bewitch∣ed fancies, as if Christ and primitive Christi∣ans were not as spiritual in obedience to these litreal commands, as any of these pre∣tenders; who notwithstanding all their boa∣sted high attainments, are most of them deep∣ly drenched in earthy Dens: whiles they

promise librety to others, * 1.56 many of themselvs are the servants of corruption. The spring of these delusions (for the most part) breaks forth from the palpable contradictions of such, as having laid an impregnable founda∣tion for Gods Sabbath by their excellent arguments for its morality, do presently de∣molish their own structure again, in assert∣ing its mutability. And whiles they labour in the very fires to find some Scripture autho∣rity for their supposed change; ingenious mounting refined spirits seeing not the least Gospel ground for a first day Sabbath, and being prejudiced against the seventh day, (stigmatized with the odious unscriptural character of JEWISH Sabbath) they presently become a prey to Satan, who per∣swades them that in slighting the Sabbath li∣terally they may keep it spiritually, and be∣like God; whiles thus they become most unlike him, who really sanctified and obser∣ved the seventh day Sabbath. And thus like Eve, casting off the literal command upon a spiritual pretence, they break the bounds of Paradise: and whither will they post? for 'tis evident in Scripture, that all Religionebs and flows according as the Sabbath is slight∣ed or sanctified.

Being thus confounded with the contra∣dictions of such as assert the Sabbath to be

moral and yet mutable; & withal blinded by Satans baits to construe all Scripture accor∣ding to his custome (promising spiritual bles∣sings upon literal disobedience * 1.57) they now endeavour to support their deceits by slan∣dering our Saviours first Sermon; as if his prohibition of spiritual adultery, opened a gap to corporeal Uncleanness, (which this prin∣ciple hath even hurried many to practise:) wheras the great Expositor detecting and de∣testing that Phatisaical outside service, then in esteem for true Religion, binds us over to spiritual obedience, without destroying one jot or tittle of the Law; * 1.58 severely threatning such as should transgress the least of those staturea.

And yet these deceived souls fear not to break all bands and bounds, that so they may drive on in disobedience without sence of sin; for where no Law is, there is no sin; and where no sin is, there can be no Saviour; and where no Saviour, no possibility of salva∣tion, which they shall find too true that leave Gods moral Law, or put away or deprave any part thereof: They shall find, that if Gods Law be nothing to them, God himself will be nothing to them, but a severe Judge to condemn them by that Law they refuse to rule their lives by.

Sad will the sight of this sentence be to

deceived souls in that dreadful day, (when Books and hearts shall be opened.) Now go, * 1.59 write it before them in a table and note it in a book, that it may be for the time to come for ever and ever, that this is a re••el∣lious people lying children, chilaren that will not hear the Law of their God.

And whereas us objected that our Lord hath fulfilled the Law; and that indeed one jot or tittle might not pass till he had fulfilled it, but that we need not now fulfill it:

Let such know, that 'tis no more lawfull now then before to be unclean, lye, steal, or covet; 'tis as unlawfull now as ever to b••a∣spheme, make, or worship images, and it will one day be found as sin••ull now as ever it was, * 1.60 to slight Gods sanctified seventh-day Sabbath which Christ fulfilled; he fulfilled Baptism, and so must we; he observed his Supper, and so must we; he sanctified the seventh-day Sabbath (and establisht it for e∣ver) and therefore so must we.

As to that objection that Christ mentions not the Sabbath in his Sermon, and therefore it may be neglected:

By the same reasons the Papists may ju∣stifie their abominable idolatries, since in all that Sermon no mention is made of images. Thus while the unwary Rebel thinks to e∣scape S••ylla he wracks upon Charybais, so

dangerous is it to dally with any one of Gods Laws; Wherefore take heed of dis∣obedience under a pretence of spirituality. That principle which now prompts you to the weekly prophanation of the Lords Sab∣bath will lead you by insensible degrees to as light esteem of the Lords Supper; and un∣der a pretence of praying continually, force you from family prayer as a formality. Christ delights in his Doves voice, and surely our voice is not too good for God, neither it man more spiritual then his Maker; he that made us praieth often for us both with heart and voice, and so taught us to pray; * 1.61 and so he observed Gods seventh-day Sabbath both litterally and spiritually, and left us an ex∣ample that we should follow his steps in all Moral actions.

Some Sabbath-slighters would fain af∣fix a Type to the Sabbath, but are pitifully puzzled how to bring it to pass. One would have it a type of our Rest in Christ; but for want of Scripture this conceit is cashie∣red.

A second supposeth, that the sacrifices annexed to the Sabbath made it typical; up∣on which account every day must be typical, since sacrifices were enjoyned every day.

A third, thinks the Sabbath may be a type of Christs lying in the grave, but i••∣stead

of may-be's, I shall prove in its place, that his rest in the grave on the Sabbath con∣firms this Law to Christians

A fourth confesseth, 'tis very difficult to find out this supposed typicalness, and yet adventures to affix the deliverance out of E∣gypt to the Sabbath, as a type of our delive∣rance by Christ; but every babe in Christ at first blush beholds the very same delive∣rance affixed upon the front of the ten Com∣mandements, which manifestly proves the Sabbath as free from being typical, as any other part of the Law.

A fifth (with whom my spirit joynes) finding that the Sabbath was never any type of Christ, * 1.62 is perswaded if it be typical, 'tis onely since Christ; and that not Moses but Paul makes it typical of that glorious Rest-day which saints shall enjoy with Christ a thousand years, that as the Weekly labour of six dayes ends in a Rest-day of grace, so the worlds 6000. years travel shall terminate in a Rest-day in glory.

Now although I judge that as marriage (ordained in Paradice) is not a type but a similitude of Christ, so the Sabbath (of the same descent) doth rather resemble then type out that Rest; yet I shall not contend, but rather conclude that if the seventh day Sabbath be typical of that expected happy

Rest, then of necessity the type must remain until it shall be swallowed up of the glorious Anti-type.

A sixth (in the middest of such uncertain∣ties) conceives the Sabbath may be typical of the Gospel or day of grace.

But what an absurdity would this con∣ceit put upon our Saviour, as if he should direct his Disciples to pray, * 1.63 That their slight might not be in the Winter nor on the Sab∣bath day of grace; i. e. that they might not flye at all, when as yet he had commanded them to flye.

2. If the day of grace be our enjoyned Sabbath, then we must be sure as long as the Gospel lasts to do no servile work accor∣ding to the Commandement: but here it's also conceived, that the works now prohi∣bited are our sins.

Answ. 1. The Law did no less prohibit sin then the Gospel.

2. This conceit supposeth God thus com∣manding; six days (of the Laws duration) thou shalt or mayest labour and do all thy work of sin, but the day of grace is the Sabbath, in it thou shalt not sin, thou, thy son (and which is extreamly absurd) thy cattle and the stranger that is within thy gates. Either this opinion must reject the rest of the fourth Commandement, as it

doth the seventh day, or els it puts it self upon more then an Egiptian task, to keep his son, servants & strangers from sin. As for the poor cattle, they are uncapable of such a Rest as cessation from sin; and the merciless Notio∣nist is reasoning them out of that natural rest wherewith the merciful God hath priviled∣ged them: so that if there be no rest requi∣red but from sin, the poor bruits may rue the time of Christs comming into the world, 'twere well for them that Peter had prevai∣led to build Tabernacles, that they might have still enjoyed the good dayes of Mo∣ses.

And as for English servants, their condi∣tion would be little different from Turkish slaves, so that they might well bewail MES∣SIAH's birth should this opinion prevail, for the boundless desires of earthy-minded Masters, would seldome be weary of the way of getting wealth; neither would their pretended spirituality dictate what day to spare their wearied servants. But instead of the Angels good tydings of great joy to all people, servants would soon cry out sad ti∣dings of great sorrow, to be thus deprived of the happy rest for soul and body, and con∣strained to toil and travel on the Sabbath.

Thus by Origens allegorical Divinity, (making cessation from sin the onely Gospel

Sabbath) the letter of Gods Law (which cals for corporal rest and spiritual service) is per∣verted, Christs Sermon abused, * 1.64 the Royal Sabbath (like a typical ceremony) rejected, the poor bruits wearied, servants defrauded, and manifold absurdities introduced; to the great dishonour of the great Law-giver, and grievous sin of such as assert the onely Sab∣bath is to abstain from sin, which that soul shall do indeed who abstains from labour on Gods Sabbath, servile work being the known sin of the fourth Commandement.

Cease from thy shallow conceits thou deluded slighter of holy Sabbaths. The Saints day of eternal cestation from sin and sorrow is not yet come, we see Babylon yet in bee∣ing, the Jews uncalled, all the eath in con∣fusion; the day of peace is indeed approa∣ching when such onely as are found in ways of obedience, shall enter in by the gate to the glorious City of everlasting Rest.

Thus having through Divine aid vindica∣ted the Sabbaths morality from those inventions and aspersions raised a∣gainst it; I shall now proceed to the second part in the Position.

Viz.

The select season or precise time, determined by him who is hasting to the ruine of that blasphemous Little Horn; for his change of Times and Laws.

THat the seventh day was the Lords ho∣ly Sabbath, * 1.65 from the Worlds founda∣tion to our Saviours Passion is undeniable: And yet such is satans envie at the Sabbath, that he suggests a possibility of alteration, by the Suns station in Joshua's time, and retro∣gradation in Hezekiah's dayes.

But it may easily bee understood, that when the same power who placed the Sun in its Sphere, stayed its course one day, and commanded it to return backwards another, this did only lengthen those individual days, and then returned to its natural motion, but altered not the next day at all.

2. It must be concluded that our Saviour (who fulfilled the Law exactly) observed punctually the very Sabbath, and the scrip∣ture testifies that the holy women rested the Sabbath day according to the Commande∣ment, * 1.66 that is, upon the very seventh day which God instituted and required to bee observed.

And the whole world (though different in Religion) will give full testimony that

neither the Heathens saturday (so called long before Christs time;) the Turks friday, the Papists sunday, nor any other day in the week hath since met with any change: so that I may with as much reason, question whether my right hand be that the world calls so, as I may question whether satur∣day be the very seventh day, seeing the Jews also dispersed through the world pun∣ctually observe it.

And yet what a deal of dust hath been raised from the Prelates ashes by an old Professour of New England-way against their principles, and his own conscience; his great Argument (borrowed from the Bi∣shops) is this:

That since all Regions cannot observe the same hours for the Sabbath, by reason of the various rising and set∣ting of the Sun; therefore the seventh day is not universally moral.

Answ. What will not enmity to Gods Sabbath set upon? seeing such a one as Capt. Jenison is not ashamed to use the old Prelates worm-eaten Arguments in flat opposition to his Brethren; Me thinks it should wound his soul to receive answer from Mr. Shep∣heard (with approbation of the consociated Elders of New England) in detestation of such deceit, thus.

The fourth Commandement must stand firm, * 1.67 the Heaven and Earth must fall asunder; the Lord will rather waste King∣domes, and the whole Christian world with fire and sword, then let one tittle of his Law perish: the Land must rest when Gods Sabbath cannot, &c.

And surely it may sadly affect their hearts in New-England, if ever this reacheth their eye or ear, that one of their professed mem∣bers, in a great publick assembly, should combat the Sabbath with the same weapons foyled by them. And in hopes it will make the Captain ashamed, and silence all adver∣saries, I shall transcribe the solid answer of reverend Mr. Shepheard to the cloudy ar∣gument, (which he saith Carpanter and Heylin compassed the whole earth and hea∣vens to find out.

To think (saith he) that the Sabbath was proper to the Jews, * 1.68 because they onely were able to keep and exactly observe the time of it, being shut up (as Mr. Prim∣vose saith) within a little corner of the earth, and that the Gentiles are not there∣fore bound to it, because they cannot ex∣actly observe the time of it in several quarters of the earth so far distant, is a ve∣ry feeble argument; for why might not all Nations exactly observe the rising and set∣ting

of the Sun according to several Cli∣mates, by which the natural day, and so this if the Sabbath is exactly measured, and which God hath appointed (without limitation of any hour) to be the bounds of the Sabbath, as it sooner or later riseth or sets: Were not the Mariners of the men of Iudah bound to observe the se∣venth day in all the several coasts where they made their voyages? Did God limit them to the rising or setting Sun of Indea onely, &c.

Thus far New Englands answer to that argument taken up by Mr. Ienison against them: into whose treasury I shall cast my mite upon consideration of,

1. * 1.69 The Proselytes of Ierusalem out of all Nations under heaven; whose undoubted observation of the Sabbath in their several Countreys, is a full confutation of this aiery argument.

2. There will probably be granted some variation between ••••ai and Sion, yet the Sabbath punctually observed in both places. Captain Ienison is not ignorant of four hours difference in the rising Sun be∣tween England and the American Colonies, and yet the same first day observed both here and there. But by the way we may observe, that the wounds he would give unto the se∣venth

day Sabbath, fall as heavily upon the first day, whereunto he pretends great devo∣tion (with his Brethen;) for if the seventh be uncertain, the first must needs be so: and thus whiles he would weaken the true Sab∣bath, he opens a gap to that impiety of re∣jecting the authority of the fourth Com∣mandement, which sober spirits abhor. But our God hath not bound us to the obe∣dience of such hours, but of such a day: the Clock is not to be our guide, but the Sun.

Here they object, That in some (though scarce any habitable) Regions, the Sun for many moneths leaves not their view; whence they suppose an impossibility of observing the sabbath.

The answer is, That in all parts the Sun is ever upon motion, his Eastern & Western circuits are not onely observed, but exact∣ly measured familiarly each four and twenty hours, so as not onely to know their times of repose, but possibly to shame us in the abuse of ours: should the clouds, or other meteors in ercept their sight of the Sun (or ours,) the fowls of the heaven would give informa∣tion. * 1.70

And as sleeping and working time is ea∣sily discerned each four and twenty hours; with like facility may the six working days be distinguished from the Sabbath. If once

the heart be free to yeeld obedience, it will cease to create * 1.71 and invent difficulties; and the renewed nature will no less breath after the souls weekly Sabbath, than the old na∣ture will expect its accustomed repose. The Suns daily circuit, and weekly revolution, is no such difficulty to a devout soul.

But whither are we roving? Will not our own Climate contain us? * 1.72 Are we not more inquisitive (with Peter) to know what other Nations shall do, then to study our own duty? We should even shame to slight Gods Sabbath, whiles the Heavens declare his glory; and whiles we fancy Bugbears of uncertainty in observing the exact time, Lo day unto day uttereth speech, * 1.73 night unto night sheweth knowledge, there is no speech or language where their voice is not heard. What beter directions can we desire, then this faithfull witness of Hea∣ven? by his several circuits exactly measu∣ring out our time, and informing our eye, as words instruct our ear? When his fix days light leaves our Land, 'tis then time to leave our labours: For then doth the glorious Lamp of Heaven like a Herald proclaim the approaching Sabbath, that Saints may set open the everlasting Gates for the King of Glory.

I would not leave this scruple, where∣with

the self condemning adversary reproa∣ched his own principles, till the path rendred so abstruse and intricate, attain its promised perspicuity, * 1.74 even to the weakest sight, that so way faring men, though fools, may not erre therein. Wherefore observe, that in the beginning, when Heavens bright Eye de∣clined the sixth Evening in Eden, the holy God gave unto man not onely a precept, but a fair president also, in ceasing from the work of Creation, to sanctifie and observe his holy Sabbath. Howbeit at the same hour it was impossible for other Climates of the World (regularly) to begin the Sabbath, for the more Western parts must wait for the Suns warning, or else they should not sanctifie the seventh day exactly, as measu∣red and regulated by the Sun, which God hath purposely set for signs and for seasons, * 1.75 and for days and years.

Having therefore proclaimed rest in Para∣dise (leaving man with his Maker to sanctifie the Sabbath) away he posts as a Bridegroem from his Chamber, * 1.76 rejoycing as a Giant to run his race; and so coursing in his circuit through the Heavens, he declares to the Re∣gions sooner or later (as fast as he can sly) when to cease from their six days servitude, to sanctifie the exact seventh day Sabbath: Yea, when mounting the other Hemisphere,

the interposition of the terrestrial Globe, makes their Meridian the Antipodes Mid∣night; yet is the seventh day (as measured by the Sun) punctual and certain in each Regi∣on. God hath not engaged us to the same hours, but to that assured seventh day, or se∣venth part of time, regulated by the glorious Lamp, ordained for times and seasons, for days and years. Where then lies the diffi∣culty of the seventh days certainty, which was suggested to the people with such a cloud of confusion?

But lastly, the difference between out Summer and Winter Sabbath in this little Island, is as evident to every A, B, C, Chri∣stian, as is the certainty of the seventh day in the midst of such variation; for who knows not that our Winters Sabbath begins four hours sooner then in Summer, and ends up∣on the same account, making full eight hours difference between Summer and Winters Sabbath: But though the hours so much dif∣fer, yet the seventh day surrounded by the Sun, is unalterabiy the fame, and the Sabbath certain, as in Summer and Winter season with us, so in each Climate and Countrey throughout the world. And therefore 'tis but an aiery flourish borrowed from the Bishops (and perhaps a vaunt of more A••. then suits education or capacity,) to compass the earth

for an agument to prove the variation of time, which is so obvious and familiar in our little angle, and yet I suppose never begat the least scruple in any Christian, neither is there the least cause. But I hope the adversary sees great cause by this time, to be ashamed of his cloudy speculation (amusing the people) and humbly to confess he did he knew not what, (against New Englands testimony, and Scripture evidence,) and so obtain the bene∣fit of Christs Petition, * 1.77 Father forgive them, for they know not what they do. Carnal hearts might with more reason contend a∣gainst the Lords Supper in some Countreys for want of Wine, then against the Lords Sabbath for want of Light: But when Grace shall make Saints as zealous for the Sabbath as the Sacrament, they will find less difficulty in observing the seventh Circuit of the Sun, then in supplying the defects of their native soyl, by plowing the Ocean for the fruit of the Vine.

Having thus by Sun-beams, and Scripture streams, rescued the certainty of the seventh day from the clouds of obscurity; it will be time with all humility to enquire at the gate of Grace, Whether this seventh day be the unaltered solemn season for holy service un∣der the Gospel?

That there is a special season designed, di∣strinct from common time, is generally as∣serted and received by Scripture-Christians, and one would think that the Levellers of dayes and duties, should even be thunder-smitten with the Apostles alarm; * 1.78 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his King∣dome, Preach the Word, be instant IN SEASON, OUT OF SEASON, i. e. on the Sabbath day, on the Week dayes, in Gods time, in mans time; and this sense will be found the saving truth, if we take that igitur in the Text for our directi∣on to the fore-going Chapter, I charge thee therefore, i. e. since thou art so well in∣structed in the truths of the Old Testament (the onely known Scriptures when thou wast a childe) which are able to make thee wise through faith unto salvation, * 1.79 therefore be instant in season, out of season. Now the onely moral season those scriptures in joyn us, is the famous seventh-day Sabbath never changed till the little horn arose. No wonder then the same spirit by another A∣postle highly approves our fulfilling the roy∣al Law accoring to the Scriptures, * 1.80 which (as to the season of worship) is none other in the royal Law then the seventh-day Sab∣bath;

and therefore we shall approve our selves noble Bereans indeed, by searching the Scriptures whether this thing be so? conclu∣ding that if the Scriptures bee able to fur∣nish the man of God throughly to all good works, * 1.81 then the seventh day Sabbath is that certain designed season which God will own as a good work in such as observe it. Proud man presumes to make all seasons equal and alike, but the good spirit promised by Christ to lead us into all truth, puts undeni∣able difference between season and season. And the Apostle which layes so great a charge upon Timothy, to Preach in season, out of season; doth thus declare his own practise: That he had been with the Saints At all seasons. * 1.82 And he expounds his mean∣ing; first that he had preached publikely, i. e. as in open places, so in the solemn sea∣son designed by God for publike worship. And from house to house, * 1.83i. e. improving all opportunities, night and day. Now that the seventh-day Sabbath was the special season for Gospel service (namely prayer and preaching) the Apostles practise, yea his constant practise is pregnant proof, as will be shewed in its proper place.

This is not left to the liberty of any crea∣ture to alter, * 1.84 (though some who thereby justifie the abhominations of the little hom)

do assert (but not for want of igno∣rance) that 'tis not that special seventh day that is enjoyned, but A seventh day; where∣as we have not onely the Pattern in the Mount, namely the precise time of Gods Rest to point out the Sabbath day, but to end all cavils, he points twice in the fourth Commandement to that very seventh on which he rested, by the emphatical demon∣strative particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that 'tis not a seventh, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the seventh day, and further requires that we should keep Is holy because he blessed IT, and sanctified IT. And ther∣fore they had need make sure work of a very clear word, for a change or repeal of that seventh day, against the day of judge∣ment, for fear of being left speechless.

And as for such as suppose A seventh day or A seventh part of time is the morality of the fourth Commandement, they will never help themselves by it, for if it be a seventh day, then it cannot be A sixth day, or an eighth day, or any other, but simply A se∣venth day, unless they will destroy their own morality; and so for the other notion of a seventh part of time, which they confess is purely moral, if so, then no other time but simply the seventh part, must from week to week be devoted to Gods worship through∣out all ages, for whensoever the seventh part

of time is altered, the Morality must needs be destroyed.

But by such vain jangling, it seems they had rather have any Sabbath, or no Sabbath then the true sanctified Sabbath, which God hath especially designed, and whereon the choicest blessings may be in faith expected. All other dayes were good wherein God wrought, but the seventh day was and is peculiarly blessed, wherein God rested. And therefore Antichrist engageth earthly pow∣ers, more especially to prophane the seventh as the chief Market day, and rakes up all the filth he can finde to defile the Lords Sabbath, and affright the Saints from fol∣lowing the Lord in observing it.

His grand odium wherewith Mr. Aspin∣wal hath polluted his Title page, is; That it was the Jews Sabbath; like that scornfull reproach of Pilate cast upon Christ, * 1.85 who was (indeed) a Jew, and Lord of the Sab∣bath; in which sense Gospel-saints may ve∣ry safely embrace this blessed Jews Sab∣bath, who hath proclaimed himself as well Lord of his Sabbath as of his Supper, and there's safe shelter under the skirts of this Jew. But in scripture dialect 'tis Jehovah's Sabbath, and no where term'd the Jews Sabbath that I know of; but this I know, that as it was instituted before there was any

distinction either of Jew or Gentile, so it remains in full force to the people of God for ever, ever since that wall of partition was demolished.

Christian, is the fourth Command for the Sabbath made odious, because it was given to the Jews; thou maist even cast off all the Commandements upon the same ac∣count: Why the whole Law was given to the Jews, the holy Scriptures was given to the Jews, * 1.86 They received the lively Oracles to give unto us; Observe Christian, these lively Oracles are Gods moral Laws, which by a lively voice he committed to them, * 1.87 and that not onely for themselves but to give unto us: As they received them from God, so they gave them unto us, and therefore see thou keep them as they gave them; and a∣mongst the rest, the express seventh-day Sabbath: And beware of slighting it because given to the Jews. Let but this scoff drive thee to disdain what was given to the Jews, and so living and so dying, thou shalt assu∣redly be damned: For the Scriptures that are able through faith in Christ to make wise unto salvation, were given to the Jews. * 1.88 Our Lord Jesus himself was a Jew and gi∣ven to the Jews, and will shortly come in his glory to make them a glorious people; neither will any thing more hasten mercy

to Sion, * 1.89 then Christians taking pleasure in her stones, and favouring the dust thereof; that is, the times and Laws changed by An∣tichrist: For 'tis impossible that ever that be∣loved people should receive the Messiah, while they see his Disciples disobedient to Gods royal commands.

We (who were once drown'd in the de∣lusion) can now discern and detest that Po∣pish impiety of image-worship (in defiance of the second Commandement) and yet they can plead as plausibly for Idolatry by their wretched distinction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as wee can possibly for change of the Sab∣bath. As their image-worship is one great stumbling-block to long forsaken Israel; so our weekly wallowing in Sabbath polluti∣ons, sadly obstructs the hopes of their con∣version, * 1.90 and indeed puts our dear Saviour to an open shame; as may appear by a pas∣sage lately communicated which exceeding∣ly affects my soul, and so I hope it will my Readers, thus.

The Jews in London are very much affected with our keeping of the Sabbath, and do frequent our meeting places every Sabbath in the latter part of the day, and truly I hope the Lord will in time awake upon them to imbrace the truth: As yet they keep on their Hats in the time of

prayer; I am well acquainted with their Rabbi, He and the rest of the Jews with him were so taken with Brother Sallars prayer for the restauration of the King∣dome to Israel, * 1.91 as that they desired that they might have it in writing, promising that they would print it, and send it to all the places where the Jews inhabit; I told them also your resolution to preach up the Sabbath, and they are very much taken therewith, desiring the Lord to prosper you in your endeavours therein. I perceive it is a great stumbling block to them as to believe Christ to be the Messiah, because Christians violate the Sabbath; for (say they) if Christ were not a Sabbath-brea∣ker, why are Christians? and if Christ were a Sabbath breaker then he was a sinner, and if a sinner, what benefit can we ex∣pect by the death of an evil doer? And thus you see what evil consequents follow the non-observance of the Lords holy Sab∣bath: I hope this may be usefull to your Auditors, especially to those of your so∣ciety.

Reader, doth not thy heart (with mine tremble before the Lord in the perusal of these lines? why if the offence of one little one deserve so great punishment, * 1.92 what will be the doom of Sabbath-breakers (after

warning) whose weekly disobedience so much dishonours Christ, and stumbles all the Tribes of Israel? how vain are their petiti∣ons for Israels conversion, whose practise so much obstructs the glorious work? Cast ye up, * 1.93 cast ye up, prepare the way, take up the stumbling blocks out of the way of my people. Awake, awake Saints, the seventh seal is opened, and the seventh day Sabbath breaks through those Romish fogs that long obscured it, under the Heathenish title of saturday, or Saturns day. The same bla∣sphemous Horn that rob'd us of the Holy Scriptures, hath long deprived us of the Holy SABBATH, telling us that it was Jewish.

'Tis high time wholly to depart from Po∣pish pollutions, * 1.94 and fulfill part of that Pro∣phesie, in taking such hold on the skirts of the Jews, as to observe all their Moral Laws with delight. Let nor the unscriptural odium of a jewish Sabbath, startle us any more then a jewish SAVIOUR: But let us put on Ruths resolution in meeting the Jews, say∣ing: Thy Scriptures shall be my Scriptures, thy Promises shall be my portion, thy sal∣vation shall be my expectation, thy seventh day shall be my Sabbath, thy Messiah shall be my SAVIOUR, and thy God my God.

And thus shall we take up the stumbling blocks, obstructing their return who can neither brook Babels abominations in the breach of Gods second Royal Law, nor Protestants weekly prophanation of the Sabbath with deep disobediance to the fourth Commandement. Which is most dreadfull in such as continue sabbath-breakers, for earthly advantage, after some light of Gods Law hath broken in upon their souls (at least) to suspect that it may be Gods Sab∣bath. So that they have nothing to say a∣gainst it, and yet (through the worlds snares and love of relations) dare continue to act against it, wallowing Weeke after Weeke in Sabbath pollutions, till the just judgement of GOD at last leave them (through custome of sin) to a scared con∣science.

Another odium cast upon the seventh day Sabbath, by Gallio like indifferents and luke-warm Laodiceans, is; that 'tis but a circumstance of time: But the wise expe∣rienced Preacher doth speedily confute their folly, in a sentence worthy our ob∣servation. Who so keepeth the Commande∣ment shall feel no evil thing, and a wise mans heart discerneth both TIME and judgement, Eccl. 3.5. Such as dare be careless of keeping the Commandements,

and judge themselves so wise as to contemn that TIME which God hath ordained to make men wiser, we shall leave to that wis∣dome which is meer foolishness with God, * 1.95 even to trifle with that precious time which weekly conveys precious plants into the Pa∣lace, and special presence of their Prince.

But whereas 'tis objected. That holy time and holy place were both of like force: Let such shew us the least syllable in Gods mo∣ral Law enjoyning holy place, * 1.96 and we shall well weigh it, and in the mean time do our duty in that holy time which is expresly com∣manded us of God, knowing that our Law∣giver hath as fully confirmed this holy time, as he hath laid common all holy place.

Thus these devices fail, as not able to foyl this shining season, Gods sanctified seventh day Sabbath, which stands with strength in Gospel times: Let our next business there∣fore be, to know when to enter upon this holy rest; for it cannot be conceived, that God, who hath been so punctual in prescri∣bing the precise time of Circumcision, the Passeover, Penticost, and other ceremonies, should leave us to our liberty for the begin∣ning of his holy Sabbath. But oh the amusing Meanders, perplexing and distracting Laby∣rinths, that do even drink up their spirits who assert the Sabbaths change to the first week∣day,

being not able to find when to begin their supposed Sabbath.

Some affirming it beins in the morning when the Lord arose, but what hour they are not able to say, since God hath purposely concealed Christs rising, as he did Moses bu∣rial place, to prevent our sin; so that whe∣ther to begin their Sabbath at break of day, or Sun-rising, they are uncertain, and know not what to do.

Others are moved (but by what rule or reason I know not) to appoint midnight for the entrance of their Sabbath, when most are asleep.

A third sort are content to observe their Sabbath by halves, and having twenty four hours to their own days. they shut up their Sabbath with one half, and say an artificial day of twelve hours is sufficient.

A fourth declares, that the evening is the time their Sabbath must begin, * 1.97 and sadly be∣wails the secret knots and difficulties that are found in the beginning of their first day Sab∣bath, calling for humility and many tears.

But whiles thus they are confounded in their languages, labouring with manifold difficulties to find some beginning of Mans Sabbath; behold the lively Oracle of Gods unchangeable seventh day Sabbath, opening all prison doors, breaking all bars, untying all

knots, and like Ariadue's Clue leading the perplexed spirit out of his Labyrinth, whiles he returns (by Christs direction) to the be∣ginning: where in the infancy of time we meet with Gods spirit in a night of darkness brooding upon a confused Chaos, * 1.98 to produce a world of Wonders. So that manifest it is, night was the beginning of time, in which the rude mass was made before any light appea∣red; and this darkness with the ensuing light compleated the first day, and so the second, third, fourth, fifth, and sixth, wherein the Al∣mighty finished the whole fabrick of hea∣ven, earth, and sea, leading man (Gods Ma∣ster-piece) to the highest admiration. And no sooner did the sixth days sun cease (with the compleating of this peerless Potentate,) but Elohim ceased to shew his vertue and power in creation, and withdrawing himself into himself, he immediately sanctified the seventh day Sabbath, to enjoy his own infi∣nite beatitude, delighting himself with full sa∣tisfaction in the pure and spotless works of his hands; for as yet sin had not soiled the crea∣ture, but whiles Iehovah celebrated his Sab∣bath (with man for whom it was made, * 1.99) lo, the morning stars sang together, and all the sons of God shouted for joy: So that here the Lords Sabbath (without the least loss of time) exactly begins when with the sixth

days sun the worlds creation ends; and there∣fore such as desire to be holy as God is holy, * 1.100 must not onely observe this seventh day Sab∣bath, but begin this holy Rest according to the pattern shewed in the Mount, that is, when the sixth circult of the sun shews us 'tis time to cease from earthly labors, as Iehovah in his royal Law hath proposed himself for our example. * 1.101 This hath been the constant course of believers: I suppose it will scarce be questioned in Moses time, since even the ce∣remonial Sabbaths (because honoured as Sabbaths) were so to be observed; * 1.102 From e∣ven unto even shall ye celebrate your Sab∣bath. So after the Jews were rewarded in Babylon for slighting the Sabbath * 1.103, did ho∣nest Nehemiah set to the exact observance of this day, by causing Ierusalems gates to be shut before the Sabbath, even whiles the declining sixth day sun (by descending the Mountaines surrounding Ierusalem) cast some obscurity upon the City gates: a good example for earthy minds, who wil not leave their servile labours till the last minute, but perhaps allow themselves liberty to do some houshold business after the Sabbaths be∣ginning. We lie under equal engagements (at least) with ancient Israel, which should oblige us to such evening sacrifice as appears to be their custome by that Psalm design∣ed

for the Sabbath, * 1.104 It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, O most High; to shew forth thy loving kindness in the morning, & thy faith∣fulness every night. This sacrifice very well becomes Christians, who should not be out∣stript by those devour Tribes, whose joys are further expressed by the Prophet, * 1.105 Ye shall have a song as in the night when a holy so∣lemnity is kept. Hence 'tis evident with what affection, and at what time they set to the solemnity of this highest Sabbath. Nei∣ther is the New Testament wanting of in∣structions when to begin this holy Rest; for even after the sufferings of our Saviour, the Saints did not onely observe the Sabbath, but the Spirit is express in the beginning of the solemnity, as is recorded for the everlasting honour of the precious women, that having attended their Saviour to his sepulchre, * 1.106 They returned, and prepared spices and oyntments, and rested the Sabbath day according to the Commandement. That part of the prepara∣tion day that remained after Christs burial, these precious souls improved in preparing Aromaticks to embalm their beloved; * 1.107 but as the sixth day ended, and the Sabbath drew on, their work was done; for so well were they discipled by our Saviour, as not to violate his holy Sabbath, no not to embalm

his blessed body. And yet some scoffers in these last days, are so bold as to cast ••il•••• in the faces of such as tread in these Saints stops, reproaching them as worshippers of A dead Christ, * 1.108 who was never more active then in the grave, being there a conquerour, not a sufferer.

But leaving these in scorners Chair, the same Testament which thus shews us the Saints beginning of the Sabbath, informs us also of the end by our Saviours example; * 1.109 who having performed the publick duties of the day, retired to Peters house, further to honour the Sabbath with his wonted mira∣cles: * 1.110 And though the envious Pharisees taught that the people should nor come for healing on the Sabbath day, yet hereby we learn when the holy season determines, by the liberty the people took, (according to the Pharisees doctrine;) * 1.111 And at evening when the Sun did set, they brought unto him all that were diseased. So that 'tis abundantly manifest, * 1.112 that from Even to Even (or from Sun to Sun) the Sabbath is to be celebrated. Thus the Jews constantly observe it, and thus all faithfull Christians ought to sanctifie it, who by scripture authority are thus set free from all that confusion and contention which (as a scourge from God) porplexeth the ob∣servers of the supposed first day Sabbath, who

know not when to begin, nor when to make an end.

But here it will be objected, That upon this account the first day raust be utterly discarded since the 4th. Commandment as wel requires six days service, as the 7th. days Sabbath.

To which I answer, 1. That whereas the Lord doth expresly require cessation from work on the Sabbath day, he doth not (by a negative) require that we never cease from work upon any of the six days; for then we must never feast, nor fast, nor use any kind of recreation throughout the week.

2. The Hebrew tense hath a various as∣pect, * 1.113 yet it is rather future then imperative, and may well enough point out the creatures earthy inclinations, thus. Six days thou wilt (or shalt) labour, or as it is rendred else∣where, six days may work be done. God gives us leave to serve our selves six days, * 1.114 that we may not murmur or repine in devo∣ting the seventh wholly to his service: but he is no Aegyptian Task-master, to bind us to six days incessant labour; for then Paul sinned in such a charge, to preach in season, out of season; and God himselfe should cross his own Command, in requiring Israel to observe the Passeover, Penticost, Feast of Tabernacles, &c. taking up as many days as the year hath weeks; which ceremonial

days Christ hath abolished; and therefore we should not grudge to give unto God eve∣ry first day, as an addition to the Sabbath, with thankfulness for our double benefit, Creation, and Redemption, especially if both days be anthorized by the word of truth.

As for the scriptures quoted in the New Testament for the change of the seventh day Sabbath, to the first day of the week, I shall demonstrate in due time, that not any one of them, nor all together, can make up an argu∣ment to satisfie a truly enlightened soul. But that the Resurrection day is designed for a rejoycing day to Christs Disciples, seems un∣deniable by the Psalmists saying, * 1.115 This is the day which the Lord hath made, we will re∣joyce and be glad in it. Which being com∣pared with Peters speech * 1.116, must needs be meant the Resurrection day.

And whereas some (who are loath to ap∣pear in Gods presence too often) do suppose this rejoycing day to be onely Easter day, once in a year; I shal forbear to answer them til they can better agree about the celebration of their traditional Easter, and excite Gods people to rejoice and be glad on the Resurre∣ction day as oft as the week brings it about.

But is this impossible to be done unless we reject Gods ancient 7th. day Sabbath? why may not the Sabbath stand with the first

day amongst Christians as it stood with so many holy days amongst the Jews, especi∣ally since the mercy of a free Redeemer is added to the blessings of a bountifull Crea∣tor. 'Tis sad to see persons spend more time in sin to satisfie their lusts, then Profestors can part with to serve the Lord.

Welf it seems to be Scriptural that the Lord made the Resurrection day a rejoy∣oing day, but he never made it a Sabbath day; and if it be allowed that honourable title of the Lords Day, * 1.117 yet doth it no more cashier the seventh day Sabbath then did the cere∣monial Feasts, called Sabbaths of old.

Those many Jewish holy dayes (honou∣red with the title of Sabbaths, did not then weaken the Royal Sabbath, nor can the supposed title given to the first week-day now do it, seeing Christ hath for ever con∣firmed each point and parcel of the Moral Law. * 1.118 Both days may lovingly live amongst Christians, redeemed from the earth. And though many would be accounted Saints that think they should be undone in so do∣ing, yet the spotless Spouse of Christ, whiles arayed in those royal robes of Sun-like Ma∣jesty, * 1.119 and decked with that diadem of infal∣libility, trampling under feet all sublunary fading mutable glories; I say in this her pri∣mitive purity, during the first three Centuries,

she constantly observed both these dayes, in honour of her Creator and Redeemer, till the little Horn changed her Times and Laws.

This is so generally confessed even by the adversaries of the seventh day Sabbath, that other proof would be needless in this place. It cannot be denied that the primitive saints did honour the Resurrection day with the honourable title of their Lord; so that it became a proverbial question in their greet∣ings, Servasti Dominicum? hast thou kept the Lords day? to which the other would answer, Christian•••• sum, intermittere non possum, I am a Christian, I may not omit it.

This I conceive is a second ground for ob∣serving the first day, and although the de∣cree of Constantine with the Councel of Laodicea do not any way concern us in this point, * 1.120 yet the statutes enacted by a just au∣thority for the observation of daies should be observed, provided that such decrees be no way destructive to the Sabbath of the Lord our God. Matth. 15.2, 3.

This I offer as a third ground of rejoy∣cing on the Resurrection day, commonly called the Lords day, which we should more readily embrace then any Lecture day. Ac∣cording to the good old Christian custom of Saints; and it may be fitly termed the Lords

day, * 1.121 when with delight we observe it to the Lord.

Reasons for observing both daies are these:

1. Christians have more engagements upon them then ever ancient Israel had, to devote as much of their time to God; shall the greatness of his graces straighten us in the advancement of his glory?

2. We have as frequent necessity of hea∣venly supplies as they had; why should we be seldomer at the throne of grace?

3. We are set free from those great bur∣dens and bondages, long journeys and vast expences, sacrifices and ceremonies, under which they groaned; and are two daies in seven such a task? Is our fathers presence and saints fellowship so itksome? Doubt∣less 'tis so to drossie Disciples, whose love extends no further then the Leaves: why, we are invited into the holy of holies, to make sure work of eternal mansions, to bear up Gods standard and honour in the world for a little season; and are two daies for God and our souls so tedious and trouble∣some, when we have more then twice two for our perishing bodies? we should not be weary to approach the presence of an ear∣thy Prince so often, for wealth and ho∣nour.

4. The highest pretender to spirituality had need enough to get often into Gods Courts and Saints company, to shake off his earthy shackles, the durty face of our earthly Mother too frequently dulls our af∣fections to our heavenly Father: we have little cause to couzen our consciences with with a device to honour God by disobeying him in slighting his precepts, under pretence of spiritual performances, as if frequent at∣tendance at heavens gates could hinder our spiritual growth, or Gods Sabbath suppress one sanctity.

5. We are marvailously delivered from all those Mass daies upheld by the Beast and his image, to which Saints were compelled by Parators, as Candle Mass, Christ-Mass, Michael-Mass, and I know not how many Mastes; and is it now such a matter (with the Sabbath day) to devote the first day of the week to Gods worship as Saints have done? I fear such Professors did never count the cost before they took up Christia∣nity; and therefore they fail in that measure of self-denial which the Sabbath calls for, which I confess is more then all other Or∣dinances; but let such know, they will find it as hard for flesh and bloud to inherit the Kingdome of God, as now they feel the ob∣servance of Gods Sabbath, and the Lords

day. I know not why this term of Lords day should offend Christians now, more then of old: if some sabbath-keepers shall scruple it, yet I hope they can religiously embrace those Gospel-opportunities and pre∣cious priviledges that the first day affords; Let us beware of a censorious spirit towards persons of different perswasions. Our God waited long upon us, whiles living in diso∣bedience to the Law of the seventh day Sab∣bath, and he looks for a spirit of forbearance towards others, till Sabbath light break in upon their souls; unless sathan prevail with them to deprive us of our hopes, by their forsaking of our assemblies, as the manner of some is; whose practice proclaims they will learn no more, nor suffer sabbath-light to take possession of their souis: We shall leave such to that drerdfull doom which at∣tends; * 1.122 Those that wilfully sin in forsaking the assemblies of the Saints for whom there remains no more sacrifice, but a certain fearfull looking for of judgement and fiery indignation to devour the adversaries, who will not have the Lord of the Sabbath reign over them, but will follow their earthly en∣joyments and imployments, till he return to tell them they have already received their good things (i. e. the things they esteemed so, and preferred before the celebration of

his Sabbath) and therefore must never look for more.

But for the enlightened Saint, who sees the abiding glory of Gods seventh day Sab∣bath in its morality, exact measure of time, beginning and end; let him proceed in the power of Gods spirit, what ever he pay for it. Though parents forsake him, he hath a God to go to, who will willingly receive him into a bosome of grace, and after a few more weekly returns (to the Gospel noon∣tide Rest) he and I shall be translated into New Jerusalems glory, to joyn in songs of praise to the honour of the Lord of the Sab∣bath, in the Saints everlasting rest.

Thus through Divine assistance, I have (to the full satisfaction of my own foul) vin∣dicated the morality of the holy Rest of Saints, or the Sabbath of the Lord our God, which is undeniably the solemn Sea∣son for Gospel worship.

The next thing is the special warrant for Christians to celebrate this holy day, which is sour-fold,

• 1. The Creators institution.
• 2. The Redeemers confirmation.
• 3. The Spirits approbation.
• 4. The Saints observation.

Which being confirmed by clear Scrip∣ture,

will undoubtedly be fully satisfacto∣ry to all that are willing to imbrace truth.

The third Head. VIZ. The AUTHORITY.

THough the Great God be not engaged to give any account of his matters, yet behold his marvailous condiscentions in gi∣ving his creature not onely a command, but the reason why he requires the solemn obser∣vation of this seventh day Sabbath (which cannot possibly (for this reason be changed) to any other day) For in six dayes Jehovah made the Heavens and the Earth, the Sea and all that in them is, and rested the se∣venth day, wherefore Jehovah blessed the Sabbath day, and sanctified it.

As our Lord Jesus sets forth the excellen∣cy of that universal decree of marriage made in Paradise for Adam (which is therefore honourable amongst men) even so doth Je∣hovah lay the Basis of our obedience to his holy Sabbath, in the first institution redu∣cing us to the beginning, when first (as his first and his Saints best ordinance) he made the Sabbath for man: thereby engaging all mankinde, both Jews and Gentiles to ob∣serve

it, upon which account the Israelites were bound not onely to sanctifie it them∣selves, but to see that all strangers within their gates did observe the same; a practise exem∣plary in holy Nehemiah. * 1.123

If then all Gentiles when but resident in Palestina, were required to rest on Gods Sabbath, whiles they were Aliens to the Commonwealth of Israel, much more are we now engaged, being fellow Citi∣zens with the Saints, and of Gods family.

The Authority then (with its equity) uni∣versally obliging all Adams posterity to ob∣serve the seventh day Sabbath, purely springs from Gods holy Rest and Di∣vine institution, 1 1.124 after the Worlds crea∣tion, which being not made onely for Israel but for all people, I appeal to all conscienti∣ous understanding Christians (that presume not to destroy the reason of the fourth Com∣mandement) whether all mankinde be not hence obliged to observe that very 7th. day Sabbath, who enjoy the benefit of the crea∣tion:

God hath not only vouchsafed his children such a precious precept with the ground of it, 1 1.125 2 1.126

But is graciously pleased to make himself a perfect president in observing this seventh day Sabbath. A most pure pattern for his Saints to work by; a most clear coppy for

his schollers to write after; and lot such as desire to be Godly (that is God-like) fol∣low their first and fairest example. The spi∣rit of Christ in the Gospel enjoyns us to Be followers of God as dear children; * 1.127 To be holy as he is holy, pure as he is pure. Impure persons pollute the Sabbath, but the holy God sanctifies and observes it, that his dear children may follow him in it. Shall we pre∣tend to press after God-like purity, and yet slight Gods example in this sweet solemni∣ty? Why Gods president is the most ab∣solute pattern of all perfection; the best of men may fail, and be outstript by their fol∣followers; but who so makes the perfect God his pattern, still presseth forward, and hath still more perfections before him, which allures the growing mounting soul from grace to grace, and so to glory.

Since then the blessed Creator so complea∣ted every creature in six days, that he might immediately consecrate and celebrate the se∣venth day Sabbath for mans example; let not man think to be wiser then his Maker, either in presuming to change his holy day, or pretending a spiritual observance in a li∣teral disobedience. Can poor worms, dust and ashes, contrive a way to be more spiri∣tual then the Father of spirits? Can Satan suggest a president more perfect then Per∣fection

it self? Be not righteous overmuch, but learn of the Lawgiver, who in expound∣ing his own Law, sums up all in this instru∣ction, Be ye therefore perfect, * 1.128 even as your heavenly Father is perfect: (that is, in que∣lity, though equality is utterly impossible.) Wherefore let that very seventh day which your heavenly Fa••her hath separated by his institution, benediction, and celebration, be your constant observation, that in this point you may be perfect EVEN As your heaven∣ly Father is perfect.

Here it appeareth plainly with what full authority the blessed seventh day Sabbath is established even from the Worlds foundati∣on: * 1.129 So that it may well be owned as a foun∣dation Oracle instituted and observed by God himself. The royal Psalmist elegantly sings, * 1.130 That Gods foundations are in the holy mountains; and certainly this toyal Law is thus gloriously founded: For as it was the first statute decreed by Jehovah, so its foun∣dation [as hath been shewed] was first laid in that pure pleasant Paradise, * 1.131 where God rested, and inseparably united the Sabbath to the seventh day.

The second holy Mountain wherein God established this foundation truth, * 1.132 was Mount Sinat, made glorious by the terrible Maje∣sty of the Lord descending with shrill trum∣pet,

in dreadful tempests, thunder and lighten∣ing; where with a lively voice he immedi∣ately delivered this lively Oracle, crowning this seventh day Sabbath with the very same honour and dignity as the other nine Royal statutes, and recording the same in Tables of stone, which by his new Covenant he writes in renewed hearts: so that if Christians stand obliged to those ten Commandements as so many lively Oracles committed to the Jews to be given unto us, * 1.133 and that we shall do well in observing these royal Laws accor∣ding to the Scripture; that is, according as God himself hath written them; then must this very seventh day Sabbath (as one of those Royal Laws) be for ever observed by saints without alteration or diminution; and the ra∣ther, since this foundation oracle obtains con∣firmation in the third glorious holy Moun∣tain, even in the heighths of Gospel Sion, where the very same seventh day Sabbath in∣stituted by the Father is established by the Son: which is the second point proposed, wherein I shall prove, 2 1.134 That the seventh day Sabbath sanctified by Iehovah, is ratified by Iesus upon a two-fold account.

1. He owns it by his Words.

2. He crowns it by his Works. And if this be cleared, then surely Christians should carefully observe it both in word and work.

1. Our blessed Redeemer confirms the seventh day Sabbath by his Word more ge∣nerally amongst the rest of those Royal sta∣tutes which he assures us shall continue in e∣very tittle (not so much as one Hebrew point to be diminished or altered) til the heavens be no more, and the earth be removed, and all be compleated and fulfilled: Christian turn to thy Bible, and behold with horror the dread∣ful doom which thy Redeemer hath denoun∣ced against such as shall transgress the least of his Laws and teach others to be disobedient. * 1.135

O how dangerous is the disobedience to this duty, seeing it is undeniable that the se∣venth day Sabbath is a tittle, and more then a tittle of that royal Law, the wilfull offence of one point whereof renders the Rebel a trans∣gressor of all Gods Laws. * 1.136 Suppose the Sab∣bath were the least Commandement, yet saith Christ our King, * 1.137 He that breaketh and bids others break the least of these Commande∣ments, shall be cut off from Gods Kingdome.

Neither doth Christ in flesh (whiles the ceremonial Law was in full fore) onely con∣firm the whole moral Law; but even since his ascention by his holy spirit he moves his Apostles to establish the whole & every part of the ten words; * 1.138 Do we then make void the law through faith (saith Paul?) God forbid: yea we establish the law. Which cannot be the

ceremonial Law, Christ having utterly abo∣lished all those beggarly elements. It must be onely that * holy, * 1.139 just, good, spiritual Law which ends with this Command, Thou shalt not covet. And not in part is this Law per∣petuated, but in every point (saith the other Apostle. * 1.140) And therefore let such as after warning slight the seventh day Sabbath, make sure work that it be no point of that Law whose every jot and tittle is established by Christ and his Apostles.

And yet after this full confirmation how fain would vain contentious flesh find out a device to live in disobedience to that precious heavenly Law! [Object.] for 'tis objected, That Christ hath not expresly and particularly establish∣ed the fourth Commandement, and therefore it may be no sin to slight the seventh day Sabbath.

[Answ.] By this reasoning the Papists may excuse all their Idolatry, since Christ hath not ex∣presly and particularly confirmed the second Commandement; and therefore they may as lawfully make and worship Images, as we may prophane the seventh day Sabbath: 'Tis sad, to strengthen Antichrists lewdness by weakening Christs Law.

2. Christ hath confirmed every tittle, and his Apostles every point of the Royal Law, will not this suffice? if not, behold the kind∣ness

of Christ condescending to our weak∣ness, shewing us as it were the very print of the nails, fastening his seventh day Sabbath for ever as a foundation Oracle, not onely in Eden and Sinai, but in the beauty of Sion; for he doth expresly own the seventh day Sabbath particularly with the honour that none other Law enjoys, professedly acknow∣ledging it to be his Sabbath, proclaiming him∣self Lord of it, and most punctually observing it; yea, solemnly averring, that he came not to destroy the Law, but to fulfil it. And indeed this spotless Lamb did faithfully fulfil this Law of the Sabbath (as the rest) without the least violation of any tittle, even then when those presumptuous spirits charged him: * 1.141 He cheeking their blind conceit, who thought (belike) that Man was made for the Sab∣bath, and informs them that the Sabbath was made for Man, and not Man for the Sab∣bath; (that is, for mans benefit and comfort both body and soul,) [even as the Laws of a Nation are made for the subjects, and not subjects for the Laws.] And further be com∣pleats his answer to their false accusation by proclaiming himself Lord of the Sabbath; as if he should say, The Sabbath is mine. I am the Lord of it, I made it for Man that he should sanctifie it, and therefore having gi∣ven Man a precept and pattern to keep it. I

shall not make my self a president to pro∣phane it, as you superstitiously suppose. Cer∣tainly Christs engagement to fulfil it to the least jot or tittle with his professed owning of it, claim to it, and care for it as its Lord; is the fullest confirmation that can possibly be desired.

That which Christ lays claim to as Lord, must needs be confessed to be his, esteemed and honoured as his; the Bride is his, for he is her Lord; * 1.142 the Harvest is his, Heaven and Earth is his, the Angels are his, and all to be esteemed his who is proclaimed Lord of all: Therefore we celebrate the holy Supper, be∣cause 'tis the Lords Supper; and therefore we ought to sanctifie the holy Sabbath, be∣cause he declares himself Lord of the Sab∣bath: He gave it the institution when he made the world, he gave it confirmation when he redeemed the world, and his Saints must endeavour to observe every jot and tit∣tle of it to the end of the world.

For as he doth expresly own his holy day, in asserting himself Lord of the Sabbath, so he takes special care by particular instru∣ction, that his Saints might avoid the viola∣tion of this rest on earth, even whiles he him∣self should rest triumphantly in Heaven; wherefore after his predictions of the approa∣ching calamities of his rebellious Nation, he

directs his dear Disciples when to depart from those direfull miseries; but especially, to be importunate in prayer for forty years together, * 1.143 that they might not be forced to fly in the Winter, for then the foul ways and short days would make it irksome to their bodies, especially to breeding and nursing mothers; and no less was the care of this tender shepheard to the souls of his Saints, (whom he bears in his bosome) as also to the sanctity of his Sabbath, and therefore adds this petition to their forty years Prayer, that they might not be put to fly on the Sabbath day, to the dishonour of God and trouble of their spirits, in prophaning the sacred season for the preservation of their bodies, which was designed for the sweetening of their souls in Hearing, Prayer, and Praise, a∣middest the precious societies of Gospell Saints.

It cannot easily be imagined that Christ should be so carefull in securing his Sab∣bath, had it been ceremonial, * 1.144 at such time as all ceremonies were abolished by Apostoli∣cal Proclamation.

[Object.] And yet it is imagined (and the best is but imagined) that the Disciples were onely warned of fleeing on the Sabbath by way of prevention of Jewish persecution?

[Answ.] And can it be conceived rationally that

Vespatians Armies and Titus Ensigns should strike no more terrour, then that the Jews in stead of securing themselves should trifle a∣way their time in persecuting the Christians.

Had their flight been on the Sabbath, yet seeing they were not to carry any thing (no not their clothes) they could not be counted transgressours.

Moreover, so superstitious were the Jews that they durst not fight for their life, much less persecute others; and therefore this could not be intended by our Saviour: but his sole designe was to have his seventh day Sabbath sanctified by his Disciples.

And as our Redeemer thus generally and particularly owned this Sabbath by his holy word, so he gloriously crowned it (above all other dayes) by his mighty works, viz. such miracles as never man wrought. * 1.145 If then those Cities were most honoured and enga∣ged where his mighty works were done, upon the same account is that day to bee most highly esteemed, which Christ crown∣ed with his greatest wonders. God forbid that Gospel Saints should side with envious Sadduces, in reproaching our Saviour for putting forth his glory on that blessed day, but rather with heighthened affections, let that Sabbath be religiously celebrated, wher∣on such divine vertue was shewed. Neither

doth our great exemplar cease here to ho∣nour his Sabbath but having owned it by his word, and crowned it with his works, his constant care both in life and death, was to leave a lively president for his people.

His constant custome during life is visible to all that can read the fourth Chapter of Saint Lukes Gospel, and for his cessation from his work of redemption the same day of the week and time of the day that the fa∣ther ceased from his work of creation, en∣tring exactly into his rest on the Sabbath, as God did; this is such a misterious discovery and full confirmation of the seventh day Sabbath, as for ever binds all believers by a double obligation, to this sweet soul-refresh∣ing duty, of which more may be spoken in due time. This may suffice abundantly for the confirmation of the seventh day Sabbath by our blessed Saviour.

The third thing promised, 3 1.146 is his approba∣tion of that holy spirit which was appointed by the Saviour of souls to be a constant guide to Gods people. So that whatsoever this blessed spirit shall approve of, we may safe∣ly receive as tried gold weighed in the bal∣lance of the sanctuary, and rest upon 〈◊〉〈◊〉 as in∣fallible truth.

Three things will fully evince the holy spirits approbation of the seventh day Sab∣bath.

• 1. * 1.147 His high Encomium.
• 2. His mighty operation.
• 3. His constant appellation.

1. His high applause given to the pious womens practise of resting according to the Commandement is a full proof of divine ap∣probation. For though they celebrated the Sabbath upon Christs crucifixion, yet Saint Luke was not inspired to write his Gospel till after Christs ascension, as is evident in his preface, and confessed by our learned ad∣versaties; * 1.148

That divers years after when all Levitical institutions lost their power of binding the whole Law, and each princi∣ple thereof doth binde all under the Go∣spel.

If then such praise were given to the holy womens celebration, that the spirit so long after records it to their honour (That they rested the Sabbath day according to the Commandement) let the conclusion of the parable be the obe∣dient souls instruction, * 1.149 Go and do thou like∣wise, set to the Sabbaths observation accor∣ding to the Commandement, if thou wouldst have like praise of Gods spirit. Though this might satisfie a willing soul, yet others see such a measure of self-denial required in this duty, that either God must stoop to their arms in recording the celebration of the 7th

day Sabbath after Christs ascension, or else they will not obey. Well, the blessed spirit sweetly condiscends, and by the most glorious manifestation and wonderful opera∣tion that ever visited the earth, confirms the seventh day Sabbath. For it was upon this blessed day that he gloriously descended up∣on the Apostles, to the amazement of men; * 1.150 for though Antichrist hath long deceived us, and we have taken it upon trust, that Pen∣tecost was upon the first day of the Week, which he hath long honoured with Whitson Ales, Wakes, and May games; yet in plowing up the truth with Gods heifer, we shall finde such treasures of long-unveiled misteries in this renowned day, as can never sufficiently be admired.

And the first mistery that displayeth it self, * 1.151 lieth in the institution of the Feast called Pentecost, or the fiftieth day; for as the fif∣tieth day after the first Passeover and won∣derfull deliverance from the Egyptian ••ur∣nace, the spirit descended in fire upon Sinai, to instruct the twelve Tribes of Israel; even so the fiftieth day (most exactly) after Christ our Passeover was sacrificed for us, and had wrought our mighty deliverance from that worse then Egyptian bondage, * 1.152 did the same eternal spirit descend in fire upon Sion, to inspire the twelve Apostles of the Lamb.

And surely this harmonious descent upon the fiftieth day both at Sinai and Sion; * 1.153 can∣not but be soul-ravishing satisfaction to the religious Christian, for the confirmation of his faith in the true Messiah. As also this marvellous dispensation upon the seventh day Sabbath, cannot but affect his heart with this royal rest which the spirit so emi∣nently approves by his superlative presence. And the clearing of this fiftieth day to be the seventh day Sabbath will open more divine misteries, as so many coals from the Altar to inflame our affections; for hence we shall behold the sheaf of first fruits waved, and that Lamb without spot so fairly sacrificed in our blessed Saviour, as will make every Babe in Christ a suffi∣cient Arithmetician) in numbring the fif∣tie dayes) to finde out the seventh day Sabbath. * 1.154

The institution of this Feast of Pente∣cost is recorded by Moses, who from God appointed Israel to bring (on the morrow after their Passcover Sabbath) a sheaf of of their first fruits to bee waved by the Priest before the Lord; and to offer the same day a Lamb without blemish to the Lord. * 1.155

And from that very day to count sea∣sen

Sabbath or Weeks, and the mor∣row after the seventh Week was the Feast of Pentecost or the fiftieth day. And this numbring of seven Weeks or fifty dayes, is still observed by the Jews, who every night when the starres arise, * 1.156 say a prayer and conclude. To day are so ma∣ny dayes past of the Omer. And here let the Believer (who sees all types ended in Christ) with confidence behold his dy∣ing Redeemer as the undoubted sheaf of first fruits, waved upon the Cross by the crucifying Priests, the very morrow after he had eaten the Passeover; and for the Lamb without blemish (to be offered the same day) behold the spotless Lamb of God taking away the sins of the world. And after admiration of this compleat Sa∣viour, in whom all these misteries (which point out this true Messiah) are fully accomplished. Let us number fifty dayes or seven full Weeks according to the rule; that is, * 1.157 from the day that the sheaf and Lamb were offered. Now our sheaf of first fruits and Lamb without spot, is known to every Babe to be offered up on the sixth day of the Week commonly called Good-Friday, from which day we must num∣ber fifty dayes or seven full Weeks, and

the morrow after the seventh Week is the fiftieth day, called Pentecost; and because we have been so long deceived of our true Sabbath by Antichrist, and that his Image would still perswade us his Whitsunday is the day of Pentecost, I shall take the tender Lambs of Christ by the hand, and if they have no readier Arithmetick, let them but take an Almanack and number seven weeks or fifty daies, and see with their own eyes whether the fiftieth day be the seventh day Sabbath, from the day that our sheaf of first fruits and Lamb without spot was of∣fered.

As thus, Good Friday (so called) is the known day from which we must begin our account of seaven compleate weekes or fifty dayes, and the first of these fifty daies is Saturday (as Heathens term it) and the following Friday is the end of the first week, which makes seven compleat daies;

• The second Friday is the 14th day.
• The third Friday is the 21th day.
• The fourth Friday is the 28th day.
• The fifth Friday is the 35th day.
• The sixth Friday is the 42th day.
• The seventh Friday is the 49th day.

Making up seven compleat weeks: And

the fiftieth day (being the morrow after the seventh week) must undeniable be granted the Worlds Saturday, and the Saints seventh day Sabbath, upon which Sabbath the Apostles were assembled, with one accord in one place, * 1.158 when the eternal Spi∣rit gave full testimony to that Royal so∣lemnitie, with the highest approbation that ever was given to any assembly of Saints; and the unspotted Virgin-spouse of the Lambe, did sweetly celebrate the most glorious Sabbath that ever Church en∣joyed; for here heaven and earth accord, mutually inviting each other. Here the promised Spirit saith come, with his quic∣kening motions inviting the Saints to assemble themselves upon his holy Sab∣bath.

And here the lovely Bride saith come, pur∣posely presenting her self on Gods seventh day Sabbath, in expectation of this glori∣ous power from on high: What then should hinder the desired inspiration? Christs pro∣mise is engaged, his saints are solemnly as∣sembled, in a season sanctified, their una∣nimous supplications are continued, * 1.159 their hopes are heightened, and down comes the eternal Dove with a sudden sound from heaven, as a rushing mighty wind, filling the

house, and furnishing all their hearts with Divine abilities to publish the Gospel of Christ to all Nations under heaven.

Thus while the saints are acted by the spi∣rits operation, the seventh day Sabbath is crowned with the highest approbation, thou∣sands this day were convinced, converted, baptized, incorporated, and with transcen∣dant joys transported, feeding like Lambs in fresh pastures, closing this blessed seventh day Sabbath with the incomparable feast of the Lords Supper, and sacramental union in∣to one entire body by breaking of bread. O what a day of wonders is the Lords true Sabbath! instituted in Eden, advanced at Si∣nai, owned and crowned by Christ, and thus highly approved by his spirit in Sion. A day of marvellous mysteries, a day of manifold mercies. Was ever day honoured like Ieho∣vah's Sabbath? the Lord Iesus's Sabbath? the Holy Spirits Sabbath? which therefore must be the Saints Sabbath.

I have been the more exact and free even to the shallowest capacity in opening these mysteries, that Christians may clearly discern the deceits of the little Hom, in changing Times as well as Laws; perswading poor souls to live by an implicite faith, in taking his Whitsunday upon trust for the day of Pentecost, as is still pressed by Parish prea∣chers

to shuffle off the renowned seventh day Sabbath.

But some seeing they can no longer delude the people, it being so apparent that the day of Pentecost was the very seventh day Sab∣bath, yet devise to detain them longer in dis∣obedience, objecting, [Object.] That though the day of Pentecost was the Sabbath, yet the Saints assembled upon the other days, as appears Act. 1.14.

[Answ.] It's indeed declared that they continued with one accord in prayer, but it's not assert∣ted they were constantly together in one place.

2. 'Tis not likely they did watch all those ten nights, and as improbable that they all lodged together.

3. But this is manifest, That very early upon the fiftieth day they were unanimously & so∣lemnly assembled in one place, which is not affirmed in that solemn manner of the other days; neither was any day like this honour∣ed with the glorious presence of the Holy Spirit. This Sabbath was the first honoured with the conversion of souls, this and no day before did they break bread together; yea, many signal tokens of Divine approbation have (beyond all dispute) advanced the glo∣ry of this day above all other days.

But 'tis further objected, [Object.] That the ceremo∣nial

day of Pentecost is as much honoured as the seventh day Sabbath?

1. [Answ.] The Apostles might observe Pentecost as a ceremony not yet buried, yet undeniably they would much more honour the Royal Sabbath: No ceremony was ever esteemed like the Law of ten Commandements.

2. This objection was never made a∣gainst Whitsunday, till the glory of Gods Sabbath discovered the vanity of that Anti-christian invention. But,

3. We must learn to distinguish between Ceremonials and Morals; both are not alike confirmed when they are together menti∣oned: * 1.160 The Apostles preached and prayed in the Temple, yet are they not of equal authority: The Royal Sabbath is indeed mentioned with New Moons and sacrifices; but it is no more rejected then Prayer and the prayer hearing God, which are menti∣oned together. * 1.161

A third objection is newly made by Mr. Aspinwal, who grants Pentecost to be in∣deed the seventh day, but thinks the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated [fully come] should rather be rendred [fully past:] * 1.162 Whence he would perswade, that the Spirit did not de∣scend upon the true day of Pentocost, but upon the Jews false day of Pentecost, which he saith was the first day of the week.

1. The Greek (being a Gerund in Do) signifies [fulfilling,] and most certain it is, that as the saints were fulfilling the true Pentecost on the seventh day, the spirit of Christ descended early upon them.

2. His great mistakes are manifest, in that our Lord Jesus (who was punctual (as he grants, p. 5.) to his own Law) exactly ce∣lebrated the Passeover upon the 5th. day, the Jews on the 7th. and such distance must needs be at the true and false Pentecost; the true on the 7th. the false (not as he asserts on the first day, but) on the second: so that his supposition of all those wonders which he would have done on the Jews Pentecost* do utterly vanish; * 1.163 and the glory of the 7th. day Sabbath whereon those mighty things were wrought (as I have convincingly pro∣ved) is more abundantly confirmed, seeing himself grants (pag. 34.) That those actions (of the spirits effusion, glorious conversion, baptism, breaking bread, &c.) are signal characters of our Christian Sabbath.

Thus whiles we seek for wisdome in Gods way of counting his numbers, * 1.164 we find the ancient Sabbath of the Lord our God within the mysterious numbers of Pente∣cost, which saints should esteem as highly approved by the spirits glorious manifesta∣tion.

To which may be added, 3ly. His con∣stant Appellation. Christs promise was, that the blessed spirit shall be ever with us to in∣struct us in all his truths: And since this in∣fallible guide doth constantly call the seventh day the Sabbath, it must be received as a word of truth from God that cannot lie.

And truly 'tis high presumption to alter the perfect word of God, in calling any day the Lords Sabbath which the Lord never dig∣nified with any such honourable appellation. Let but the least authority be produced for honouring any other day as a Sabbath day (in the Gospel) besides the Lords honoura∣ble seventh day, and the controversie will soon be ended.

I know what some have endeavoured to pacifie their perplexed spirits about the Sabbath; who would perswade themselves that the first day of the week was thus ho∣noured by the Evangelists in terming it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first of the Sabbath. * 1.165

But first, [Answ.] here's no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned, the glory of the Sabbath DAY is onely given to the seventh day, whiles the first day of the week is termed (like other common days) the first of the Sabbath, the second of the Sabbath, the third, &c.

2. Whether they take this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for one of the Sabbaths, or the first of the Sab∣baths,

to be sure 'tis not any one of the san∣ctified Sabbaths instituted or authorized by the Lord our God, Father, Son, or Spirit; neither can it be the first of the Sabbaths in their sense, for the seventh day was undenia∣bly the first Sabbath. If they say it was the first individual Gospel Sabbath, then I sup∣pose that first day in the 1 Cor. 16.1. may be the twentieth Sabbath (at least,) and yet that also is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

As for the proper signification and sence of the word, it is the first of the week in Eng∣lish; for Sabbath is an Hebrew (not an English) word, and must be rendred week where ever it points at any time except the seventh day, or some ceremonial sabbath) as as the Pharisees vaunt shews—Luke 18.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I fast twice on the Sabbath, that is, not twice in one day, but twice a week. The Evangelist fairly fol∣lows that form of expression used by the Sep∣tuagint, (which the Apostles more frequent∣ly observed then the Hebrew, as being more common amongst the Gentiles, where espe∣cially their work lay,) terming the week days, the first of the sabbath, the second of the sabbath, &c. instead of the heathen names of Sun-day, Moon day, &c. which I hope may satisfie all such as had rather use scripture then heathenish names. As in the

title of Psal. 24 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first of the Sabbath or Week; Ps 48. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second of the Sabbath or Week; Psal. 94. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sourth of the Sabbath, or the fourth of the Week, &c. The Sabbath day is the peculiar honour gi∣ven to the seventh day alone, Luk. 4.16. Act, 13, 14. & 16.13 &c.

So that if we be followers of God as dear children, and take the blessed spirit for our guide in all our expressions and actions, we must honour the Sabbath with holy de∣votion, which he hath so honoured; with highest Encomiums we must reverence that day above all daies, in which he so glori∣ously descended upon the first pure Church solemnly assembled: If this be not the pat∣tern shewed Christians in the Mount, I de∣sire them to shew me some other pattern of some pure Church? but if this be the undoub∣ted pattern shewed this blessed day in the Mount, Then Christian look well to thy walk; * 1.166 See that thou make all things accor∣ding to the Pattern shewed thee in the Mount.

And since the spirits appellation is a fur∣ther approbation of the seventh day, which is the onely day he honours with the royal name of Sabbath day; See thou presume not to call any day the Sabbath

day, but that which he hath so called; See thou observe that for the Sabbath day, which he hath so crowned; It is the presump∣tion of the little Horn, not onely to change times, but that this time of Gods solemn worship might be for ever buried in oblivi∣on, he hath devested it of this royal appel∣lation of the Sabbath day, and obscured its glory under the detestable name of Satur∣day, i.e. Saturns day, and so sheweth him∣self to be that Antichrist, misteriously oppo∣site to Christ, devoting that very day to the father of Daemons or chief of idolized De∣vils, which our Lord hath designed, owned, crowned and approved his chief day for Go∣spel worship.

And truly Christians the holy spirit would not that you should have fellowship with Devils. * 1.167 Our English Laws have some∣what lessened this impiety (wherein the se∣cret hand of providence eminently appears in preserving the honourable memory of the seventh day Sabbath) for whereas the Hea∣thenish names of Weeks daies are still re∣tained in the decrees of the highest Courts, passed on the seventh day; the Acts have the proper appellation, Die Sabbati. But 'tis sad that such as so honour it with their Pen, should prophane it so openly in their pra∣ctise. And though Satan should prevail with

them to become my persecutors, I cannot but in faithfulness remember them, That as their Laws look for obedience, till by the same power that enacted them they shall be repealed; so it is most equal they should cease from prophanation of this royal Law of Jehovah, till a repeal form the same power can be proved, or that the blessed spirit hath any way altered or changed it. How sad would a sentence of this import be, when 'tis too late to reform? O thou Prince and Parliament! Out of thy own acts I will judge thee, who hast recorded the seventh day Die Sabbati, and yet hast proclaimed thy chief Markets upon this my Sabbath. You profess it in words, but pro∣phane it in works; you honour it in your Laws, but shame it in your lives. Oh can it be hoped that a Josiah-like spirit should set upon reformation instead of persecution, * 1.168 in∣stead of penalties to begin with Sabbath pra∣ctise. Is there no other way to confute Sab∣bath Keepers, then by fine or imprisonments? Must Prelatical principles appear, after so many Engagements and solemn Protestati∣ons of liberty? why yet here's this remedy: The will of the Lord be done.

And so I have done with my three first Proposals for the authority of this truth;

1 The Father Institution.

2 The Sons confirmation.

3 The Spirits approbation: And now proceed to the fourth; namely.

4. The Saints observation, 4 1.169 whereinto I have already made some entrance: As first, the precious womens practice after our Sa∣viours sufferings, when all ceremonies were abolished, They rested the seventh day ac∣cording to the Commandement. And doubt∣less 'tis a blessed thing to be found obedient to Gods Commandements.

2. It hath been clearly and plainly shew∣ed, that even after our Lords highest exalta∣tion, the most glorious assembly of saints that ever the world saw was upon the seventh day Sabbath most exemplarily celebrated with prayer, preaching, baptizing, incorpo∣rating, communicating, and all this eminent∣ly approved and sealed by the spirits mira∣culous and special grace in the conversion of thousands: su•••• a day no Age ever produ∣ced. Well may this day deserve the honour of a pattern (in the Mount) and to be ex∣emplary to all posterity.

3. The great wisdome of God eminently shines in concealing the practice of the A∣postles deputed to serve the Circumcision; * 1.170 since it must be acknowledged, that if the A∣postle of the Gentiles (who was the great rejecter of ceremonies) did constantly cele∣brate

the seventh day Sabbath, then much more those Apostles among the Jews, whose forbearance was much even in ceremonials. The Gospel then being the Epitome of things most necessary, onely presents us with Pauls practice for our Christian pattern, who ex∣presly requires our conformity in these words, * 1.171 Those things which ye have both learned, and received, and heard, and seen in me, do, and the God of peace shall be with you.

Here's a general injunction, which must be observed only with these limitations, That Pauls practise be plain, possible, peaceable, Evaugelical, and unrepealed, or else it binds not.

1. It must be plain, such as our Lord hath promised to his Lambs; * 1.172 We must take heed of Philosophy and vain deceits of men, who set up Ordinances by consequences; and have some plain precept or president for our practice; and such is the seventh day Sab∣bath. There's not a plainer precept in all the scripture, not any thing more plain then Pauls practice herein, and therefore to be observed by saints who desire the presence of the God of peace.

2. It must be possible; for some things Paul practised impossible for saints, as migh∣ty miracles, travels, &c. But for the seventh

day Sabbath, though flesh and bloud think it a bondage to be detained a day from the Dunghil, yet to the self denying Saint 'tis a most pleasant season, and his soul can seal to it as an easie yoke, a light burthen, a day exceeding a thousand, therefore in this Paul is to be followed.

3. His practise must be peaceable, if we tread in his steps, for Paul was but a man, * 1.173 and sometimes a very angry man, his pre∣cept may possibly exceed his practise herein; If it be possible, as much as in you lieth, live peaceably with all men: * 1.174 and let the peace of God rule in your hearts. Now the seventh day Sabbath is a day of rest and peace, which sweetly calms the perplex∣ed spirit; so that thus far wee may freely follow Pauls practise.

4. It must be Evangelical, for we may not follow Paul in his compliance with the Jews in ceremonials, no not to gain the Jews; * 1.175 and therefore let Paul pass into the Temple to purifie himself with his Votaries, this is no president for me. But for the sacred seventh day Sabbath, as it was instituted before any ceremonie was in the world, for was con∣firmed Evangelically by the Son of God, and by his holy Spirit; and therefore in this Evangelical duty I shall attend Paul,

5. It must be unrepealed, if it oblige Saints, for something Paul did which him∣self after repealed, * 1.176 as the Circumcision of Timothy, which he solemnly declares to be utterly destructive to Christianity; and ther∣fore waving that, let Christians conform to the Apostles practise of the seventh day Sabbath. which is proved to be plain, pos∣sible, peaceable, truly Evangelical, and never in the least tittle repealed, or any way altered. And thus doing, we shall follow Paul as Paul followed Christ. * 1.177 For as it was undeniably Christs custome to celeb••ate the seventh day Sabbath, so it was Pauls mannet to observe the same day. The words are the fame in the Greek both of Christs practise * 1.178 and Pauls, the Penman is the same, and all the difference (in English) is onely this▪ Christs custome, and Pauls manner. Christ as his custome was went went into the Synagogue on the Sabbath day, Luk. 4.16. And Paul as his manner was did the same thing, Acts 17.2. Christ preached, and Paul preached, and where lies the difference between Christs obset∣vation of the seventh day Sabbath, and Pauls observation of the seventh day Sab∣bath.

It is made a great argument for the ob∣servation

of the first day, * 1.179 That Paul once preached on that day, but it is as clearly declared (Acts. 18.4.) that Paul preached every Sabbath day, onely the Translators have not dealt so clearly; for in Acts 20.7. they tell us that Paul preached on the first day, but in Acts 18.4. they say Paul rea∣soned every Sabbath day, and yet the Greek word is the very same in both places.

Neither was this Pauls single practise, But the constant custome of all the Disciples that ever accompanied him, we finde one companie with Paul Acts 13.13, 14. who solemnly observed the Sabbath in holy du∣ties. Other associates he selects Acts 15.40. and these celebrate the Sabbath Acts 16.13, 17. & 17.1, 2.

Thus we may follow Paul and his com∣panions from place to place, and constantly find them observing the seventh day Sab∣bath: And though he solemnly professed, He had not shunned to declare the whole counsel of God, * 1.180 yet this great slighter of ce∣remonies never gives the least hint of a change, which undoubtedly he would have done, had it been any way altered: Nay, he strictly requires all beleevers to follow his example as he followed Christs; and cer∣tainly, in the observation of the Sabbath, he

followed Christ as close as in any Ordi∣nance whatsoever.

[Object.] There are conceits that Paul onely took that opportunity to preach to the people.

[Answ.] But 1. They speak without book, and fancy is no fuel for a Christians faith.

2. They render this Apostle of the Gen∣tiles a constant dissembler.

3. They may as warrantably lay this crrime to Christ, [that he did but take such opportunities, and not in conscience of the Sabbath;] for it's proved, that Christs cu∣stome herein is the very same with Pauls.

Such as assert that Paul onely observed the Sabbath among the Jews, and not a∣mong the Gentiles, may be better informed, Act. 18.4. & 13.42. where it is evident, That when the Iews were gone out of the Synagogue, the Gentiles besought that these words might be preached the next Sabbath. Here the Apostle had the fairest opportunity that possibly could be desired (in the Jews absence) to instruct the Gentiles in a first day Sabbath, if ever such a change had been intended; for why should publick preach∣ing be deferred till the next seventh day Sab∣bath (especially to the Gentiles) if the first day had been a Sabbath? The Apostles silence at this time and occasion, will not al∣low

any rational conjecture of such an inten∣tion of a first day Sabbath.

But here it is objected. [Object.] That the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth the week between, or Sabbath between.

1. I demand between what? [Answ.] The fairest conjecture is, that the Gentiles might be∣seech Paul to preach the Sabbath between their desire and his departure; and without some such supposition, this translation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will scarce be good sense.

2. If we may rely on the schollarship of Arius Montanus (who was a professed e∣nemy to the seventh day Sabbath) he will tell us, 'tis sequens Sabbatum, the following Sabbath.

3. However, this is manifest, * 1.181 that the next Sabbath day Paul did p each, and ei∣ther it was in answer to the request made, or else if the Gentiles desired him to preach to them on some week day, and yet the Apo∣stle deferred it to the known Sabbath day, this will much more abundantly testifie his special respect to the seventh day Sab∣bath.

So that beyond all contradiction the A∣postle and the Christians with him did as constantly observe the seventh day Sabbath as Christ himself; and if none other ground

(next to Gods command) be given us why they did so, but that we should be followers of Paul as he was of Christ, we must either press after our pattern, or resolve to rest in disobedience to so great a Commande∣ment.

Me thinks ingenious saints should even read Christs confirmation of the seventh day Sabbath in the Apostles practice, for un∣doubtedly such as Pauls constant custome was, such was his Commission. It was not onely in the Lords Suppet that Paul deliver∣ed the same to the Church (by precept or president) which he received of the Lord; but his constancy was equal in observing the Lords Sabbath as the Lords Supper; * 1.182 and in requiring the same Church in the same Chapter to follow him as he followed Christ in all things. There is a heavenly ha••mony between Christs commission, and Pauls cu∣stome, both in the observation of the Lords Supper and the Lords Sabbath.

And seeing it is so manifest, that Paul and the saints with him did constantly ob∣serve the known seventh day Sabbath, both amongst Jews and Gentiles, and that the blessed spirit gives us none other reason of Pauls custome, but that we should be fol∣lowers of that blessed Apostle even as he al∣so

was of Christ; set us not coin or invent reasons (without book) of the Apostles con∣stant observation of the Sabbath, to justifie our own prophaneness, but bethink our selves what we shall answer in the day of judge∣ment, when it shall be set fairly before us, that as it was Christs custome to observe the Sabbath, even so it was Pauls custome with his companions punctually to tread in the same steps: and since the Spirit of truth ne∣ver gave other reason why the Apostle did so, but that we should follow him as he fol∣lowed Christ in this divine duty, which is so plain, possible, peaceable, evangelical, unre∣pealed. Ah Christian, ask thy conscience if thou canst judge this a sufficient answer for thy weekly pollution of the seventh day Sab∣bath, That thou badst thought Paul had one∣ly practised it to please the sews when it will appear plainly that he did it purposely for a pattern to the Gentiles. And that thou may∣est be utterly silent, and for ever left without excuse, take notice (if thy spirit be not too much prejudiced, and thy heart hardened a∣gainst this truth) that one of the fairest pat∣terns of the Apostles (for Sabbath-keeping) was set before these very Gentile Corinthi∣ans, whom he so strictly enjoyns to follow him as he followed Christ.

For in their famous Citie it was that the blessed man abode, and preached in the Sinagogue EVERY Sabbath day, * 1.183 and per∣swaded the Jews and the Greeks. If any should contend that I term that preaching [here] which is translated reasoning, let them mind, that the word is the very same which is rendred preaching Acts 20.7. Well, to these Greeks he gives that pattern, which he commands them to follow, and truly Christian out best way will be to walk with them in the same narrow path to new Jeru∣salem especially seeing their Epistle is ex∣presly directed to us, * 1.184 as well as to them.

Under this fourth point of the Saints ob∣servation of the seventh day Sabbath, next to the Apostles constant custome, I shall of∣fer the practise of the purest times, as the best an••iquity affords. And in the first place that blessed Clement (whose name is writ∣ten in * 1.185 the book of life and himself now in glory) instructs us in that undoubted E∣pistle of his to the Corinthians;

How God hath ordered that oblations and other du∣tie of his worship, * 1.186 be preformed according to the APPOINTED SEASONS: not as it happens and disorderly but at SET TIMES and houres — they therfore that perform their oblations ac∣cording

to the APPOINTED TIMES are accepted and blessed.

Here observe, how this blessed Minister of Christ seconds the Apostle in labouring to reform that great disorder amongst the Co∣rinthians, who came as they listed to the Lords Supper, some sooner, some later, whence sprang that confusion, transgressi∣on, and wofull desolation amongst them, 1 Cor. 11.20, 21, 29, 30.

Wherfore he informs them and us that our oblations (or sacrifices of praise) are not to be performed at our liberty, but that the Lord himself hath ordered and appointed set times and hours, which undoubtedly is the sum of the Apostles mighty charge to Timo∣thy, That he should be instant in preaching in season out of season. And the holy Cle∣ment assures us, that in observing the appoin∣ted seasons we shall be accounted blessed.

Now what these appointed seasons and time are, that this great God hath ordered his Saints should observe; the same elect ves∣sel declares in these words; * 1.187 You must keep holy the Sabbath in memory of the Creation, and the Lords day in memory of Christs Re∣surrection. Certainly this ancient Disciple of Paul did clearly understand these daies to be ordered and appointed of the Lord; and

since a person so assuredly sanctified would not deceive us, Let us follow Clement also as he followed Paul, and not think two daies time too much for our souls, whiles we have more then twice as many for our bo∣dies. Another famous Disciple of the Apo∣stles, and holy Martyr of Jesus, even that heavenly Ignatius teacheth the very same doctrine in this Dialect; Next after the Sabbath day, let every friend of Christ make the Lords day a solemn Festival. And the same holy man (ad Philip) shews his his detestation of Sabbath pollution saying. If any one shall keep a fast on the Lords day or on the Sabbath day, * 1.188 let him be accursed.

Certainly he that shews such indignation against those that pervert the Law of the Sabbath from a Feast to a Fast, would much more abominate those that turn it from spi∣ritual delight to corporal labour.

Thus were these two appointed days ho∣noured in the Virgin state of the unspotted Spouse (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Germani fratres) like lovely twins or natural brethren; the one born at the Creation, the other at the Re∣demption of the world.

But in the third Century man took upon him to be more spiritual then his Maker, and some parts began to be infected with Ori∣gens

allegorical Divinity, taking liberty to prophane the seventh day, under pretence of keeping a mystical Sabbath, by cessation from sin; while they lived in the manifest sin of slighting the Sabbath. So that the mi∣stery of iniquity g••t ground, by this mistical notion making way for the rising of the pre∣sump••uous little Horn, to change Times and ••••aws, till at last he prevailed with the Emperour (abolishing the seventh day Sab∣••ath) by a Decree to establish the Lords day, or first day of the Week, * 1.189 for the great ho••y day, appointing a set form of Latin prayers to be used upon it.

And this was done the 330. year after of out Redemption. But maugre this pre∣su••••ptious decree, many pretious Churches still devoted themselves both daies to Gods honour, as is evident in that of Ambrose. * 1.190

Upon the next day (saith he) being the Sabbath, and after that on the Lords day I will treat of the order to be used in praier.

And I wish I could intreat all that read this holy resolution, to resolve to walk in the same order, and reject those Romish abomi∣nations, as Rome rejected the Christian cu∣stome of saints, witnessed by Socrates four hundred years after Christ.

Though (saith he) in manner all the Churches through∣out

the world, do celebrate and receive the holy misteries every Sabbath day, af∣ter other, yet the people inhabiting Alex∣andria and Rome, of an old tradition do not use it. * 1.191 The Egytians adjoyning to A∣lexandria, use to celebrate the communion upon the sunday.

Here you may see how long the Saints honoured Gods Sabbath, for the generality of Christians almost through∣out the world, did then communicate in the highest misteries of the body and bloud of our Redeemer upon the Sabbath day. whiles onely the apostatizing Church of Rome (with some few of her adherents, did com∣municate upon the sunday, so called.

Now which of the examples we should follow, the good Lord help us to consider, though me thinks it might easily be determi∣ned, if we well weigh the pattern in the Mount (where wee finde the first pure Church breaking bread upon the seventh day Sabbath. * 1.192

I may not omit another instance of the same authentick Author (404. years after Christ) who being one of the best Historians we can boast of, thus writeth.

Wherefore when the festival meeting throughout every week was come, * 1.193 I mean (saith he) the Saturday and the Sunday, up∣on

which days the Chr••stians are wont so∣lemnly to assemble in the Church.

Since therefore this was the Saints custome through those purest times, even 400. years after Christ, why should not we also be fol∣lowers of Christ and his Scripture Spouse with them? Especially, if we consider that unto this very day those Christians that have lived from under the power of Rome, do con∣stantly celebrate both these days. It is the testimony of Mercator, Heylin, and other Historians of good account, That the Aethio∣pians do constantly observe both the Sabbath day, and the Lords day, without doing any work, according * 1.194 to the ancient manner of the Christians.

This Aethiopia is described to be as large as all the Empire of Germany, with France, and Italy, having threefcore and ten King∣domes tributary; their King is called Pres∣byter John, exercising both the Legal and Ministerial functions. It was their Queen who travelled so far to hear the wisdome of Solomon, * 1.195 and shall rise up in judgement to condemn such as wilfully refuse to wait upon the Lord of the Sabbath. To this people did Gods spirit punctually fulfil that royal Pro∣phesie, * 1.196 [Aethiopia shall soon stretch out her hands to God,] directing the Evangelist to in∣struct,

convert, * 1.197 and baptize the Treasurer to another of their Queens, so that the Noble Eunuch returning with joy into his own Countrey (as their Histories inform us) con∣verted and baptized his Prince, who with joynt endeavours spread the Gospel through those large territories, likely to abide in the faith of Christ until his second comming, ac∣cording to the ancient Prophesie, Zeph. 3.9, 10. And thus I have faithfully performed my task, in vindicating the ample authority of the seveuth day Sabbath, as being

• Instituted by the Father,
• Established by the Son,
• Approved by the Spirit, and
• Observed by the Saints.

And if these will not prevail with Christi∣ans so called, to break off their weekly pro∣phanation of this sanctified Sabbath. I shall leave them to the righteous judgement of the great day: and for their sakes who obtain the grace of self-denial, to cast off their carnal en∣cumbrances, and joyn with the ancient Gos∣pel Saints in observing the Sabbath, I shall now descend to the 4th. part of my general Pofition; and as I have confirmed the Sabbaths Authority, so I doubt not through Christ strengthening me to prove its Porpe∣tuity.

THE Fourth head. Perpetuity of the seventh day Sabbath.

The infinite wisdome (who is Lord of the Sabbath) foreseeing the high pre∣sumption of the little horn, such as to change both times and lawes; and knowing that all truths ebbe and flow (in the sonls esteeme) as holy time is sleighted and ob∣served was graciously pleased most strongly to secure that law against which Satan and his eldest Son, would make their first and fiercest assault.

For tis to be observed that the horn at∣tempted, first, to change times, and then laws, well knowing that holy laws are taught and learned especially in holy times, and therefore he first prevailed with Constan∣tine (as is declared) to change the Sab∣bath time into the first day.

But against this designe doth the good God graciously guard his Sabbath, and A∣larm

his Saints to be especially mindfull of this truth, setting a superscription (as it were a watchword) upon the portall of this precept, REMEMBER the Sab∣bath day to keep it holy, telling us expresly what day it is; The seventh day is the Sab∣bath of the Lord thy God, so that if the Lord be indeed thy God, thou must observe that seventh day for his Sabbath, which he hath so carefully required thee to remember, as knowing that Antichrist would doe his ut∣most to cause thee to forget it, either in slighting of it as a ceremony, or else in changing this blessed day Jeroboam-like, and burying its very name under the odious and most detestable name of Saturday, that it may therefore be known to his Saints, as no ceremony, but a perpetual unchangeable Royall Law the Lord hath fenced it above all other Laws, first positively, keep it holy; Secondly, negatively, doe not work upon it, and that thou maist never be insnared to change or alter it: I charge thee carefully to Remember this Law in a speciall singular manner. This may for ever silence their conceits who would slight the seventh day Sabbath, as a jewish ceremony, though their consciences know it was instituted be∣fore any Jew or ceremony had being. Ten

Royall Laws the Lord delivers to his Saints and knowing that all of them would be more or lesse observed as his Sabbath should be sanctified or slighted, he bids, he for∣bids, he marks it above all the rest that it may be remembred, and yet disobedient spirits dare reject it as ceremoniall and put upon the highest an absurdity as grosse as likely can be imagined: As if wisdome it selfe should with so much care command the exact remembrance of a ceremony above all his morall Laws, for thus vaine man would render his maker. I your Lord God doe here deliver you ten precents nine of which are perpetuall, but one ••s a changea∣ble ceremony, wherefore I chang you to ob∣serve all my nine royall precepts, but espe∣cially observe my perishing Sabbath, which is but a meer ceremony, besure you sanctifie that, besure you doe not prophane that, be∣sure you remember that, I lay it as a speci∣all command upon your souls to remember my mutable ceremoniall seventh day Sab∣bath more especially.

Me thinks gracious hearts should tremble to put such an absurdity upon God himselfe as, binding us to remember that, which as a mutable ceremony should be forgotten and buried in oblivion! yea and which is yet

more absurd [if more may be] they render the reason of sanctifying the seventh day Sabbath on this wise: For in six dayes the Lord made Heaven and Earth and rested the first day wherefore the Lord blessed the first day for his Sabbath, and sanctified it, either we must put this absurdity (also) upon our God, or else we must cast off the fourth commandement (at least the reason of it must be rejected) or else (which is bet∣ter then a thousand shifts) we must returne from the little horn to our first husband, and do the Saints first works, and religiously remember the seventh day Sabbath to sanctifie it.

Thou meetest him that rejoyceth and wor∣keth righteousnesse, * 1.198 those that remember thee in thy wayes.

If it be objected that not Christians but Jewes are commanded to remember and observe the seventh day Sabbath; I an∣swer.

1. That not the Christians but the Jewes were first commanded the rest of the ten commandements. If Christians are to walke by the Jewes nine commandements (as a righteous rule) they are no lesse oblieged to every jott and tittle of the Jewes ten commandements.

The Royall Law of God was dispenced to the Jewes not only for themselves, * 1.199 But to give unto us, as that first faithfull martyr of the Lord Jesus, taught in his funerall ser∣mon, when filled with the irresistable wis∣dome of the holy Spirit, he sealed the faith of the Gospell with his blood, and amongst the rest of those Evangelicall verities which the protomartyr prized as the Christians priviledges, this is undeniably, an eternall truth, That the Jewes did receive those lively Oracles from mount Sinai to give unto us. Here then 'tis evident, first, what Lawes are Gods lively Oracles, namely, those preci∣ous precepts which God himselfe by the Angell of his presence, delivered with a lively voice in the mount Sinai, one of which lively Oracles is the seventh day Sabbath.

2. To whom these lively Oracles were delivered; and this is agreed on all hands, that the only people so highly priviledged above all the world were the beloved Isra∣elites.

3. For whom and to what end were these lively Oracles from mount Sinai deli∣vered to Israel. And this is as cleare by blessed Stephens divine Testimony, They re∣ceived the lively Oracles (from the mount Sinai) to give unto us, that is unto me Ste∣phen

an Officer in the church of Christ, and to all my brethren, for whose faith in the true Messiah I am now pleading my last, they received the lively Oracles to give un∣to us. Christians this is cleare that the Jewes received the lively Oracles from the Mount Sinai to give unto us, though we have no heart to receive them; yet God hath a heart of love to give them, not only to the Jewes, but even to us Christians.

4. Then the fourth inquiry will be, whe∣ther these lively Oracles from Sinai were given us to be broken or kept? to be slighted or observed? If to be kept and ob∣served, then either we must deny the seventh day Sabbath to be one of Sinai's lively Ora∣cles, or deny Stephens doctrine of their be∣ing delivered to the Jewes to give unto us, or else we must become followers of God as dear children in sanctifying this lively Ora∣cle of his seventh day Sabbath, This divine truth of the Sabbaths perpetuity, is in words confessed by our English assembly, who doe not only acknowledge that the Law (in generall) doth for ever binde Christians, * 1.200 and that Christ did not ANY WAY dissolve it, but much more strengthen this obligation in the Gospell; But in particu∣lar they confesse that God by a positive,

morall and perpetuall commandement doth bind all men in all ages to that particular seventh day which himselfe hath appointed. * 1.201 And whereas they say this is changed in the Gospell from that seventh day to the first day of the week, I shall with the candle of Gods word search their grounds which will be found too shallow to satisfie an awake∣ned conscience, for if Christ doth perpetu∣ally bind his Saints to exact intire personall obedience to his lively Oracles, then surely no power is able to absolve his people from that obedience. And if it be as they say that Christ did not any way dissolve, but much strengthen this obligation in the Gos∣pell, then it is impossible to prove any kind of alteration; yet

Further, If God by a positive morall and perpetuall commandement doth binde all men; in all ages to such a particular seventh day as himselfe appointed, then either they must prove that God hath made his morall Law mutable by appointing some other day, or else the seventh day Sabbath must be restored to its primitive glory. Their first ground for change of the Sahbath to the first day is raised from Christs resurrect∣ion, and apparition to his Disciples.

But the very great difference between

the fathers example at the worlds creation, and the Sons action at his resurrection will soone discover the vanity of this argument. For upon the Creation of the world, God did solemnly sanctisie the seventh day for his Sabbath and rested on it, giving as an example for the ground of our obedience, but upon the resurrection there's not the least syllable of a change, institution san∣ctification, or celebration; yea so farre was Christ from resting upon his resurrection day, that be travelled 15 Miles upon this supposed New-Sabbath, and this not to any Church-meeting but from Jerusalem (the place where most of his Disciples were) purposely joyning with the two Disciples that were journeing on foot (7 miles and a halfe) into the Countrey. * 1.202

Why Christians awake in the name of the Lord, and polute your soules no longer with weekly prophanation upon such a salf supposition of a change at Christs resur∣rection you see your Creator sanctified his seventh day, Sabbath and solemnly rested upon it, but for the resutrection day, you have not one word of a command to keep it as a sabbath, and for an example, you have indeed a lively one, in your Saviours refu∣sing to appeare all that day to his Disciples,

at Jerusalem, and travelling with two (upon their private occasions) not giving them the least admonition about Sabbath obser∣vation (which undoubtedly he would have done as freely as in other things had he in∣tended that day for his new Sabbath.

Now I beseech you consider, whether this be likely, that Christ (who was saith∣full in all his house) should intend the first day for his Sabbath, and yet never leave one word of institution, nor any other pattern but journeying 15 miles.

And whereas 'tis gloried that our Lord appeared severall first dayes to his Disciples as they were assembled. I believe upon di∣ligent search, it will be found but a vain∣flourish, and that he never appeared to any assembly, no not any one first day. For it is most certaine, that the day upon the Scripture account begins (with the eve∣ning.

And now let us observe that upon the first day, * 1.203 he arose we find him at the Vil∣lage 7 Miles from Jerusalem, when it was towards evening, and the day far spent, * 1.204 af∣ter which he supped with the two, which tooke up some time; then they returned that, 7 miles and a halfe, to Jerusalem on foot, So that, if the day were far spent be∣fore

they entred the Village it must doubt∣lesse be quite spent before they could pro∣vide and eate their suppers, and returne 7 miles and a halfe.

And so before Christ appeared to the e∣leven, * 1.205 the first day must needs be done, and whereas 'tis said, he appeared the first day at evening yet you must know, that the first day was then as fully ended, as it is plaine the sabbath * 1.206 was ended at evening, when the Sun did set, and the people brought their sick to be healed, which they were forbidden to doe on the Sabbath day.

As for Christs second appearing to the assembled Disciples, * 1.207 it's expresly said, it was after eight dayes, and therefore could not be on the first day of the Week.

And for his third apparition, * 1.208 surely they will not say, 'twas on the first day, seeing they were at their trade.

But indeed the Lord was seene of some, * 1.209 or other of them, fourty dayes, never being idle all the time, * 1.210 so that his apparations prove not any thing as to a change of the Sabbath.

There is a conceit that the cause of the Disciples assembling on the first day was to celebrate the new Sabbath, in honour of Christs resurrection; when as they were so

far from believing Christ was risen, that the womens tydings there of, * 1.211 seemed to them as idle tales. Yea, the first day was finished before they beleeved, so that they could not in faith, doe any such thing. But here 'tis evident how sadly they are put to it, that must say something for their first day Sab∣bath and yet can say no better.

For although they would make some shew of Scripture, yet all amounts to a bare endeavour to draw some support for an un∣warantable Sabbath from any Text that doth but mention the first day of the Week * 1.212

As first from the Disciples occasionall, meeting to breake bread upon Paul's de∣parting by Sea, they suppose this may make something for a first day, Sabbath and truly they may as groundly plead for an every day Sabbath, * 1.213 since it is as clear that the Saints assembled, and brake bread every day.

2. We find the Saints at Troas, no sooner assembled, but many lights are seen in their upper chamber. So that 'tis not probable, they met till towards evening, which is no good example for celebrating a Sab∣bath.

3. If breaking of bread had been a service

designed for the honour of the first day, the Apostle who so much pressed to Church-order, * 1.214 (and particularly in this Ordinance) would not have deferred break∣ing of bread, till the second day, especially, now that he was to see them no more, and to give them an example (to which he binds the Saints) so that his deferring breaking of bread, * 1.215 till after mid-night, when the first day was more then finished, shews plainly, that this was no duty proper to the first day, or in the least, pointing it out for a Sabbath.

4. 'Tis strange that once mention of Preaching on the first day should be so stood upon; when Paul's constant custome of preaching, and praying upon the seventh day Sabbath (with his company) both a∣mongst Jewes, * 1.216 and Geneiles, is not only slighted, but opposed, as no proofe of the Sabbath. O how indulgent are poore crea∣tures to brats of their own breeding! A second Scripture is produced as though it favoured the change of the Sabbath, because the Apostle gave order to some Churches for laying aside reliefe, * 1.217 for the present ne∣cessities of the Saints, in Judea, upon the first day of the week. But first, Let it be considered, that if this had been a Sabbath

dayes duty, the Apostle would not have o∣mitted it either present or absent, whereas he plainly declares his dislike of gathering at his coming and desires it may be then in a readinesse.

2. The direction he gives for this col∣lection, shews evidently, he intends no Sab∣hath dayes work, for there is not the least hint of any assembly; though custom hath prevailed so far with most I have met with that they frequently urge the Text thus, Ʋpon the first day of the weeke when ye come together, &c. Though there's no such word as coming together. But let every one of you lay by * himselfe in store.

He doth not enjoyn them to a Church meeting, nor to lay it before the Deacons (as doubtlesse he would had there bin a Church meeting that day) Let every one of you lay by himself in store, That is, at his own house in the poores box, which truly, every tender Christian should have alwaies with some stock by him for charitable uses. * 1.218

3. The Survey (the Apostle exhorts every man to take of his owne estate (that he may give thereafter) doth notably over∣throw the conceit of a first day Sabbath, for he orders every man to lay something by himselfe in store. As God hath prospe∣red

him, that is, according as his yearly re∣venue increaseth, or his weekly trade proves more, or lesse gainfull.

Now if the first day had been a Sabbath, surely, * 1.219 the Apostle knowing the pronenesse of our nature, to mind earthly things, from which he rouseth Saints) would not have put upon them, the consideration of their outward estates. But

Why should he have this done on the first day?

Answ. It hath been clearly shewed, that Pauls constant practice was, to preach on the seventh day, Sabbath, and that it was the exact examplar, * 1.220 he set before this Church of Corinth, in particular (they be∣ing the fruit of his Sabbath exercises) who were enjoyned to follow him, as he follow∣ed Christ. So that, if we can believe they walked in Pauls constant Practice in keep∣ing the true Sabbath, we may easily judge that Pauls Epistle was read in the Church at their solemne assembly, on the Sabbath day, and we may not doubt that the Tea∣chers would stir up the people to liberallity, upon the Apostles order, and the rather seeing he closed his Epistle with it, that it might sit close and warm upon their hearts, and for as much as they were not like to be

so well stored at present (upon the Sabbath) he would have it to be their first worke, the very next day, whilest the sweet sence of the Epistle, and heavenly relish of Gos∣pel Sermons, and other Ordinances, which they enjoyed the day before, were yet fresh, and divinely pleasant upon their spirits, and before they lanched into the worlds weekly imployments (which puts too great a damp upon our best purposes) he would especially make choice of the first day of the Week, and have them make it their first businesse, (next to the consideration of their abilities, how God had prospered them in worldly goods) to present unto God (in secret by themselves) the first fruits of their increase, for the refreshing of Christs bowels, and as anearnest of their duties towards him unto whom they owed all.

Thus with very good reason did the A∣postle make choice of the first day, for this duty.

But to assert the first day to be a Sabbath, because the Apostle ordered every man by himselfe to lay up something for the poore Saints there being not the least mention of a Church-meeting that day (and yet I say) to assert that day for a Sabbath) is alto∣gether irrationall and utterly unscriptu∣••all.

The third Scripture abused about the sup∣posed change of the Sabbath only speaks thus much, That John was in the spirit on the Lords day, but that this was any indivi∣duall day is uncertain, * 1.221 or if it were he sayes not what day it was, and therefore we must enquire in some other Scriptures (seeing they are able to furnish us throughly to eve∣ry good worke) and if the first day, * 1.222 shall any where in Scripture appeare to be called the Lords day, let it weare the Garland as a day devoted to the Lord, or designed by the Lord to be kept holy, which yet I hope may be done without rejecting or prophaning the seventh day Sahbath.

But if the Scripture may be our guide, it will inform us, but of two dayes honoured as the Lords dayes.

And the first is the antient sanctified se∣venth day Sabbath royally dignified with that title of the Sabbath of THE LORD OUR GOD, * 1.223 which is owned by the fa∣ther for his holy honourable day, and by the Son is expresly declared to he his Sab∣bath. * 1.224 The Son of man is Lord of the Sabbath, and no other day declares he to be his throughout the Gospel. So that, the seventh day Sabbath, and only that (as an indivi∣duall and single day) is honoured with this

high title, of the Lords day, and therefore if John intends any single day, 'tis most like it was the Sabbath of the Lord that here he calls the Lords day.

But I rather think he spake of that other Lords day owned in Scripture as the Lords judgment day, * 1.225 and this the Lord himselfe calls his day, and this day was most clearly shewed unto John in many glorious visions, and in the Spirit he was in this day for so runs the Greeke, I was in the Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 IN the Lords day.

But grant the first day should be here in∣tended, and called the Lords day, yet how dare any avouch it to be the Sabbath day, since we have not the least hint in Scripture to warrant it? much lesse to reject the true Sabbath, and set up the first day not only as the Lords day for Christians to rejoyce and to be glad in; But as the Sabbath day en∣joyned in the fourth Commandement a∣gainst the reason there rendred, For in six dayes the Lord made heaven and earth, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and sanctified it.

Saints! For your souls sake search the Scripture, if ever you find the Lord resting upon the first day. I have prove•• unto you that when he arose the first da•• he was so

far from resting, that he travelled 15 miles that very day, and encouraged his Disciples so to doe; Ask your consciences in the fear of God, if this were sanctifying a new Sab∣bath?

The ancient Christians who called it the Lords day, did never terme it the Sabbath day, but religiously celebrated the seventh day Sabbath with it. But see what partiali∣ty this is to avouch that to be the Lords day which is so uncertain in Scripture, and to reject the seventh day which is constantly called the Sabbath.

And thus I have faithfully opened the 3 Scriptures which neither singly nor joyntly give the least ground to observe the first day as a Sabbath: So that Scriptures failing, they flee to unscripturall consequences to support their supposed change.

First, [Arg. 1] They tell us that the worke of Re∣demption is greater then the worke of Cre∣ation, and therefore the greater worke de∣serves the honour of the day.

[Answ. 1] I may demand (with the Almighty to lost Adam) who told thee that thou wast naked? who told thee the work of Redemp∣tion was the greater? who told thee the greater ••ork (if it were so) deserves the honour of the day? hath God no other

way to bear up the honour, and preserve the memory of Redemption, but thy supposed Sabbath? Then learne to know that for the honour of the glorious work of creation God hath instituted his holy Sabbath, and for the commemoration of the gracious work of Redemption, he invites thee (if thou hast grace) to his sacred Supper.

Wherefore cease, presumptuous man, to set up thy posts by Gods Pillars; blesse his name for his Royall Sabbath, to meditate on the worke of his hands, and sound forth his praise for his precious Supper that sets forth the Love of his heart.

[Arg. 2] A second reason is raised from the Israe∣lites obligation to offer their first-borne and first-fruits, and therefore tis thought more equall to offer the first day for a Sabbath; then first to serve our selves six dayes, and put of Gods Sabbath till the seventh.

[Answ. 1] Tis most equall to offer unto God what he requires, and therefore none other Sab∣bath will b•• accepted but that very seventh day which God hath sanctified.

I freely joyne thus far with the adver∣saries argument, That it is most meet for man to offer unto God his first day. But I feare my Antagonists will not stick to their own conclusions, when they are remembred that

the seventh day is mans first day, he being made on the sixth day, and immediately the seventh day Sabbath made for him, to offer his first fruites unto his maker, who in very deed accepts no other Sabbath but mans first day, since then the adversary himselfe hath concluded that mans first day is most equall to offer unto God for his Sabbath, let him either stand to his own argument, * 1.226 and see that he offer none other Sabbath to the Lord then mans first day, or else be for ever condemned by his own mouth. Thus the Lord disappointeth the devices of the craf∣ty, and snareth them in their own wisdome, yet will they not cease their vaine jangling, [Arg. 3] But tell the people that as no Manna was to be found on the seventh day, so those that observe the seventh day Sabbath cannot find Christ the true Manna upon it.

[Ans.] Then the Apostle was unwise to preach constantly upon that day, whereon no spiri∣tuall Manna fell: * 1.227 but blessed be the Lord of the Sabbath, that multitudes of Jewes and Gentiles have found such plenty of the hea∣venly Manna upon this blessed seventh day Sabbath, that the adversary may stop his mouth with shame, yea, many living wit∣nesses can bear their joyfull testimony to the free effusion of Gospel grace upon the

true sanctified seventh day Sabbath.

Another reason is rendred why the first day should be observed, viz. [Arg. 4] from the suc∣cesse of sermons in the conversion of souls on that day.

[Ans.] It may be feared many are judged con∣verts that never knew the power of the Spi∣rit. Conversion is a turning from sin to the faith, and order of the Gospell, which many supposed converts will be found short of.

If more persons be truely converted on the first day, then upon other days, the ho∣nour is due to Gods grace in that meanes which more abounds on the first day, then other dayes, and he that commands the word to be preached in season, and out of season, will not faile to follow it with his blessing at all seasons, witnesse the notable successe of Lectures.

But if conversion of souls be a seale to Gods Sabbath, never was day so crowned with true converts in the Scripture as the se∣venth day; instances, whereof have been al∣ready given in that famous 50 day Acts 2. and 13. and 16. and 18. cap.

[Argu. 5] But 'tis supposed that serveing God on the seventh day Sabbath is to put new wine into old bottles; Old things are passed away, all things are become new.

'Tis true, [Answ.] Old sins are passed away, and all old Ordinances, Curses, and Cove∣nants, but surely, old Scriptures, and old promises, and Gods old loving kindnesses are not passed away, The good old way pro∣mising rest to our soules, * 1.228 is none other then the Gospel, New, and living way, The new commandement of Christs Apostle, is the old commandement that was from the beginning. * 1.229

And the very first institution that we here of in the beginning, is the seventh day Sab∣bath, therefore if we are Christs Disciples indeed, let us reform in observing the true Sabbath, as we are directed about the true marriage, * 1.230 [i. e.] looke to the beginning; we do no more put new wine into old bot∣tles, by celebrating the Antient Sabbath, then by joyning in the antient way of mar∣riage.

The purest water is at the spring head, 1 Joh. 2.24. Let that therefore abide in you, which you have heard from the beginning, if that which ye have heard from the beginning shall remain in you; ye also, shall continue in the Son, and in the Father.

If you will not believe that the Sabbath which was from the beginning, doth still re∣maine to be observed, unlesse you hear the

same in so many words, give me leave to take off the Translators vail, and let but Gods Spirit speake in his owne language, wherein the holy Oracles were written, and you will soon be informed, * 1.231 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thero remaineth therefore the celebration of the Sabbath to the people of God.

I know 'twil be suddenly objected, * 1.232 there's no mention of the Sabbath in our English Bibles, only, there remaineth a rest to the People of God. Indeed the greater is their sin, who have abused the word Sabathismos, translating that (only) rest which signifies the celebration of the Sabbath, * 1.233 as any Gram∣mer School-boy may see in his common Dictionary, and the greatest Adversaries of the Seaven day Sabbath, are not able to de∣ny.

If any shall plead; * 1.234 That seeing the keeping of the Sabbath is a Rest, therefore the Tran∣slators may be excused in rendring the word [Rest] let them know, that although every Sabbath is a Rest, yet every Rest is not a Sabbath.

We rest in our beds, yet, who is so simple to call that a Sabbath? That word which so often is rendred Rest, in Heb. 3.4. is quite another Greeke word; So that, their sin

cannot be excused, who have perverted the sence, and by mis translation, and their own additions to the Scripture, have obscured the Sabbaths Gospel-glory, more then once or twice, as in Col. 2.36. they have destroy∣ed the A postles scope, by their addition of [Dayes] so in Acts 18.4 they have tran∣slated that word [Reasoning] to the under∣valuing of the Sabbath, which in Acts 20.7. they English [Preaching] for the greater advancement of the first day.

But since so great a cloud of obscurity is cast over the Sabbath, by translating that barely rest, which signifies so clearly the celebration of the Sabbath, and finding ma∣ny perplexing their spirits to find out what rest is to pressed by the spirit, In Heb. 3. & 4.

I shall endeavour to helpe their under∣standings, who through some cursorie con∣sideration of the Scripture have supposed that it only intends some one single Rest, whereas upon a serious search into these two Chapters, there will be found a five-fold rest. 1 Typicall, 2 Spirituall, 3 Evangeli∣call, 4 Morall, and 5 Eternall, though in∣deed they are as mysteriously, and promis∣cuously held forth as those interwoven pre∣dictions of our Lord Jesus, In the 4 of Mat.

and the book of the Revelation, which are purposely so delivered, to exercise the faith, and mind of wisdoms children, I shall there∣fore through grace lay open this five-fold rest, as it appeares to be the mind of the Spirit, by the Apostle; * 1.235 whose scope is to warne and admonish Christians (by Israels woes) of falling short of the true Rest, and having shewed the difference between Christ, and Moses, with their two houses, he takes his Text (as it were) from David Psal. 45.7. exhorting Christs house by faith to walk in Gods wayes, * 1.236 from which Israel swerved, and so fell short of that Rest (termed another day) whereof Joshuah's Canaan was only a Type. This being the Apostles scope by that Typicall rest to sha∣dow forth that other day, (viz.) Gospel grace and Glory by Christ.

The entrance into which grace is the Saints spirituall rest, For (saith the Apostle) We which have beleeved doe enter in to rest. This is that promised rest to heavy-laden souls, the delightful fold of believing Lambs,

The very same resting place (saith Christ) my Father makes for me, have I prepared for you, even mine own bosome, and all I look for from you in liew of this great love, * 1.237 is

as thus as I rest in my Fathers bosome, and you in mine, so I may rest in yours. Where∣fore let each spirituall Virgin Spouse, con∣lude, My beloved shall lye as a bundle of myrrhe all night between my breasts. * 1.238

And having thus attained their Spirituall rest by Faith, the Saints third repose, I term, 4 1.239 a Church estate caled by the Apostle The house of Christ, the Zion of God, built up of Spirituall stones, the rest which God himselfe hath chosen, * 1.240 and all should choose that have entred by faith into that Spiritu∣all rest; For the Lord hath chosen Zion, he hath desired it for his habitation, this is my rest for ever, here will I dwell, for I have desired it. Here Christ hath promised his precious presence to the worlds end, and this should be that on thing in believers desires; whilest pretenders to Spirituallity, are passing from mountaine, to hill, forgetting their resting Place.

4. As Christs Church is his resting place where we may find him, and rest in him. So he hath a solemn resting time, or Gospel-Season, which is the noon time rest, after which the Spouse enquires (not only where, but when) Tell me, ô thou whom my soul lo∣loveth, where thou feedest, where thou makest thy slocks to rest at noon?

At this Season Christ sits in his meridian glory, amidst his flocks, in his weekly re∣turne to his beloved; this I call his Morall rest, or the mannerly attendance which the Church owes unto Christ entring his Royal palace deckt in robes of righteousness, when the Royall Scepter is gratiously extended to every trembling Hester.

The neglect of this morall rest was wo∣full Israels sin: for which the Lord destroyed them in the Wildernesse, as is plain Ezek. 20.13. and this being compared with the Apostles, Admonition to the Christians, plainly points out the Sabbath that remains to the people of God. He sets forth Israels fin and Israels sorrow, on this wise. Al∣though God finished his works from the foundation of the world, and thereupon speaks (Gen. 2.) And God rested the the seventh day from all his works, yet nei∣ther the glory of his wonderfull Creation, authority of his institution, or observa∣tion of his holy Sabbath (to keep up the Creators honour) could engage them to follow his example, but so highly did they provok him in the wildernesse by refu∣sing his Statutes, and despising his judgments (in generall) but especially in poluting his Sabbaths, that he sware in his wrath, they

should not enter into his rest, but for their sins, (and particularly sabbath-breaking) he consumed them in the Wildernesse.

Wherefore the Apostle concludes in ap∣plying all unto believers exhorting them to labour (in the use of that meanes which Is∣rael neglected) To enter into the eternall rest after the true Jesus, least any man fall by the same example of unbeliefe (or disobedi∣ence; as the Greeke signifies) Christians! believe it, this is the summe of the Apostles admonition, so to presse after our eternall rest, that we fall not after Israels example of disobedience, * 1.241 in rejecting Gods statutes, de∣spising his judgments, and (in particular) poluting his seventh day Sabbath which he made, and wherein he rested for a patterne to all that enjoy the benefit of his works of creation. But especially for Christians who by entring into his spirituall rest through faith are become the people of God; There remaineth therefore the celebration of the Sab∣bath to the people of God, for he that is entred into his rest, he also hath ceased from his works, as God did from his own works.

And here we have considerable, first, the continued duty, that is The celebration of the Sabbath.

2. The persons exhorted to the duty,

and they are such as by entring into the spi∣rituall rest through faith are the people of God.

3. Heres the ground and reason of the duty, and this is twofold.

1. Gods rest from Creation.

2. Christs rest from Redemption.

First as to the remaining duty, the cele∣brating of the Sabbath, I need say little having already shewed that the seventh day Sabbath is one of those lively Oracles that Israel received from Sinai to give unto us. And that our God hath especially comman∣ded us (to whom these Oracles are given) to REMEMBER his seventh day Sab∣bath to sanctifie it, and tis our mercy that his holy spirit doth here record (what the translators were loath to reveale in eng∣lish) That there remaineth the keeping of the Sabbath to the people of God. I know tis set downe in the margin of our Bibles the keeping of a Sabbath, whence they would evade the seventh day Sabbath, and set up a Sabbath of their own (although the Dicti∣onaries, and Lexicons render it plainly the keeping of the Sabbath. But let the people of God celebrate the seventh day Sabbath untill they can find the holy Spirit calling any other day a Sabbath, and then let them change.

The second thing is, the persons exhor∣ted to this duty, and they are believers en∣tred into their spirituall rest; and therefore tis most irrationall to affirm this remaining Sabbath to be nothing but a spirituall rest into which believers enter, verse 3. and so become the people of God; and as Gods people they are to celebrate the Sabbath; There remaineth therefore the celebration of the Sabbath to (those that are already) the people of God. And I hope such as are the people of God will remember to observe it as being under a double obligation. I Gods institution, and observation, making himselfe our president of which I have al∣ready spoken. 2. Christs cessation from his great works, and entring thereupon into his rest; and this is laid down as the Gospel reason why the Sabbath remaines to the people of God. For he that is entred in∣to his rest, he also hath ceased from his works, as God did from his owne works.

Some conceive, That believers are here said to enter into rest; but then it would be needless to excite them to enter in the verse following, It is Christ only * 1.242 whose en∣trance into rest is here intended, who ceased from his works as God did from his; and therefore there remaineth che celebration of

the Sabbath to the people of God.

Here then the mysterious payment of mans Ransome is matter of high admirati∣on, being the same day that man was made, and that very day, and time of the day whereon God finished the glorious work of creation: and so ceasing from his labours, our Saviour exactly entered into his rest that very day and time as God began his rest; povidentially ordering his body to be taken down, and laid to rest in his Sepulchre in the Close of the sixth day, that no part of his Sabbath should be violated; and thus ceasing from his works as God did, and en∣tering into his Rest exactly as God did; it laies believers under a double engagement to sanctifie the seventh day Sabbath.

That all men should honour the Son, even as they honour the Father, i.e. As the Father engageth us to honour him in celebrating the sabbath because he rested on it from the works of Creation. * 1.243 So (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) even so the Son engageth us to sanctifie the same holy sabbath, because he rested in it from the works of our redemption; There re∣maineth therefore the keeping of the Sabbath to the people of God.

M^r Aspinwall, and others would perswade us (without one word from God) that Christ entred into his rest upon the day of his Resurrection, whereas he jour∣neyed fifteen miles that very day, which was no faire president for celebrating a Sabbath.

But that he entred into rest the true se∣venth day Sabbath when he had fini∣shed his great worke of Redemption, the Scripture gives full evidence.

Our deare Redeemers soule was no soo∣ner seperated from his body, but his better part immediately entred into glo∣ry, by his own resignation of it into Gods custody, saying; Father into thy hands I commend my Spirit; And now the con∣verted theife reaped his promised fruits; To day shalt thou be with me in Paradise. And soon after our Saviours soul had taken possession for us of glory, his blessed body was laid to rest in the grave, the quiet cell of a weary soul, There the wick∣ed cease from troubling, and there the weary be at rest. * 1.244 There are some that deny Christs rest in the grave, mistaking that text of Gods loosing The pains of death.

As if God had not then loosed the pains of death, * 1.245 when Christ resigned his spirit into his protection; and for his body, that also was far from pains, for having finished his work, * 1.246 and by one offering for ever perfected them that are sanctifi∣ed, he enjoyed that rest from his labours which is the lot of those that dy in the Lord: yea, the Spirit speaketh express∣ly, that in the grave, his heart rejoiced, his tongue was glad, and his flesh did Rest in hope. * 1.247 Whiles the Deity held Christs bo∣dy and soul asunder, like a man with a drawn sword in one hand, and a Scab∣berd in the other, which the third day he again put into his sheath. Since then it is so fully manifest that Christ ceased from his works, as God did from his own works, and so entring into his rest ex∣actly, celebrated the seventh-day Sab∣bath quietly (and out of the reach of de∣sperate enemies) his soul in glory, his body in the grave; we must conclude that there remaineth therefore the celebra∣tion of the Sabbath to the people of God. And so according to our preti∣ous Saviours example, let us resolve through grace, with the close of the sixt day, to recall our better part, and

resign it to Gods service, saying, Return unto thy Rest O my soul, * 1.248 for the Lord hath dealt bountifully with thee; and likewise with the burial of Christs body, burying all our earthly business in the grave of oblivion. Let us at last begin to conse∣crate the true seventh day-Sal bath, as a day of delights to the Lord, and so ob∣tain mercy for the Sabbath pollution of our daies of ignorance, and Christ will not fail to pour oyl and wine into those wounds our souls have received amongst Thieves, who have stollen and taught us to steal holy time from God. And thus grace by weekly returns from Sab∣bath to Sabbath, shall so strengthen our hearts, that at last we shall arrive at our expected home, our joyfull jubilee, a Sabbath whose Sun shall never set, 5 1.249 which is that true eternal rest whereunto the Apostle presseth, v. 11.

Let us therefore labour to enter into that Rest, * 1.250 lest any man fall after Israels example of Disobedience. And thus in opening the five-sold rest contained (though promiscuously) in the third and fourth to the Hebrews, I hope it is convincingly manifested, that the se∣venth day Sabbath (by a double obli∣gation)

remaines to the people of God. And indeed it is impossible to change it, without violation to the con∣fessed morality of the commandement; for whereas our adversaries assert a just seventh part of time, yea, and a seventh day, as truly Moral, they know the seventh day from the Creation was in∣stituted in Paradise, and the same day commanded from Mount Sinai; and certain it is that if the Jewes had ob∣served any other day, they had destroy∣ed the morality, neither can the wisest Christian in the World contrive a change, but he destroys the morality; for let him change the Sabbath to the sixth day, and that cannot be a seventh day, or seventh part of time. Let him translate it to the eighth day, and then seven daies passe without any one Sab∣bath. Let him keep the seventh day, and the eighth (or first day) at his change of the sabbath, and then he keeps two sabbaths within the circuit of seven daies.

So that do what he can, the morality is subverted, either he must deny the morality of a seventh day, or seventh part of time; or else he must stick to

the good old seventh-day-Sabbath.

I would not smother any objection that might carry the least shew for any other Sabbath then this lively oracle of the Seventh day, knowing therefore that some endeavours have been used (by such my soul honours, for the image of God upon them) I shall weigh their ap∣prehensions as they are declared, and first from Mark 16.1.

Object. 1 Object. * 1.251 1. Tis supposed that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie [being dissolved] and so it may be rendred when the Sabbath was dissolved.

Answ. [Answ.] Tis strange that any tender conscience should take liberty from a strained participle to live in the weekly pollution of the Royall Sabbath, but the word is fairly translated when the Sabbath was past, or the sabbath being passed over or compleatly finished.

2. [unspec 2] It onely intends the passing over and compleat finishing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of that one individual sabbath, there is not the least appearance of abolishing that lively oracle which enjoines the seventh day sabbath.

[unspec 3] Behold the Wisdome of the spirit (overturning this device) while he se∣cures

what the Objectors strike at, for it is not the Sabbath they contend against but the seventh day; now if they will strain at the word, let them stick to the word, which mentions not the seventh day at all, but the sabbath, St. Mark doth not say the seventh day was fini∣shed, but when the sabbath was ended, so that they cannot hence reject the se∣venth day, and retain the sabbath.

4. [unspec 4] The scope of the Evangelist is to hold forth the passing over of that rest which prevented the womens applicati∣ons of their spices, * 1.252 and that was the sabbathday (or the duty) not one syllable expressed of the time (or seventh day) and though I am aboundantly satisfyed that the sabbath, and the seventh day, are unseparable never to be divided, yet the objectors can distinguish as clearly, as my self between the seventh day, which is the time, and the sabbath, which is the duty, so that if they'l dissolve any thing from a squeezed participle, it must not be the seventh day, which lies un∣mentioned, but the sabbath duty, which is expressed. And doubtless many great professors, had rather cashier the sabbath duty, morality of the fourth comman∣dement

yea and the morality of all the commandements, (as no way concern∣ing Christians,) then set to the celebra∣tion of the seventh daie.

The Lord pity them; whiles I return to another, (precious to the Lord, and faithfull amongst the Saints,) who yet objecteth [Object.] that Saint Matthews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may signifie the ultimate end of the sabbath, * 1.253 never to be celebrated more amongst Christians.

1 Answ. This may receive the same answer, with the former, for if it destroy any thing it must be the duty, which is expresly in the word sabbaths, and not the day and time of the rest, which is not mentioned. If persons will strain at expressions they must keep to these expressions.

This adverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not primarily or properly signifie the end, but the ge∣nuine signification of it is vespere the e∣vening and to it should be rendred, viz. the evening, of the Sabbaths.

Let the scriptures be consulted where this adv••••b is used which is but twice that I can find in the new testament, * 1.254 in both which places it signifies the evening (for the sence would be mar'd to render it other wise, and so here the evening of

the Sabbaths (termed Sabbath in the plural, as being not onely the seventh day sabbath, but the Jews passover sabbath, as is evident) well I hope it is not possible for Satan to delude tender consciences long with such sory slights, * 1.255 as to neglect a royal statute of Jehovah upon such slen∣der terms. But since the seventh day sab∣bath is undoubtedly one of those lively oracles which Israel received from Sina to give unto us; O Christians embrace it, love it, lay it in your bosomes it: in vites and will conduct you weekly into the Princes presence, where it will open un∣to you all the rest of those lively oracles and divine mysteries that are coupled with it, while such as slight and reject this heavenly law and still assert a chang without book, shall run themselves upon many dangerous rocks and sands which tender hearts should tremble at.

As first they must affront the holy spirit, who was most punctual in sundry scrip∣tures, for the solemn repeal and abroga∣tion of circumcision, and all those typi∣cal Sabbaths which were against us and contrary to us, shaddowing good things to come with the visible burial of the whole body of the ceremonial law, and

yet this blessed spirit (purposely appoin∣ted to lead us into all truth) was so far from repealing the seventh day Sab∣bath, that he constantly calls that (and none other) the Sabbath day, that is, the Lords holy rest-day, and pours down his graces in most abundant measure that day.

So that if the sabbath day be altered, Gods holy spirit cannot escape an af∣front for concealing the change from us. Certainly there is need of a clear word for the change, or repeal of such a royall Law, and lively oracle.

Next to their traducing of Gods spi∣rit; * 1.256 The sabbath changers must needs bring a high charge against the Apostle, for calling God to record that he had not shunned to declare all the counsel of God, and yet never opened his mouth about the change of the royal seventh day sabbath.

He manifestly declared the nullity of all ceremonial Laws, but as for this lively Oracle (with the rest) he termed it a holy, * 1.257 just, spiritual, good Law, and so (without the least exception) esta∣blished the whole Law, yea, and the sabbath in particular, declaring in ex∣presse

terms that there remaineth the ce∣lebration of the sabbath to the people of God, and not only so, but having laid such a high charge upon all Christian Ministers * to be instant in Preaching, * 1.258 in season, out of season, he plainly shews by his constant practice in Preaching eve∣ry sabbath day both among Jews & Gen∣tiles this which is the very Gospel sea∣son of Preaching, wherein he followes Christ & binds believers to follow him.

So that if it be true as sabbath changers say, where can we find a more dissem∣bling person then the Apostle Paul?

Neither do they rest here, but even ac∣cuse Christ himself who is said to be faithful in all his house, even as Moses was faithful in his house. Now we know that Moses hath most expressy set down from time to time the very solemn season wherein his house should assemble and worship God. But of the sabbaths change, Christ never spake one word to his house, nay on the contrary he declared, that as long as Heaven and earth lasted his Dis∣ciples must not break one jot or title of those lively oracles that Israel received from Sinai to give unto us, yea in par∣ticular he owned the seventh day Sab∣bath,

as his Sabbath, and so left it under his hand, and sealed it by his marvel∣lous miracles, and with tender fatherly care required his house to pray that they might not be forced to flee upon it sortie years after his death.

And as for the day which sabbath chan∣gers accept, and assert for their Sabbath, he never gave them one syllable of a pre∣cept, and for his president it hath plainly appeared, that he journeyed freely fifteen miles upon it. So that if the Sabbath be changed, Christ is far enough from Moses faithfulness in all his house; But further how dreadful is it to father that change of the Sabbath upon the preci∣ous Son of God, * 1.259 which is the detestable design of the little horn. The changer of times and Lawes what! charge that up∣on Christ which is the proper presump∣tion of Antichrist! is not this the whores mark, to change the Saints times? the Saints Sabbath time, and the Saints sup∣per time. Me thinks Sabbath changers should be heartily ashamed, whiles the opening of the seventh seal shewes so clearly the Strumpets Blasphemy, that they may run and read her mark as it were in the heart of her detestable de∣calogue.

Whore she hath most impudent∣ly changed the fourth lively oracle into this d••mnable dialect. Remember to sancti∣the holy feastivals. Sabbath changers! tis high time to spit in the whores face, strip her naked, hate her, burn her flesh with fire?

If you will not detest and loath and leave her now that she is so manifestly marked out to you, * 1.260 I shall even leave you in her lustful embraces to share in what she must shortly suffer.

And turn me to my dear companions who have obtained grace at last, to see and sanctifie the true Sabbath of Father Son and spirit, with whom I shall go on with weekly expectation of the day of our full release, when vengeance pure and unmixed shall be poured upon the head of the sabbath changing, * 1.261 whiles joyes un∣speakable shall possesse our hearts as our promised portion.

Rejoyce over her thou Heaven and ye holy Apostles and Prophets for God hath av••nged you on her:

There are, that think the difference of a day is no such great matter, so long as one day in seven is honestly observed. And truly no wonder they can so easily

dispence with the change of a day who can so freely change the subject in Baptism.

Christ cals for believers and they bring him infants, Christ cals for made disciples and they bring him sucking children, Christ commands to teach them first and baptize them after, and they sprinkle them first and promise to teach them to be disciples after whe∣ther they will learn or not! So Christ cals for the seventh day Sabbath to be celebrated by the people of God, & they weekly pollute the seventh day and put him off to the eighth, * 1.262 as some have eager∣ly endeavoured to prove by the grosse abuse of Gods precept, for the Ceremo∣nial sabbaths of the feast of Tabernacles, which they would fain have to be typical of the eighth or first day, which they call the Christian sabbath. But that persons may for ever dread such indifferency and impiety in putting off the Almighty from a seventh to an eighth, I shall present you with the horrible presumption of that unparallel'd Jewish Antichrist Jeroboam, whose ten revolted Tribes did as no∣tably resemble the ten horns of the Romish Antichrist, as his change of the seventh moneth of Gods appointment

to the eighth of his own invention did shadow forth the impudence of the Man of sin in changing the seventh day Sab∣bath into an eighth day of his conse∣cration. This wicked Jeroboam had not onely changed Gods Ceremonial Lawes but he further presumed to change the Ceremonial time of the feast of Taber∣nacles; * 1.263 for whereas God commanded Israel to keep the fifteenth day of the seventh moneth, Jeroboam ordained the fifteenth day of the eight month, and see how God records this in his book of re∣membrance. And Jeroboam ordained a feast in the eight moneth on the fifteenth day of the moneth like unto the feast that is in Judah—so he offered upon—the fifteenth day of the eighth moneth even in the moneth which he had devised of his own heart.

Take notice sabbath changers! who plead for altering a moral Law of God from the seventh to the eight, behold the Idolatrous Jeroboam but changing a ce∣remonial Law from the seventh to the eighth and he is for ever stigmatized for devising this of his own heart.

And if you will not be warned but go on in polluting Gods seventh day and

put him off Jeroboam-like to your in∣vented ••i••hth or first day sabbath, you will shortly find that God will be as ex∣act in reckoning with you for your An∣tichristian device of changing his moral seventh day as with the Jewish Anti∣christ for changing his Ceremonial seventh moneth. You say your eighth or first day sabbath is like the seventh day sabbath, there is but a day difference, and you perform the like services on your sabbath as God enjoyned on his. And just so did Jeroboam, his feast was like the feast o•• Judah; and the sacrifices likely the same, but when alls done he is branded for a time-changer, who devised the time of his own heart? Surely he that sees not this Jewish Antichrist (in his change of the seventh month to the eight moneth) shadowing forth the Romish Antichrist (in his change of Gods seventh day to his eighth day) hath lit∣tle spiritual eye sight.

But that Gods children may for ever beware of changing his appointments, let his displeasure that brake forth against holy David be our admonition.

David had a pious purpose to fetch the Ark of God to Jerusalem, he goes

with 30000. chosen men, * 1.264 s••ts the Ark upon anew cart, the oxen they shake it, Ʋzzah endeavours to support, God smits him dead, and spoils all their mirth.

But what is the cause of all this? why it is their invention of setting the Ark upon a new a cart, which should onely have been carried on the Levites shoul∣ders, of which errour holy David being made sensible humbly repents before the Lord saying, * 1.265 None ought to carry the Ark of God but the Levîtes—for because ye did it not at the first, the Lord our God made a breach upon us for that we sought him not after the due order. I solemnly professe unto you my flesh trembles in writing this sad example, and dare any continue by weekly dis∣order to provoke this jealous God? be∣lieve it Christians it is not all your do∣ing that will avail, it must be so doing that God will accept; Let all things be done decently and in order. Now all these things were written for our admoniti∣on. * 1.266 Therefore think not (after admoni∣tion) that any sabbath will be accepted but that alone which God hath ordained. God will at last make a breach upon you

if you do not repent in time, and seek him after the due Order.

I have nowthrough grace fully pro∣ved the unchangable perpetuity of Gods seventh day Sabbath.

That it is Gods special command to remember it, That it is one of those lively oracles received by Israel, from Sinai to give unto us, That we are under a double obligation to observe it,

First, from Gods rest at the Creati∣on.

Secondly, from Christs rest at our Redemption. There remaineth therefore the celebration of the sabbath to the people of God.

Undoubtedly Sinai's lively oracles gi∣ven to Christians, are some of Sions cords or stakes to fasten us in obedience to our God; and it is his faithfull pro∣mise, that they shall be perpetuated.

Not one of the stakes thereof shall e∣ver be removed, * 1.267 neither shall any of the cords thereof be broken.

Let Antichrist conspire with earthly powers to break these bands in sunder, * 1.268 and cast away these cords from them.

'Tis but for a time, times, and half a time, * 1.269 The saints shall recover their

changed Laws, and changed times too, and in keeping the royall Law, (those lively oracles) according to the scrip∣tures, they shall do well, and be blessed in their deed: * 1.270 whiles such as content themselves with partial obedience shall know (when Lord, Lord will be to late) that whosoever shall keep the whole Law, and yet off end in one point (wilful∣ly after warning) he is guilty of all.

Now, that sincere souls may sweetly conform themselves to this Royal Law, this lively Oracle, this perpetual remain∣ing seventh day-Sabbath, I shall in the power of the Highest assist them in the next part of my Position.

The fifth Head. Sanctification.

AS the word sabbath fignifies holy Rest, so this rest is to be sanctified to the honour of the holy God, by a holy People, in a holy manner. Tis no small mercy that God hath winked at the daies of our ignorance, while we were weekly wallowing in Sabbath-pol∣lution, and that now he calls upon us

to repent, * 1.271 and reform in Sabbath san∣ctification.

The seventh seal being undoubtedly opened, * 1.272 hath discovered the seven Pil∣lars of wisdomes house, i. e. Those se∣ven sorts of officers, into whose Hearts God will put grace to trumpet forth the glory of the seventh-day-Sabbath, whiles faithful souls coming out of their one thousand two hundred and sixty years wilderness condition, * 1.273 leaning upon their beloved, * 1.274 will readily embrace and keep the commandments of God, and the faith of Jesus. Observe here the blessed chara∣cter of those blessed souls that come fly∣ing, as a cloud out of Babylonish abomina∣tions to the Windows of the Ark of God. These are they that keep the Commandments of God, and the faith of Jesus. Here's the Character of a new Creature, that hath a faith working by love, he knows that circumcision is nothing, * 1.275 and uncircum∣sion is nothing, but the keeping of the commandements of God. All the tongue profession in this World is nothing, all the pretences of spiritual Sabbatizers with their guilded expressions of living in the bosom of love is nothing. This is the Love of God, * 1.276 that we keep his commandments

and his commandments are not grievous.

To be sure this command of sancti∣fying Gods Sabbath, is not g••ievous to gracious souls. As the Jewes in their re∣turn from literal Babylon set to the ob∣servation of all they sound enjoined them in the holy Scriptures (though some things bad been discontinued a long time.) So the faithful Christians coming out of mystical Babylon, * 1.277 such as do not only believe in Jesus, but are likewise found with the commandments of God, those lively oracles, that Israel received from Sinai to give unto us. Wherefore seeing how Antichrist violated the se∣cond commandment by his idolatrous images, they first cast out the Idols, and kept the second commandement; they also relinquished the horrible blas∣phemies of the Beast, and so obser∣ved the third commandement. And at last taking a serious view, how Anti∣christ had changed times as evidently as laws, * 1.278 they set long since to the sanctifica∣tion of Gods seventh-day Sabbath, ac∣cording to the fourth commandement, upon which the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the

commandements of God, and have the te∣stimony of Jesus Christ.

A remnant there was in the Prelates daies that endeavoured to keep Gods Sabbath amongst his commandements, but the Dragon in Lawn sleeves was wroth with them, the Proud image of the Beast pushed at them, and undoubt∣edly whatsoever relique remains of the Beasts image in the present powers, will be putting forth the horn to push at the observers of the true seventh-day-Sab∣bath; whatsoever is of Antichrist in the present Authority, will not, cannot indure to see those times reformed which the little horn hath changed. It is the na∣ture of all Jeroboams golden Calves, not only to observe those times which their Founder hath devised of his own heart, But to push at Gods people, and impose penalties upon them for observing Gods Sabbath. But whiles these go on in sin, and make England to sin, in the weekly pollution of the Lords true Sabbath, handed from Sinai by Israel unto us, and whiles others have devised an every-day. Sabbath to secure themselves under spi∣ritual pretences, in literal disobedience; the Lord will perswade his pretious ones

to receive the Alarm of the seventh An∣gel, sounding forth the antient glory of the Lords Sabbath, * 1.279 swearing by him that liveth for ever and ever, That time shall be no longer.

Me thinks none should be so simple as to suppose the seventh Angel should put an end to all time, seeing it is evident that his Alarm must yet pass among Many peoples, and Nations, and Tongues, * 1.280 and Kings. But in swearing that time should be no longer, is meant that the mystery of God by his Prophets should be finished, which is the mystery of iniquity, * 1.281 and the mysterie of Israels glory; and since it is impossible that Sion should be raised, but in the ruins of Babylon after a time, times, and the di∣viding of time, the seventh Angel means that the time changing horn shall no longer prevail, * 1.282 but the Lords Sabbath time, and the Lords supper time shall be recovered by the Saints, who keep the commandements of God, as well as the faith of Jesus.

Wherefore awake, arise, and arm your selves, ye obedient souls, to Jehovahs Sabbath, at the distinct sound of the seventh Angel, who swears for your

encouragement, that you shall be no longer deprived of your appointed time, changed and obscured by the mystery of iniquity, as the grand obstructi∣on, and stumbling block to Israels glory.

And to quicken your souls to this heavenly royal duty, [unspec 1] * 1.283 consider; tis the will of that one Royal Law-giver, who is able to save and to destroy; will you not fear him? will you not tremble at his presence, who hath declared him∣sel Lord of the sabbath? not to break it (no, not in one title) but that faints thould sanctifie it, * 1.284 because it is hi•• will, who will shortly set forth his Royal M••je∣sty in the clouds of heaven, with power and great glory, to take account of all his Citizens, who shew their hatred to him, in slighting that sabbath, whereof he is the Lord (which he hath for ever established by a perpetual decree.) Ah! what can be expected by s••bbath-brea∣kers, when the Royal Lord of the sab∣bath shall appear: * 1.285 But those mine ene∣mies who would not that I should reign over them, bring them hither and slay them before me.

Happy souls, who shall then be found

observing his sabbath, because it is the will of the Royal Law-giver.

Because it is a Royal Law, [unspec 2] a lively Oracle, the Christians Legacy, a holy, just, spiritual commandement, * 1.286 a perfect Law of Liberty, setting the heaven∣born soul free from that earthy bondage to which dunghil-drudges, would wil∣lingly be slaves, being then chiefly in bondage, when called from the World to wait upon God. But the soul that is a Saint indeed takes sweet delight in this Royal Law, which not onely allowes him the open freedome of Je∣hovahs Courts, his ear, his heart, a whole day together, * 1.287 but sends him away laden with blessings, fraught with spiritual fa∣vours, shaming himself that he can yet be no more like this Royal Lawgiver, in the sanctification of this Royal Law, whiles his soul labours to be transformed into the same Royal image, * 1.288 because it is a Royal Law, and yet

Because it is ordained for a Royal people; [unspec 3]

For 1. [unspec 1] The Lord did not institute it till he had made his Royal image to rule as Soveraign over all his works, and when he had made man, he presently made

this royal Law of the sabbath for man. Mark 2 ult.

2. [unspec 2] The Lord did not afterwards di∣spense this lively oracle (with the rest) till he had prepared a royal people to imbrace it, and when he had instructed them as his peculiar treasure, his royal nation of Priests, * 1.289 his Israel (that is in the Hebrew A Prince with God) then he dispensed this Law in great Majestie and glory to them.

3. [unspec 3] He did not bequeath it under hand and seal unto us Christians till he had furnished his new spouse with the glori∣ous graces of his holy spirit: But when great grace was upon all the Church; And seven men were singled out, the most royally adorned of them all, * 1.290 then the first and most Princely of all these seven was selected (whose name signifies A Crown) And whiles the power of the spirit appeared in the purest lustre for the vindication of the faith of Jesus, * 1.291 by the Peerless Protomartyr, this glorious deed of gift was made to all Christians by the precious Doctrine of Stephen, who assures us in the word of the Lord, that Israel received the lively oracles from the Mount of Sinai to give unto us, and

having declared this blessed truth he suddenly sealed it with his blood. * 1.292

And now it cannot be but Gods roy∣al people should bethink themselves of this royal Doctrine delivered by the first Christian Martyr; and as becomes a royal people set to the sanctification of the royal sabbath of our royal Lord Jehovah in Jesus the Lord of the Sab∣bath; And Gods Saints shall no sooner search the Scriptures whether this be so or no, but presently they shall be made noble men and women; * 1.293 and when once they are brought into obedience of this and therest of those lively oracles (which seeming Saints must stumble at) they are presently proclaimed A Royal Priesthood, * 1.294 a chosen generation, a holy Nation a peculiar People.

And as they grow up in obedience to Stephens lively Oracles (all which are set op••n, especially on Gods S••bbath) they shall be transformed into Christs image and the same Character stampt upon them as once upon Gideons Brethren; As thou wast (Jesus;) * 1.295 so are they each one resembling the children of a King: And whiles this royal race are sanctifying the Royal rest of their Royal Redeemer

Behold! * 1.296 the Lord his God is with him and the shout of a King is among them.

Now who would not be one of these? who would not sanctifie this true Sab∣bath, as becometh such a Law, such a Lawgiver, such a people?

1. The way to perform this is by preparation: the Lord our God would have us to remember so to sanctifie his sabbath as to remove all impediments that might any way obstruct out solemn celebration.

Then away with all your lusts and lovers. [unspec 1] I will wash mine hands in innocencie so will I compasse thine Altar O Lord. * 1.297 Sin is doubled on the sabbath day. Sin is sin∣full at all seasons but exceeding sinful in this sanctified season.

A way with all your labours. In it thou shalt do no work, that is no servile, gainful work. Sx days thou maist do all thy work, in six dayes thou must so finish thy work that the seventh may be whol∣ly designed to My work saith the Lord: whose service is pure freedom. Saints must so leave their labours as Abram left his servants▪ * 1.298 at the bottom of the hill whiles he ascended to sacrifice his son Isaac.

No work may be done in our ordi∣nary callings: * 1.299 unlesse in case of neces∣sitie as soudiers in War, Saylers in their voyages; though I supose no warrant can be found for setting forth on Gods Sab∣bath.

Physicians Chirurgeons, Midwives and any other in straits.

Ministers may and must Labor at all seasons, but especially in this season: I mean Ministers of Christ, who Preach freely and live honourably of whatso∣ever is freely given: but for hirelings (bargaining Preachers) who pretend to Gods work, yet dare not trust him for wages, * 1.300 these do their own works and not Gods work, like to the tradesman that labours for advantage.

This holy day the poor may be sup∣plied, the sick visited, and a sabbath dayes journey lawfully performed; which I conceive is so far as a person may ride or go without toil, to such meeting where his soul may be most refreshed. For where no Law is, there is no trans∣gression. A sabbath days journey is Scri∣pture; 3 1.301 the extent of it is left to con∣science.

Convenient food is to be received

with thanks, which each sincere Sabbath keeper will remember so to provide and prepare before the sabbath that his ser∣vants souls be not deprived of sustenance by staying at home to provide for his body. We find the Lord of the sabbath content with bread, * 1.302 and his Disciples with ears of corn on the sabbath day.

As for the Jewish prohibition of kindling a fire, it is not mentioned but in the ceremonial Law and so concerns not Christians who though not in danger of stoning yet I hope will find somewhat else to do then gather stickes on the sab∣bath.

In brief I doubt not but a person prin∣cipled with the love of God will so re∣member to sanctifie the sabbath, as to or∣der all his business to be as much as pos∣sible in the worship of Jehovah.

3. As we must leave our unlawful lusts and servile labours, so we must part with our own lawful pleasures, and be sure we plead not for any pastimes or whatsoever may please the flesh further then Gods word will warrant, and what can please or delight a devout soul like Christs presence amidst his saints, in the use of gospel ordinances?

Tis the revealed will of God, that we should turn away our foot from (defil∣ing) the Sabbath, and from doing our pleasures, on his holy day; that we should call the Sabbath our delight, the holy of the Lord, honourable, and honour our God upon it, not doing our own wayes, nor finding our own pleasures, nor speak∣ing our own words. * 1.303

And therefore being thus prepared, by removing all obstructions, making all possible preparations, and being furni∣shed with heavenly directions, let us religiously set to the observation and sanctification of this blessed Sabbath. And upon our entrance into Sabbath du∣ties, If there be the hapy conveniency of saints that may assemble together (as through mercy is our priviledge) when the sixth day is done; then be sure to turn away thy foot from sabbath polluti∣on and being shod with the preparation of the Gospel of peace take the wise mans precept, * 1.304 Keep thy foot when thou goest to the house of God.

If thou shouldest have no society to sanctifie the Sabbath, with thee, yet thou canst not want company, having the pro∣mised presence of the Lord of the Sab∣bath,

and his holy Angels to attend thee. * 1.305 When thy beloved hath been lodged all night, between thy brests, and thy soul is warmed with his bosom embraces, let not the sun shame thee by his salute, before thou salute thy Lord in secret & in the pri¦vate family (if such advantage be given thee) or else the garden, fields, grove, or water side may furnish thee with matter enough for meditation. Indeed no place can exclude the Creators glory from a contemplative sabbath keeper. When the doves begin to flee to their windows, * 1.306 let no secret or private duty (much lesse em∣cumbrance) keep thee from the flocks of Christs companions, and being assembled stir up the gift and grace that is in thee, till Jacobs ladder, mount thy soul to Ja∣cobs height of admiration; How dreadful is this place! this is none other but the house of God, and this is the gate of heaven, sure∣ly the Lord is in this place. * 1.307

And now let the awfull dread of the Lord of the Sabbath (before whose peircing eyes thy actions and affecti∣ons are naked and open) engage thy soul and body to such a mannerly demeanour as becoms a saint in so great a service. Keep thy heart with all diligence because of

the Almighty, * 1.308 keep thy body in a comely deportment because of the Angels. Remem∣ber thou art upon a moral duty, wherefore do all things decently and in order, pray when the saints pray. Saints must be like Aaron & Hur holding up Moses hands; * 1.309 they must be like the heavenly host singing forth the praises of God together; they must doe all things as becoms the blessed communion of Saints, & breath after the fullest communion with God, that is at∣tainable in this state of grace, the com∣munion to be sought by every Sabbath keeper must be,

1. A choice communion, such as the saint must prefer to all enjoyments. Never let the soul think to sanctifie Gods Sabbath that does not esteem one day in Gods courts better then a thousand. * 1.310 Let him never imagine, his service shall be accept∣ed unlesse he endeavour (at least) to make a Moses, a Maries, a Davids choice. One thing have I desired of the Lord that will I seek after. He that makes such a a choice he shall enjoy the comforts pro∣mised to Christians, * 1.311 that keep Gods Sab∣bath from polluting it, even them (saith the Lord) will I bring to my holy moun∣tain, and make them joyful, in my house

of prayer, God cannot choose but delight in that soul, who makes his choice of Sabbath communion with his maker.

2 It must be a close communion. [unspec 2] Th•• Sabbath keeper must be in his Saviours ••osome all the day. * 1.312 O (saith the spouse) that thou wert my brother, that su••ked th•• brests of my mother—I would kiss thee &c. It is good for me (saith the Psalmist,) to draw near to God. O Christian keep close and let him not go till he send thee to thy house with a blessing in thine heart.

3. Thou must labour for a clear com∣munion. * 1.313 Content not thy self, till thou seest his power and his glory, as his saints hase seen him in his sanctuary. * 1.314 Presse af∣ter primitive experience to behold as in a gl••sse the glory of the Lord, till thou be changed into the same image, from glory to glory, even as by the spirit of the Lord. O the clear communion saints enjoyed that blessed sabbath on which the spirit descended!

4. * 1.315 Thou art invited to a compleat communion, Eat O friends, drink abun∣dantly O beloved. The saints have fulnesse of joy in their fellowship with God.

5. Thy communion must be constant. Never leave loving thy loving Lord, for

he hath said he will never leave thee nor forsake thee: * 1.316 the virgins that are redeemed from the earth follow Christ constantly; and shall the love of this world inter∣rupt thy communion with thy God? * 1.317

That famous Psalm for the sabbath, sets forth the constancy of saints communion with their God day and night, and let this be the measure of thy souls devoti∣on the holy Sabbath. And if thus thou obtain a choice, close, clear, compleat, constant communion with thy God, I am sure thy communion will be very com∣fortable, so that having thus sanctified Jehovahs Sabbath, he will send thee home with a sanctified soul, and renew∣ed strength, wherewith every Sabbath, thy vessel shall be replenished till at last thou shalt enjoy immediate communion with thy God in rest eternal.

The sixth Head. The Rule.

THis royal Law was unto Israel a se∣vere School-master, * 1.318 and strict hus∣band, requiring exact and punctual obedience, and denouncing dreadfull curses upon the least transgression. But Christ having drawn out that terrible

sting, * 1.319 and turned it from a fiery Ser∣pent to a friendly Scepter, thereby mea∣suring the Temple, the Altar, and them that worship therein, * 1.320 it is now the joy and solace of a sanctified soul, Thy rod, thy staffe shall comfort me.

As a staffe o•• Beauty it directs the new creature to obedience. * 1.321

As a staff of Bands, it only engageth as a rule of Righteousness, shewing our defects, that we may see our need of a Saviour: The thunders of Sinai, the blackness, darkness, and terrible trum∣pet, * 1.322 are now by Christ so sweetned, that all it can speak or say to Saints, is, If ye fulfill the Royal Law, according to the Scripture, * 1.323 ye shall do well.

But what if we should fail of fulfil∣ling it, through humane frailty? Why if any man Sin we have an advocate with the father.

Well may we say here is an easie yoak, * 1.324 a light burden indeed! and yet too hard and heavy for Ranters, Qua∣kers, Notionists, Antinomians, &c. who (though contrary to each other) will not admit of the royal Law, no not as a rule of righteousness, but pervert the Scripture, which saies the Law was not made for a righteous man, and Pharisee

like concluding themselves righteous, * 1.325 they utterly reject the pretious Law of God, as not made for them, to which I answer.

1. Tis true the Law is not made to bind over the righteous man, to its curse and malediction, but to be sure the law was made for Christs disciples, and who∣soever speaks not according to the Law (though he boast of his light within, * 1.326 yet) he has no light in him, nay more e∣specially this very Law of the Sabbath, * 1.327 was made for Christs Disciples, and surely they were righteous men.

2. In the very same Scripture from whence this objection is made, It is ma∣nifest, That the Law is good, and to be used by Saints if they use it lawfully. Now the Objectors will not use it at all, but though it be proclaimed a good law, a holy, just, spiritual Law, yet they will have none of it; but will join with An∣tichrist in breaking bands asunder, * 1.328 and casting away Christs cords from them, after he has told them, that whosoever breaks and teacheth to break the least of these lively Oracles given unto us shall be least in the Kingdom, I shall leave these Libertines to their lusts, and shew the orderly Saints how this good

Law may be lawfully used, and how it is not made for a righteous man.

[unspec 1] It is not made for a righteous man in Christ, as a ministration of condemna∣tion, * 1.329 For there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.

[unspec 2] It is not a covenant binding us to o∣bedience without any ability given to obey, for we are now delivered from the Law, that being dead, wherein we were held (as a covenant) that we should serve in newness of spirit, and not in the oldness of the Letter; * 1.330 he does not undervalue the letter of the Law (no not the least point or title) but rejects the oldness of the Letter as a covenant.

[unspec 3] The Law is not a foundation for our faith, * 1.331 it is neither under us, nor over us, we are not under the Law, but under grace, * 1.332 neither are we above the Law, except we belong to that Lawless one. As we must nor reject the least point of the Law, * 1.333 unless we would be least in the Kingdome of God, * 1.334 neither must we rest upon the greatest duty of the Law, (no nor of the Gospel) since all rests short of Christ, are but Egyptian Reeds.

[unspec 4] The Law is not made for the righte∣ous man to give him life, or righteous∣ness,

But Christ is the end of the Law for righteousness to all them that believe; He saies not that Christ is the end of the Law, but that Christ is the end of the Law for righteousness, for the Law can neither give us life, nor righteousnes, but Christ is made unto us of God, Wisdom and Righteousness, Sanctification, and Redem∣ption, * 1.335 in none of these respects is the law made for a righteous man, and yet we know the Law is good and may, and must be used lawfully.

Then it is utterly unlawful to destroy one Letter of the Law under a pretence of worshipping God in spirit, he that worships God in spirit must worship him also in truth by the Law of truth, it is a strong delusion for Papists to say they know God is a spirit, whilles they make his image, it is absurd to say we keep our hearts in the Spirit, if we transgresse the letter, and commit corporal Fornication; it is no lesse ridiculous to assert we keep the Sabbath in the spirit whiles we live in the weekly pollution of the Letter.

The lawful use of the Law is,

1. To make known sin to the most righteous soul, for saith that excellent A∣postle, I had not known sin, but by the law; if there be no Law, there can be no sin,

if there be no sin there is no Saviour for such a Soul. * 1.336

The lawful use of the Law is to direct a righteous soul, to be a rule (not a School-master) to the new creature, * 1.337 and this new creature is he, whose faith works by Love, and this is the love of God, that we keep his commandements, * 1.338 and as many as walk according to this rule (of the new creature) peace be upon them, and mercy, and upon the Israel of God, Christs death hath not opened a door to our dis∣obedience, Heb. 5.9, 10.

The good law of God is to the righ∣teous man a perfect Law of liberty. * 1.339 As first it would be such a bondage to bow to any other God; that with the three children, the saint would rather be bound like a saggot for the fire.

[unspec 2] Should he be confined to Spain or I∣taly, his spirit would be perplexed like Pauls, to see their abominable idolatry. O! what a righteous rule? O! what a Law of Liberty is that which calls the soul from the bondage of Babylon in breaking the second commandment? * 1.340 And alas what a bondage is it to his blessed soul, to hear the third royal Law broken by Blasphemers, his flesh trem∣bles, his hairs stands an end, his heart

and soul is wounded to hear the name of God blasphemed. But when he gets among righteous men and women walk∣ing by this most righteous rule, why he is out of prison and at perfect liberty, though his feet were ever so sast in the stockes.

But amongst all Gods royal Lawes none sets the righteous soul more at li∣berty then the fourth lively oracle, [unspec 4] which therefore he cannot but esteem as his blessed Legacy. O how the setting of the sixth dayes sun comforts his soul! why now he is cal'd (regularly) to cast off his carnal encumbrances, and to meet with his fellow citizens assembling to ce∣lebrate the seventh day sabbath which God hath sanctified. Now he shall rest at noon in his beloveds bosom and get up two or three rounds more of Jacobs ladder towards new Jerusalem.

Here is the perfect Law of libertie, here is the righteous rule of a Christian, here is the lawful use of the good Law for a righteous man, who is the person, for whom the sabbath was specially made, which is,

The seventh Head. The Persons.

I have already fully shewed that the

sabbath was made for Man, and it is evi∣dent that in the first invtitution it was made for righteous Man. * 1.341 Adam was not onely Man but good man, upright Man, when the sabbath was made for him.

The proud Prelates have indeed con∣fessed that Adam was then a righte∣ous man, but they would perswade their proselytes, that the sabbath was not suteable for pure Adam, and that he had no need of the sabbath in the state of innocency. But surely eve∣ry saint can see (further then such blind guides) that the sabbath was as suteable and needful for the pure creature, as for the transcendantly pure Creator; nei∣ther can it enter into a wise mans heart, that Adam should be dressing his garden, upon the seventh day, when God was san∣ctifying his holy sabath when the morning stars sang together, * 1.342 and all the sons of God sh••••ted for joy; * 1.343 certainly if Adam were a follower of God as a dear child, he then kept sabbath with his father.

2. [unspec 2] * 1.344 When God dispenced his sabbath upon Sinai, it was to righteous Israel, and when they degenerated, the Lord did even abhor their sabbaths and services.

3. [unspec 3] When this lively oracle (with the rest) was given unto us; It was intended

to righteous Stephen and all his fellowes. The sabbath is certainly designed for the same persons to whom the supper is enjoyned; Our Lord tels us that his sabbath was made for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man and woman, * 1.345 and the same Lord puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 man and woman upon the celebration of his supper: they both be∣long to the same persons. Not but that the vilest men in the world are bound to observe the sabbath, the pollution where∣of shall encrease their damnation, for though man hath lost his ability to obey, yet God hath not lost authoritie to com∣mand.

The Sabbath is a precept as ancient and universal as marriage: both made for Adam a publike person, and for all his posteritie. But none can (though all should) sanctifie the Sabbath, save Christs Disciples: who are redeemed from earthly interests and brought out of Babylon; * 1.346 these in these last dayes hath God designed to build the old wast∣places to raise up the soundations (that Antichrist hath destroyed) of many generations to repair the breach, and re∣store pathes to dwell in, by turning the foot (of transgression) from (any fur∣ther pollution of) the sabbath. * 1.347 This is a

generation work, here is royal service for enlightened souls. Glorious work for such onely as get victory over the Beast his image and his mark, viz. THE CHANGE OF TIMES AND LAWES.

[Object.] But had not our Godly Fathers vi∣ctory over the Beast his Image, and his mark.

[Answ.] They have worthily performed the work of their generation in their cou∣rageous renouncing the Beasts detestable Decalogue, and restoring the ten lively oracles to their ancient glory, that all might hear in their own language the ro••al Law of the Lord.

[unspec 2] They have most gallantly contended with the proud image of the Beast for the morality of the Sabbath, like so many Davids preparing materials for the royal building, and some of them with a prophetick spirit have foreseen and foretold glorious things such as themselves never knew, * 1.348 but now when those glorions things are in view (by the discovery of the beasts mark) the great admirers of our fathers are become the greatest opposers of their glorious pre∣dictions.

[Object.] But we hear nothing of the Patriarchs

keeping Sabbath, or reproof for Sab∣bath prophanation, before the Law at Sinai.

[Answ.] It is probable that Abels sacrifice was on the sabbath day, for though the word be translated [in processe of time] yet the Hebrew is [at the end of days] and what may this end of dayes mean, more likely then the end of the week dayes when the time came for solemn sacrifices.

[unspec 2] If the old World did [as tis like] pro∣phane the seventh day sabbath, no won∣der God poured the deluge upon them on the seventh day, * 1.349 as is evident in the margent of our Bibles.

[unspec 3] It is not probable that Enoch walked with God, so as to please him; * 1.350 or that Noah should be esteemed righteous, or that Abraham should be recorded for one who kept Gods commandments, * 1.351 his sta∣tutes and his Laws; unless they observed his sanctified sabbath which was un∣doubtedly one of Gods commandments.

[unspec 4] If they were sabbath breakers, and were without reproof, yet does it not follow that the sabbath had then lost its autho∣ritie any more then marriage, which was in full force from the beginning, al∣though the Patriachs transgressed, but were not reproved. Gods Laws do not

stand or fall, as man either keeps them or is reproved for the transgression. But whether men observe them or not, the moral Lawes of God are still in force.

[Object.] It is further objected, That Gospel Saints are not reproved, or admonished about the Sabbath, as probably they would, had it been a duty incumbent up∣on them.

1. [Answ.] Possibly it needed not, seeing we find even the Apostle of the Gentiles, and his companions constantly ob∣serving the sabbath, yea and the Gen∣tiles themselves desiring to serve on the sabbath. * 1.352

2. Had any of the Christians prc∣phaned the sabbath doubtless the priests and legal professors (that were so hot about ceremonies) would have made the World••ring with their clamours. * 1.353 The Priests universal silence, a notable Argu∣ment that Christians kept the seventh daysabbath, they that made such noise a∣gainst Christ, for doing what was lawful on the sabbath-day would not have spa∣red Christians, had they done any thing unlawfull.

[unspec 3] It is evident that for almost five hun∣dred yeares (during the Judges in Is∣rael) we hear nothing either of them * 1.354

keeping of the sabbath, or the reproof for not observing it, and yet that per∣son must renounce his reason, and Reli∣gion that shall deny their keeping the sabbath, much more if he shall reject the sabbath, because in five hundred years no mention is made of it.

4. [unspec 4] But if a doubting Dydimus will not believe unless he see the print of some admonition to Christians about the Sab∣bath, lo, the spirit condiscends, and up∣on serious search we shall find Christians admonished to beware of Sabbath polu∣tion, * 1.355 for the Apostle presents the Christi∣ans at Corinth, with several instances of Israels miseries in the wilderness, and plainly declares, That all these things hap∣ned unto them for our ensamples, and are written for our admonition? therefore it behoves us to search the Scriptures for the cause of their calamity, * 1.356 and in sear∣ching we shall sind that the special cause of all their plagues was sabbath propha∣nation (as I have already proved by a∣nother warning peal to professors out of Heb. 3•• and 4••) Well Christians, if Is∣rael be set for our ensample, and their sad story be written for our admonition, as is plain, then let us be warned that we partake not of their sins, least we par∣take

of their plagues, * 1.357 wherewith they were destroyed in the Wildernesse, and afterwards captivated in Babylon, as god∣ly Nehemiah sadly bewailes, setting forth the special cause of both to be Sabbath-breaking.

And therefore let this be a seaso∣nable warning to all that fear the Lord, that they no longer provoke him with Israels Sabbath pollution, least they bring Israels punishment upon them∣selves, for God will at length wound the hairy scalp of such as go on in their wicked∣ness after warning. * 1.358

It is objected, [Object.] That God doth not plague Sabbath breakers, but hath poured down judgements upon such as have slighted the first day.

1. [Answ.] It is true, God doth wounderfully forbear Sabbath breakers, it is his great goodness to wink at persons in the days of their ignorance; but shall the delay of his judgements, set thy heart fully to do evil? * 1.359 Because God is so patient, art thou resolved to be still profane? build upon it, That after a Seal is ope∣ned, and Gods trumpet proclaimes the truth, and gives warning, the next to be expected, is the out-powring of a vial of wrath.

2. If any humane testimony be produ∣ced of Judgements upon the first day, we have both humane and divine, of high displeasure of seventh day-sabbath breakers.

As for Divine vengeance poured forth by Scripture, proof enough hath been shewed for our ensample and admoniti∣on, to which this may be added, * 1.360 that as the cause of Israels desolation for one generation was Sabbath polution; so the grand cause of the woful desolations for many generations (in treading under foot the Temple, the Altar, and Wor∣shippers) was the little horns presumpti∣on, in changing the Saints time and laws. * 1.361 Here are Judgements with a witness, and now the only way to raise the desolation of many generations is to advance those holy times, and Laws changed by AN∣TICHRIST.

There are already since this truth sounded, many signs of high displea∣sure upon Sabbath-breakers. No plague like that of a hard heart, no judgement like those strong delusions, which have already seised upon Ranters and Qua∣kers, whose enmity never appeared so eminently against any one ordinance, (nor scarce against all, that ever I knew)

as against this glorious Oracle of God, labouring with all their might against it in the very birth.

And as for sundry hypocrites, who masked and marched in profession, as far as their gifts would carry them, The Lord hath notably unhooded them by this glorious truth; so that the Sabbath being too hot for them, Satan hath drawn them from the worship of the Lord, to wallow again in the world; neer upon twenty persons hath the enemy thus en∣snared, out of two hundred and fifty. Let all take heed by the sad example of a yong man one William Sloat who upon hearing of this Doctrine, that Gods com∣mandments are not grevious to gratious souls was brought under self-condemnation being convinced, * 1.362 that this lively oracle of the true sabbath was most grevious to him through fear of relations and losse of earthly advantages, so that he fell into a dreadful Agony (like unto what is re∣lated of Francis Spira) the terrors of his eternal state tormenting him for a season, till at last with the advice of car∣nall relations, he Apostatized not only from the Sabbath, but from all that ever he professed in the way of Church wor∣ship, declaring that all he had done, was

in hypocrisie and so with a raging tor∣tur'd spirit he was hurried up and down to perswade all he could meet with that they were hypocrites like himself) ex∣clam against the ordinances of the Gospel and returning to the parish pro∣fession like the dog to his vomit, and to the filth of the world like the Sow that was washed to her wallowing in the mire, where we shall leave him under the unpardonable sin, to the judgement of the great day, * 1.363 for if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacri∣fice for sin, but a certain fearful looking for of judgement and fiery indignation which shall devour the adversaries.

As for external judgements it is hard to conclude love or hatred from thence? suppose ye that these Galileans were the greatest sinners? I tell you nay, but except you repent ye shall likewise perish, * 1.364 for though sometimes the Lord doth externally af∣flict yet usually gospel judgments are spiritual judgements, and therefore there is little in those instances of fire and other providences upon the first day; for if the judgements but of one generation were observed, it is easy to think that as many fires, flouds, or the like may be

found upon any other day. Dumbar and Worcester sight are fresh instances of the same day twelve month, yea divers instances of this nature might be brought against the first day of thunder, light∣nings &c. Wounding and killing divers persons in sundry places, * 1.365 while they have been at publick worship on the first day. But the most dreadful judgement is to leave persons after conviction, to their own hearts lusts. As also so those woful wordly wights that are convinced of the Lords sabbath and prefer a little gain before it, what will they, what can they answer the Lord of the sabbath in the last day, when they shall see all their drosse (which they have doted upon) devoured by the burning flame before their faces?

Then shall their sorrows be greatly aggravated to see those sabbath keepers (whom for sabbaths sake they envied & maligned) invested with robes, and palmes of victory in eternal glory.

And now that these righteous persons (the people of God, for whom in special the sabbath was made) may be encou∣raged in their continued sanctification of this blessed day. I shall in the last place shew the use and end of this seventh day

Sabbath of the Lord our God.

The eighth Head. Ʋse and End.

THe two great designs of a sanctified soul are Gods glory, and his own felicity, and these are the scope of my Position, and with these I shall conclude,

That the seventh day Sabbath is a perpe∣tual royal rest, for the righteous; established by precept and president for Gods praise and Saints priviledge.

1. I have fully proved the rest in its morality, uncapable of mutability.

2. I have demonstrated the punctual appointed time to be the seventh day.

3. I have vindicated the authority of this seventh day-Sabbath, from,

• 1. The fathers institution.
• 2. The sons confirmation,
• 3. The spirits appellation.
• 4. The Saints observation.

4. I have cleared the unchangeable perpetuity of this seventh-day-Sabbath.

5. I have shewed how it should be sanctified.

6. I have declared the nature of the royal law, not a covenant, but a Rule.

7. I have pointed out the persons who are specially concerned in the celebrati∣on of this day, viz. the saints of Christ.

And now I am to inform these preti∣ous persons of the blessed end, and holy use of this lively oracle, for as there is no precept that does more promote Je∣hovahs praise, so there is no part of the royal Law of Liberty, that doth more advance the Saints priviledge; upon this day the Almighty sits in his throne of State, amidst the assemblies of Saints in the beauties of holiness.

This day the faithful Doves mounting on the wings of contemplation, * 1.366 behold the King in his beauty, and cease not soaring, till seeing things invisible, their raised notes sing forth his glorious praise, with the sweet singer of Israel, O Lord, * 1.367 our Lord, how excellent is thy name, in all the earth, thou hast set thy glory above the heavens. This day with self-denying grace, they leave the Worlds lovers to that muck which moves their earthly minds, and take some turns with their Prince in paradise, delighting to behold the wonderful glory, and celerity of the Sun in his circuit, the moon in her con∣stant unconstancy; the stars as so many sparling glories in the expanded firma∣ment, communicating some glimme∣rings of that inaccessible light from the Empyreal Heavens. And then from this

Pinacle (as it were a Pisgah sight of Pa∣lestine) wondring at the wisdom and po∣wer of that glorious potentate, who hath hung the earth (this vast massie Globe) in the midst of the fleeting air, upon nothing! admiring the Sea, that huge, unruly ele∣ment surrounded in a sandy girdle, with such a marvellous motion as makes the wisest of the Sons of men amazed. O the glory, excellency, might and maje∣sty of the maker of all these!

The soul cannot but make one in that heavenly consort, which with united hearts and voices, sounds forth Jehovahs praise, in that Psalm especially designed for the Sabbath. * 1.368

1.

To praise the Lord most thankfully, it is an excellent thing, And to thy Name, O thou most High, sweet Psalms of praise to sing.

2.

To spread thy loving kindness Lord, When Mornings glory springs, And all thy faithfulnesse record,

3.

Each might with heavenly firings:

4.

For thou hast made me to rejoice. in work so wrought by thee, And I triumph in heart and voice, thy handy works to see.

5.

How great, O Lord who can expresse thy works and thoughts profound,

Which are a deep so bottomless, that none can search or sound.

Thus doth the Heavenly Psalmist teach Sabbath-keepers to set forth the glory of the invisible Creator, by the admirable beauty, and excellency of the sisible creature, This is the first use and end of the sanctified seventh-day Sabbath, pur∣posely appointed to spread forth Jeho∣vahs praise. And after the Prophet hath discovered the ignorance of brutish per∣sons (with the vanity and issue of their earthly endeavours, That though they spring as grass and flourish in their sen∣suality for a season, yet it is but like beasts in a fat pasture, feeding for the shambles, to perish for ever.

He acquaints us in the close of this Psalm with the second Use, and end of the Sabbath, which is strength & growth by insensible degrees, as so many plants of renown to full maturity.

10.

But like the Stately Ʋnicorn. shall I advanced be, Jehovah will exhalt my horn, and pour fresh oyl on m••

11.

The righteous like the Palm shall be flourishing every one, And like the goodly Cedar Tree, in lofty Lebanon.

13.

Those that within the house of God, are planted by his grace, In our Gods Courts shall spread abroad, and flourish in their place.

14.

And in their age much fruit shall bring delightfull to be seen, And pleasantly both bud and spring, with boughes and branches green.

15.

The Lords uprightness to express who is a rock to me, And there is no unrighteousness in him, nor none can be.

What glorious priviledges are here presented as the pretious portion of Sab∣bath-keepers? and yet, as if these were too little for us, whom God hath stirred up in these last daies to raise the razed foundations of many generations, he as∣sures us, by his Prophet that he who was Jacobs portion, will be also ours, If we turn away our foot from Sabbath-pollution, and make that day our delight, then shalt thou delight thy self in the Lord, * 1.369 and I will cause thee to ride upon the High places of the earth. and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath spoken it.

Friends, God is not obliged to us for sanctifying his Sabbath, but we are for ever engaged to our God, that will ac∣cept

of our service, and give us true re∣pentance, and pardon for sabbath pro∣phanation, and that he will honor us to set up and celebrate his long slighted sabbath, according to his faithful pro∣mises in several scriptures, where the gra∣cious soul may find out the work of his generation.

Wherefore let such as are sincere, unite heart and voice with one shoulder, * 1.370 to ad∣vance this lively oracle, to its antient glory.

I know this doctrine would be readi∣ly embraced by earthworms, did it but produce such priviledges as are their pri∣zed portions, a fat benefice, a gainful of∣fice, or a good market, but how can such embrace Gods sabbath, who are greedy of gain, and sit upon thornes whiles they are at such services. O the Egyptian bondage of such obedience to a home-born slave!

When will the new moon be gone that we may sell corn? * 1.371 and the sabbath that we may set forth wheat, said the like drudges of old.

Indeed, all the discipline of the Gos∣pel together, calls not for such a measure of self-denyal, * 1.372 as this weekly duty of the holy Sabbath. But in recompence of our obedience (though our creation mercies

oblige us to whatsoever the creator calls for) the most High hath freely held forth very many priveledges to en∣courage us in our service.

1. 1 1.373 'Tis no smal priveledge to be ex∣empted from dunghil drudgeries to enjoy a whole day in a week in sweet Sabbath communion with our God. Christians often complain for want of spiritual en∣joyments and acquaintance with Christ, the Sabbath opens the door of the holy of holies, as a spring of spiritual joyes.

2. 2 1.374 He who so freely handed forth health to body and soul on the Sabbath day by himself and his Apostles will not now fail to pour out of his spirit to such as seek him in his own wayes, * 1.375 he that o∣pened Lydias heart upon his holy Sab∣bath, will also open thine, If thou set o∣pen the everlasting doors for the King of Glory.

3. 3 1.376 If once the soul set to the advance of those times which Anti-christ hath changed, the promise will pursue him (whiles he pursues his purpose) many shall runne to and fro, * 1.377 and knowledge shall be increased, yea the day is now dawned (and will shine more and more as the Sabbath is sanctified) that the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea.

The sabbath keeper shall enjoy the le∣gacy that Christ hath left him, * 1.378 great peace have they that love thy laws, and nothing shall offend them, the Lord longs to invest thy soul with this priviledge of peace Isa 43.73. O that thou hadst hearkened to my commandments, then had thy peace been as a river, and thy righteousness as the waves of the sea.

He that will but follow Paul as well in sabbath keeping as in other gospel du∣ties, * 1.379 shall be sure to enjoy the God of peace.

2. The prince of peace.

3. A life of peace, Isa. 26.3.

4. A death of peace, Psalm. 37.37.

5. And, after death eternal peace, Isa. 57 2

5. 5 1.380 The obedient foul shall not want his pleasure whose delight is placed in sanctifying Gods sabbath Isa. 57.13. Iob. 36.11.

6. * 1.381 Let him not fear scarcety, for he may be ass••••ed of plenty, which no man enjoyes but he that can be content with what God sends.

7. * 1.382 All that he takes in hand shall pro∣sper, and all shall work together for his good, his very miseries have mercy in their bowels, witness Moses, Mordecai, Jo∣seph. Paul, * 1.383 & the whole catalogue of Saints

8. * 1.384 And whiles he is combating (per∣haps sometimes foiled) he is assured of a compleat conquest; * 1.385 Gad (saith Jacob) A troop shall overcome him, but he shall o∣vercome at the last, he shall overcome the beast, and his image, the triple-crowned monster Pope, Prelate and persecuting Presbyter; yea, he shall not fail of an ab∣solute victory over the mark of the Beast, the changer of times and Laws i. e. he shall raise the foundations of many generati∣ons in restoring the Lords Sabbath time and the Lords supper time.

9. * 1.386 And howsoever he meet with ma∣ny difficulties, such as must be expected in a work of this high nature (even all that malicious men and Divels can do) yet let the obedient soul build upon it that all his Trials shall end in Triumph.

10. * 1.387 It is the faithful promise of the Sabbaths Lord to make a rich return for all the reproofs, sorrows and sufferings of Christian Sabbath-keepers, and we may rest upon it, for it is a gracious Go∣spel-promise.

I will gather them that are sorrowful for the solemn assembly, * 1.388 who are of thee to whom the reproach of it was a burthen. then Sabbath-keepers sorrow shall end, and then Sabbath-slighters sorrows shall be∣gin: Jesus Christ himself forewarns had

they hearts to consider, that as it was in the dayes of Noe, so shall it be also in the dayes of the Son of Man.

Now it appears in the dayes of Noah, the deluge came upon the world on the seventh-day, * 1.389 and the Apostle speakes ex∣pr••sly (though scoffers remain willing∣ly ignorant of this admonition) that as the old world perished by water, so this is reserved for fire, against the day of judge∣ment and perdition of ungodly men. It will be sad for profess••rs to be found fighting under Anti-christs banner in Sabbath-pro∣f••nation after admonion! * 1.390 Ah poor slum∣bering souls, it is not hearing, fasting, feasting, baptising that will avail in that 〈◊〉〈◊〉 day, it is not Lord, Lord, we have prophesied in thy name, we have done many things by thy power, alas miserable muck∣worms many things will not serve their turn, * 1.391 he who keeps the whole law and offends (wilfully) in one point, he is guilty of all. God gave ten commandments to Israel, and Israels duty was to deliver them as so many lively oracles unto us, * 1.392 now one of those lively oracles enjoynes the seventh day Sabbath; * 1.393 it will not avail to tell Christ they have kept nine of them in the very letter, if the tenth be slighted in the letter; they must then see and feel that not one jot or title of those lively ora∣cles

is in the least altered, * 1.394 or ANY WAY dissolved (as Englands whole assembly have in words confessed) Wo and alas what will become of those that Jeroboam-like have changed the time ex∣presly appointed in that Law which they say Christ hath not ANY WAY dis∣solved but much strengthened to binde Gospel Saints? Miserable Sabbath break∣ers, that will not take warning, I shall leave you to the hardness of your own hearts till you bring your own blood upon your heads I expect nothing from you but scoffes, reproaches persecutions, the worst you can do; tis your nature you must act up to your principles and to the height of your power; * 1.395 I pity you and pray that God may give you grace to pity your selves before it be too late.

He that overcometh shall sit with Christ in his throne when the Sabbaths weekly returns have wasted his obedient soul from strength to strength to keep a joy∣ful Jubile in Messiahs Mansions of majesty. Days shal be changed into years, yea the Lords Sabbath of grace to a thousand years rest with the Lord of the Sabbath in glory. Then those that carefully keep Gods Sabbath through reproaches as (Jew) turning back to Moses shall find a heavenly harmony between Jew and

Gentile joyning in continual Alelujah to Jesus; * 1.396 then they shall find Christ and Moses friends, and none honoured to sing his praise who have contemned Moses musick; then those and only those that have obtained victory over the Beast, his image, his Mark, and the num∣ber of his name; * 1.397 shall sing the song of Moses the servant of God and the song of the Lamb: happy souls who shall be found in the possession and faithful pro∣fession of Moses lively oracles and the oracles of the Lamb together; Moses's ten precepts received from Sina, * 1.398 and the Lambs six principles delivered in Sion are equally honoured by the Spirit of truth as the oracles of God; * 1.399 and equally given to the Saints, and therefore let such as would approve themselves Saints be careful to speak as the oracles of God.

This is the very day of singing the song of Moses & the Lamb that is of re∣viving the ten precepts and six pinciples as through Gods grace I shall fairly prove in another peece, wherein it will appear how the sixth seal opened the six principles of Christian Religon in their primitive puritie, which many preci∣ous souls have with joy embraced, and that of the opening the seventh seal hath now discovered the long con∣cealed

mystery of the seven pillars of wisdoms palace which I shall demon∣strate by good authority to be the seven sorts of Officers that Christ hath appointed in his house, As 1. * 1.400 Prophets 2 Apostles 3. Evangelists 4. Pastors. 5. Teachers, 6. Elders 7. Deacons all which were brought to open view upon the late terrible commotion where∣in the tenth part of the City fell with the tenth horn, * 1.401 and 7000 names of men in whose ruines all the seven stars o•• heaven ascended our horiz••n, to trumpet forth the long concealed seventh day sabbath, which with the foremen••ioned precepts and principles make up the me∣lodious harmony of Moses and the Lamb.

But look about you unbelievers, for whiles the Saints stand on a sea of glass mingled with the oracles of Moses and the oracles of the Lamb in their hearts and mouthes professing the precepts and principles of Law and Gospel, * 1.402 Behold 7 Angels having the 7 last plagues full of the wrath of God to pour upon the heads and hearts of such as joyn not in the song of Moses and the song of the Lamb.

Great and marvellous are thy works, Lord God Almighty, just and true are thy wayes thou King of Saints.

Observe as you desire your souls good

that the song of Moses and the song of the Lamb are the JUST AND TRUE WAYES of the Lord handed forth by Moses and the Lamb. * 1.403

Who shall not fear thee O Lord and glo∣rifie thy name for thou alone art holy, * 1.404for all nations shall come and worship before thee for thy judgements are made manifest.

High praises to thy glorious majesty for thy special grace O God, in the glo∣rious discovery of thy pure precepts and precious principles those lively oracles left, unto the Saints by Moses and the Lamb! honour, and glory unto thy great Name in revealing the high presumption of that little horn in chang∣ing times and Lawes. for ever magnified be thy mercy in making this precious truth manifest to the souls of many of thy Saints; That there remaineth the ce∣lebration of the Sabbath to the People of God. Sweet spirit of Holiness do thou sanctifie our hearts that we may Religi∣ously sanctifie thy blessed Sabbath, till thou bring us to thy Palace in peace and receive us into our Masters joy where we shall enjoy everlasting rest. Alelu••ah. Blessed are they that do his Commandments that they may have right to the tree of life and may enter in through the gates into the city. * 1.405 Amen.

FINIS.

Notes

• * 1.1

  Hab. 2.14.
• * 1.2

  Dan. 12.4. 2 Thes. 1.8.
• * 1.3

  Dan. 7.25.
• * 1.4

  Rev. 2••
• * 1.5

  Rev. 15.2. & 20.4.
• * 1.6

  Isa. 24.5.
• * 1.7

  Thes. Sab. p. 100. Large Cat. p. 34
• * 1.8

  Thes. sab. p. 49
• * 1.9

  Gen. 2.
• * 1.10

  Matth. 15.9.
• * 1.11

  Mic. 2.10.
• * 1.12

  Caut. 1.7.
• * 1.13

  Isa. 40.11.
• * 1.14

  2 Tim. 4.1, 2.
• * 1.15

  White.
• * 1.16

  1 Cor. 2.14.
• * 1.17

  Rom. 2.
• * 1.18

  Gal. 3.19.
• * 1.19

  Heb. 8.10, 11. 2 Cor. 3.3. Eze. 11.18, 19, 20.
• * 1.20

  Exod. 34.28.
• * 1.21

  Deut. 5.15.
• * 1.22

  Exo. 20.
• * 1.23

  Rev. 11.8.
• * 1.24

  Math. 5.
• * 1.25

  1 Cor. 6.20.
• * 1.26

  Acts 17.26.
• * 1.27

  Act. 2.5.
• * 1.28

  Eph. 6.2.
• * 1.29

  Ex. 21.15, 17. Pro. 20.20. Mat. 15 4, 6, 9.
• * 1.30

  Psal. 49.12.
• * 1.31

  Vers. 19.
• * 1.32

  Gen. 1.31. & 2.1. with Job 38.7 Luke 2.13. Ex. 31.17.
• * 1.33

  Mar. 2.27.
• * 1.34

  Shep. Sab.
• * 1.35

  Exo. 31.13.
• * 1.36

  Isa. 8.18 Eze. 20.12, 20.
• * 1.37

  Exo. 20. & 31.13.
• * 1.38

  Com∣pare Col. 2.17, 18. with Lu. 4.18, 19, 21. Deut. 6.5, 6, 7, 8. & 13.18, &c. Mat. 22.17.
• * 1.39

  Heb. 7.
• * 1.40

  Deut. 23 25.
• * 1.41

  Luk. 3.15.
• * 1.42

  Mar. 6.34.
• * 1.43

  J•••• ••••.8.
• * 1.44

  Jer. 13.21. Neh. 13 11, &c.
• * 1.45

  Mat. 12 5.
• * 1.46

  Joh. 7.21 23. Josh. 6.12 &c. 1 Kin 20 28, 29.
• * 1.47

  Heb. 2.1, 2, 3, 4.
• * 1.48

  Heb. 2.1, 2, 3, 4.
• * 1.49

  Rom. 14.5.
• * 1.50

  Rom. 3 31.
• * 1.51

  So the Greek.
• * 1.52

  Col. 2.14.
• * 1.53

  Heb. 7.12.
• * 1.54

  Caut. 1.7.
• * 1.55

  2 Cor. 11.2, 3. Gen. 3.5.
• * 1.56

  2 Pet. 2.19.
• * 1.57

  Gen. 3.4, 5. Mait. 4.4.6. Mat. 5.
• * 1.58

  Mat. 5.19.
• * 1.59

  Isa. 30.8, 9.
• * 1.60

  Mat. 3.15.
• * 1.61

  1 Joh. 2.6.
• * 1.62

  Ledgard Heb. 4.
• * 1.63

  Mat. 24.20.
• * 1.64

  Exe. 20. Is. 58.13
• * 1.65

  Gen. 2.2. Heb. 4.3
• * 1.66

  Luk. 23. ult.
• * 1.67

  Shep. sab. pag. 147.
• * 1.68

  Shep. sab. pag. 148.
• * 1.69

  Act. 2.5. & 15.11. & 13.14. & 17.1.
• * 1.70

  〈◊〉〈◊〉. 8.7.
• * 1.71

  Prov. 22.13.
• * 1.72

  Joh. 21.21, 22.
• * 1.73

  Psal. 19.
• * 1.74

  Isa. 35.
• * 1.75

  Gen. 1.14.
• * 1.76

  Psal. 19.
• * 1.77

  Luk. 23.34.
• * 1.78

  2 Tim. 4.1, 2.
• * 1.79

  2 Tim. 3.14.
• * 1.80

  Ja. 1.8.
• * 1.81

  2 Tim. 3.17.
• * 1.82

  Acts 20.18.
• * 1.83

  Vers. 20.
• * 1.84

  Acts 13. & 16. & 17. & 18
• * 1.85

  Joh. 18.35.
• * 1.86

  Ast: 7.38.
• * 1.87

  Rom. 8.2
• * 1.88

  2 Tim. 3
• * 1.89

  Ps. 102.13, 14.
• * 1.90

  Heb. 6.6
• * 1.91

  Acts 1.6
• * 1.92

  Mat. 18.6.
• * 1.93

  Isa. 57.14.
• * 1.94

  Zech. 8.13.
• * 1.95

  1 Cor. 3.19.
• * 1.96

  2 Tim. 4.1.2. Joh. 4.20, 21. 1 Tim. 2.8.
• * 1.97

  Shep. beg. sab. p. 34.
• * 1.98

  Gen. 1.2, 3.
• * 1.99

  Mar. 2. last. Iob 38.7.
• * 1.100

  1 Pet. 1.15. 1 Joh. 3.3.
• * 1.101

  Exo. 20.11.
• * 1.102

  Lev. 22.32.
• * 1.103

  2 Chro. 36.22.
• * 1.104

  Psal. 92.1.
• * 1.105

  Isa. 30.29.
• * 1.106

  Luk. 23.55, 56.
• * 1.107

  Luk. 23.54.
• * 1.108

  Col. 2.14, 15. Act. 2.26.
• * 1.109

  Mar. 1.21.
• * 1.110

  ver. 19. Luk. 13.14.
• * 1.111

  Mar. 2.32.
• * 1.112

  Deu. 16.6.
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.114

  Exo. 31.15.
• * 1.115

  Ps. 118.24.
• * 1.116

  Act. 4.10, 11.
• * 1.117

  Rev. 1.
• * 1.118

  Jam. 2.8 10, 11.
• * 1.119

  Rev. 12.
• * 1.120

  2 Chr. 10.10.3. Neh. 9.27. Est. 9.20
• * 1.121

  Rom. 14.6.
• * 1.122

  Heb. 10.25, 26.27.
• * 1.123

  Neh. 13.
• 1 1.124

  Point Institu∣tion.
• 1 1.125

  Pre∣cept.
• 2 1.126

  Pre∣sident.
• * 1.127

  Eph. 5.1.
• * 1.128

  Mat. 5.48.
• * 1.129

  Heb. 4.3, 4.
• * 1.130

  Ps. 87.1.
• * 1.131

  Eden.
• * 1.132

  Sinai.
• * 1.133

  Rom. 3.2. Act. 7.38. Iam. 2.8.
• 2 1.134

  Confir∣mation.
• * 1.135

  Mat. 5.18, 19.
• * 1.136

  Iam. 2.10.
• * 1.137

  Comp. Mat. 5.19. with Act. 3.23.
• * 1.138

  Rom. 3.
• * 1.139

  Rom. 7.7, 12, 14.
• * 1.140

  Jam. 2.10.
• * 1.141

  Mar. 2.27, 28.
• * 1.142

  Psal. 45.11.
• * 1.143

  Mat. 24 15.
• * 1.144

  Col. 2.16, 17.
• * 1.145

  Mat. 11 20, 11, 20
• 3 1.146

  Appro∣bation.
• * 1.147

  Luk. 23. ult.
• * 1.148

  Luk. 1.2, 3, 4. Leigh Syst. p. 822.
• * 1.149

  Luk. 10.37.
• * 1.150

  Act. 2.
• * 1.151

  Ez. 13.6. wa•• 19.1, 11.
• * 1.152

  Heb. 2.14, 15.
• * 1.153

  Barthol. de propr. rerum, p. 152.
• * 1.154

  Lev. 23.9.15. So Dio∣dation Lev. 23.
• * 1.155

  Deu. 16.9.
• * 1.156

  Chilm. p. 132. Ross. view 300. 1 Cor. 15.23.
• * 1.157

  Lev. 23.15, 16.11, &c.
• * 1.158

  Acts 2.
• * 1.159

  Acts 1.14.
• * 1.160

  Act. 5.20, 42.
• * 1.161

  Isa. 1.13, 14, 15. & 57.6, 7. 3d. Obj.
• * 1.162

  Pag. 5.
• * 1.163

  Pag. 35.
• * 1.164

  Pro. 2.4. Rev. 13.18.
• * 1.165

  Mat. 28.1.
• * 1.166

  Heb. 8.5
• * 1.167

  1 Cor. 10.20.
• * 1.168

  2 Rin. 22 8, 10, 1•• & ca. 23
• 4 1.169

  Saints observa∣tion.
• * 1.170

  Gal. 2.9. 2 Tim. 1.11.
• * 1.171

  Phil. 4.9.
• * 1.172

  Joh. 16.25, 2 Cor. 3.12. Col. 2.8.
• * 1.173

  Acts 13.39.
• * 1.174

  Rom. 12.18.
• * 1.175

  1 Cor. 9.20.
• * 1.176

  Gal. 5.1, 2, 3.
• * 1.177

  1 Cor. 11 1, 2.
• * 1.178

  Luk. 4.16. Acts 17.2.
• * 1.179

  Act. 20.7.
• * 1.180

  Act. 20.
• * 1.181

  Act. 13.44.
• * 1.182

  1 Cor. 11.1, 2.
• * 1.183

  Acts 18.1, 3, 4.
• * 1.184

  1 Cor. 1.2. with 11, 1.
• * 1.185

  Phil. 4.3.
• * 1.186

  Clem. first Ep. to Corin. p. 21.
• * 1.187

  Epist. Const. l. 7. c. 24.
• * 1.188

  Ignat. ad Magn.
• * 1.189

  Eus••b. vit. Con∣stant. l. 4. c. 17.
• * 1.190

  Sacrum. l. 4. c. 6.
• * 1.191

  Socrat. scholast. l. 5. c. 21.
• * 1.192

  Acts 2.
• * 1.193

  Socr. schol. lib. 6. cap. 8.
• * 1.194

  Mer∣cat. hist. mun. p. 827.
• * 1.195

  Matth. 12.42.
• * 1.196

  Psal. 86.31.
• * 1.197

  Act. 8.26, 27, 35.
• * 1.198

  Isa. 64.5.
• * 1.199

  Act. 7.38.
• * 1.200

  Confes. Pag. 33
• * 1.201

  Idem. Pag. 39.
• * 1.202

  Luke 24.13.15. Mar. 16.13.
• * 1.203

  Luke 24.29, 30.
• * 1.204

  Luk. 24.29, 30.
• * 1.205

  Luk. 24.22. John 20.19.
• * 1.206

  Mar. 1.32.
• * 1.207

  John 20.26.
• * 1.208

  John 21.
• * 1.209

  Acts 1.2.3.
• * 1.210

  1 Cor. 15.6.
• * 1.211

  Luk. 24.11. Mar. 16.13.
• * 1.212

  Act. 20.7.
• * 1.213

  Act. 2.26.
• * 1.214

  1 Cor. 11. ul••.
• * 1.215

  1 Phil. 4.9.
• * 1.216

  Acts 16.13.16. & 18.4.
• * 1.217

  1 Cor. 16.1.2.
• * 1.218

  1 Tim. 6.17. Tit. 3.14.
• * 1.219

  Col. 3.1, 2.
• * 1.220

  Act. 18.
• * 1.221

  Rev. 10.
• * 1.222

  2 Tim 3.17.
• * 1.223

  Isa. 57.5.
• * 1.224

  Mar. 2. ult
• * 1.225

  Mal. 14. Luke. 17. Phil. 1.16.10.
• * 1.226

  Job. 5.12.13. 1 Cor. 1.1.
• * 1.227

  Act. 2.41. & 1••.42. & 44, 45. & 6.13.14.
• * 1.228

  Jer. 6.16. Heb. 10.20.
• * 1.229

  John 3.17.8.
• * 1.230

  Mat. 14.5.6.
• * 1.231

  Heb. 4.9.
• * 1.232

  Psal. 132.
• * 1.233

  Mar. 28.13.14.
• * 1.234

  Psal 27.19, 20.
• * 1.235

  Heb. 3. ver. 3.5.6, 7,
• * 1.236

  vers. 10, 12, 13, 14.
• * 1.237

  Iohn 1.18.
• * 1.238

  Can. 1.13.
• 4 1.239

  Rest E∣vangelical.
• * 1.240

  Heb. 31.6. & 12.22. Ps. 132.13, 14.
• * 1.241

  Ezek. 20.13.
• * 1.242

  Heb. 4.12
• * 1.243

  John 5.23.
• * 1.244

  Job. 17.3.
• * 1.245

  Luke 24:25, 26.
• * 1.246

  John 19.30. Heb. 1.14. Rev. 14.13.
• * 1.247

  Act. 2.26
• * 1.248

  Psa. 116.
• 5 1.249

  Rest eternal.
• * 1.250

  Heb. 4.11.
• * 1.251

  Mark 16.1.
• * 1.252

  Luke 23. ult.
• * 1.253

  Math. 18.1.
• * 1.254

  Mark. 11.19. and 13.25.
• * 1.255

  Luke, 23. with John. 19.24.31.
• * 1.256

  Acts 20.
• * 1.257

  Rom. 3
• * 1.258

  Compare 2 Tim. 4.1, 2. with chap. 2.2.
• * 1.259

  Dan. 7.25.
• * 1.260

  Rev. 18.
• * 1.261

  Rev. 18.20.
• * 1.262

  Lev. 23.35, 36.
• * 1.263

  Lev. 23.33.34. 1 Kin. 12 32.33.
• * 1.264

  2 Sam. 6.
• * 1.265

  1 Chr. 15.2.13.
• * 1.266

  Rom. 15.4.
• * 1.267

  Isa. 33.20.
• * 1.268

  Psa. 2.3.
• * 1.269

  Da 7.25.
• * 1.270

  Ia. 1.15. & 2.8.10.
• * 1.271

  Acts 17.30.
• * 1.272

  Pro. 9.1. Rom. 12. Ep. 4.11, 12.
• * 1.273

  Can. 8.5.
• * 1.274

  Re. 12.17
• * 1.275

  Compare Gal. 6 15. with 5.6. & 1 Cor. 7.19.
• * 1.276

  1 John 5.3.
• * 1.277

  Read Neh. 8.8.14.17.
• * 1.278

  Rev. 12.17.
• * 1.279

  Re. 10.6.
• * 1.280

  Vers. 11.
• * 1.281

  Vers. 7.
• * 1.282

  Dan. 7.25, 26, 27.
• * 1.283

  Ja. 4.12. Je. 5 22.
• * 1.284

  Mat. 24.30.
• * 1.285

  Luke 19.27.
• * 1.286

  Rom. 7.12, 14.
• * 1.287

  Ja. 1.25.
• * 1.288

  1 Cor. 3.18.
• * 1.289

  Exod. 19.5.
• * 1.290

  Acts 4.33.
• * 1.291

  Acts 6.3.5.
• * 1.292

  Acts 7.38.
• * 1.293

  Acts 17.11.
• * 1.294

  1 Pet 2.8 9.
• * 1.295

  Jud. 8.18.
• * 1.296

  Num. 23.4.
• * 1.297

  Psal. 26.6.
• * 1.298

  Gen 22.5.
• * 1.299

  1 Works of neces∣sitie. Josh. 6.14.15. 1 Kings 20.19. Acts 20.6. & 27.20 2 Works of piety.
• * 1.300

  Mic. 3.5.11.
• 3 1.301

  Works of conve∣niency.
• * 1.302

  Luke 14.1.
• * 1.303

  Is. 58.13,
• * 1.304

  Eccl. 5.1.
• * 1.305

  Heb. 1. ult.
• * 1.306

  Is. 60.8.
• * 1.307

  Gen. 28.16.17.
• * 1.308

  Prov. 24.23. 1 Cor. 11.10.
• * 1.309

  1 Cor. 14.40.
• * 1.310

  Psal. 84.10.
• * 1.311

  Psalm. 27.4. Is. 56.4, 5, 6, 7
• * 1.312

  Can. 8.1.
• * 1.313

  3. Ps. 63.2.
• * 1.314

  2 Cor. 3.18. Acts 2.
• * 1.315

  4. Can. 5 1. 1 Iohn 1.3, 4, 5.
• * 1.316

  Heb. 13. Rev. 14.
• * 1.317

  Psal. 42.12.14.
• * 1.318

  Gal. 4. & 3. Rom. 7.
• * 1.319

  Rev. 11.1, 2.
• * 1.320

  Psal. 23.
• * 1.321

  Zech. 11.14.
• * 1.322

  Heb. 12.
• * 1.323

  Ja. 1, 8.
• * 1.324

  1 Jo. 2.1.
• * 1.325

  1 Tim. 1.9. Luke 16.15.
• * 1.326

  Isa. 8.16.20.
• * 1.327

  Mar. 2.27.
• * 1.328

  Psal. 2.
• * 1.329

  2 Cor. 3. Rom. 8.1.
• * 1.330

  Rom. 7.6.
• * 1.331

  Gal. 3.12
• * 1.332

  Ro. 6.14.
• * 1.333

  2 Thes. 2.
• * 1.334

  Ro. 8.3. 1 Cor. 3.11, 12.
• * 1.335

  Gal. 3.1•• 1 Cor. 1••.30.
• * 1.336

  Rom. 7.7 & 4.15. Mat. 9.13.
• * 1.337

  2. Is. 8.20.
• * 1.338

  Gal. 6.15. & 5.6. & 1 Cor. 7.19. 1 Joh. 5.3. Ga. 6.16.
• * 1.339

  3. Ja. 3.25. & 2.8, 12.
• * 1.340

  Acts 17.8.10.
• * 1.341

  Eccl. 29.
• * 1.342

  Job. 38.7
• * 1.343

  Eph. 5.1.
• * 1.344

  Eph. 19.5.
• * 1.345

  Mar. 2. ult. 1 Cor. 11 28.
• * 1.346

  Rev. 14.4.12. and 12.12.17.
• * 1.347

  Isai. 57.12 13.
• * 1.348

  As Mr. Rogers of Dedham. &c.
• * 1.349

  Gen. 7.10.
• * 1.350

  Gen. 5.4.
• * 1.351

  Gen. 5.14 & 7.1. & 26.5.
• * 1.352

  Acts 13.
• * 1.353

  Acts 21.27.28.
• * 1.354

  Acts 13.20.
• * 1.355

  1 Cor. 6.10. to 12.
• * 1.356

  Ezek. 20.13.
• * 1.357

  Neh. 9.14.15. & 13, 17.18.
• * 1.358

  Ps. 64.21.
• * 1.359

  Eccles. 8.11.
• * 1.360

  Lev. 26.33, 34, 35.2 Cor. 36.20, 21.
• * 1.361

  Rev. 11.2. Dan. 7.25.
• * 1.362

  1 John. 15.13.
• * 1.363

  Heb. 6. S, 5, 9. & 10.26, 27.
• * 1.364

  Luke. 13.2.3. 1 Cor. 11 30. Rev. 2. &. 3.
• * 1.365

  Psa. 81.11, 12.
• * 1.366

  Isa. 33.17.
• * 1.367

  Psalm 8.
• * 1.368

  Psal. 92.
• * 1.369

  Is. 58.12, 13, 14.
• * 1.370

  Comp. Is. 58.12. & 69.1, 2, 3, 4. with Acts 15.16. Rev. 11.1, 2.
• * 1.371

  Jer 2 14. Amos 3.6.
• * 1.372

  Phil. 3.13.19.
• 1 1.373

  Fredom. Ps. 84.
• 2 1.374

  Fulness
• * 1.375

  Acts. 16.14.
• 3 1.376

  Know∣ledge,
• * 1.377

  Dan. 12.
• * 1.378

  He. 2.13. Peace. Jo 14.27 Ps. 119.165.
• * 1.379

  Ph. 4.9.
• 5 1.380

  Pleasure.
• * 1.381

  Plenty. 1 Tim. 4.3.
• * 1.382

  prosderity Jos 1, 7, 8.
• * 1.383

  Heb. 11.
• * 1.384

  Victory.
• * 1.385

  Gen. 49.19.
• * 1.386

  Trials. Phil. 1.29.
• * 1.387

  Triumph.
• * 1.388

  Zeph. 3.18.
• * 1.389

  Heb. 2.14 Luke. 17.26. Gen. 7.10. See the margin.
• * 1.390

  2 Pet. 3.3, 4, 5, 6.
• * 1.391

  Mat. 7.••2.
• * 1.392

  Ja. 2.12.
• * 1.393

  Acts. ••.38.
• * 1.394

  Confess. Pag. 33. Eze. 33.4.
• * 1.395

  2 Pet. 3.3.
• * 1.396

  Rev. 19.
• * 1.397

  Rev. 15.2.3.
• * 1.398

  Acts 7•• 38.
• * 1.399

  Heb 5.12. Heb. 1.2. & 6.1.2. 1 Pet. 4.11.
• * 1.400

  Prov. 9.1.
• * 1.401

  Re. 11.13. So the Greek,
• * 1.402

  Rev. 15.1.23.4;
• * 1.403

  Rev. 15.3.
• * 1.404

  Vers. 4.
• * 1.405

  Rev. 22.14.