Sabbatikh ʻhmepa ʻhmepa ʻimepa, Septima dies, dies desiderabilis, sabbatum Jehovae the seventh-day-sabbath the desirable day, the closing completing day of that first created week, which was, is, and will be, the just measure of all succeeding weeks in their successive courses, both for working in the six foregoing days, and for rest in the seventh, which is the last day, by an unchangeable law of well-established order, both in the revealed word and in created nature. The second part / by Francis Bampfield. Bampfield, Francis, 1615 or 16-1683. This text is an enriched version of the TCP digital transcription A30730 of text R13923 in the English Short Title Catalog (Wing B628). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 832 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A30730 Wing B628 ESTC R13923 11914910 ocm 11914910 50938 2240899742

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Early English books online. (EEBO-TCP ; phase 1, no. A30730) Transcribed from: (Early English Books Online ; image set 50938) Images scanned from microfilm: (Early English books, 1641-1700 ; 807:2) Sabbatikh ʻhmepa ʻhmepa ʻimepa, Septima dies, dies desiderabilis, sabbatum Jehovae the seventh-day-sabbath the desirable day, the closing completing day of that first created week, which was, is, and will be, the just measure of all succeeding weeks in their successive courses, both for working in the six foregoing days, and for rest in the seventh, which is the last day, by an unchangeable law of well-established order, both in the revealed word and in created nature. The second part / by Francis Bampfield. Bampfield, Francis, 1615 or 16-1683. [8], 149 p. s.n.], [London : 1677. First part of title transliterated from Greek. "The summary contents of the second part of this treatise": p. [3]-[6] "Errours in the margin are thus to be corrected in the second part": p. [7] "Errours in the printing are thus to be corrected in the second part" p. [8] Wing B268 in the second part of Wing B619, which may be found at reel 119:4. Reproduction of original in Huntington Library. eng Religion and science -- Early works to 1800. eebo Hayom hafni'i hashabet Sabbatikh ʻhmepa ʻhmepa ʻimepa, Septima dies, dies desiderabilis, sabbatum Jehovae the seventh-day-sabbath the desirable day, t Bampfield, Francis, 1677 156 160704 1081 0 0 0 0 0 67.27 D The rate of 67.27 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-03 Assigned for keying and markup 2006-04 Keyed and coded from ProQuest page images 2006-05 Sampled and proofread 2006-05 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ΣΑΒΒΑΤΙΚΗ ΗΜΕΡΑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Septima dies , Dies Desiderabilis , SABBATUM JEHOVAE . The Seventh-Day-Sabbath the Desirable-Day , The closing completing DAY of that FIRST Created Week , WHICH Was , is , and will be , the just Measure of all succeeding Weeks in their successive Courses , BOTH For Working in the six foregoing DAYS , and for Rest in the Seventh , which is the Last Day , by an unchangeable LAW of well-established Order , Both in the REVEALED WORD AND IN CREATED NATURE . The SECOND PART

By FRANCIS BAMPFIELD .

Printed in the Year 1677.

THE SUMMARY CONTENTS OF THE Second Part OF THIS TREATISE . ATransition from the First to the Second Part , Page 1 , 2 , 3 Of the Seventh-Day p. 3 , 4 Q. Whether the Seventh-day , which is the last Day in every Week , in the weekly Revolutions , and orderly Returns thereof , have been from the Beginning , and so continued to be all the Old Testament-administration of Grace thorow , and be so under the New Testament dispensation of Grace , all along to this Age of the Church , and will be so to the End of the World , the weekly Sabbath day ? 4 The Answer at large given to this Inquiry , is in the Affirmative ; that it is so ; from 4 to 149 Vnder this Answer are divers particular useful Truths and Duties opened ; As that the Seventh-day was Created for to be the weekly Sabbath , the last day of the week , being that Seventh , and no other day of the week so . Thus it was in the Primitive Creation , 4 , 5 , 6 , 7 Which matter is resolved into a Scripture Determination , 4 , 5 , 6 , 7 That all the Reasons which Jehovah Aelohim doth give for the due Observation of a weekly Sabbath , do belong to to the Seventh , which is the last day in every week , and to no other day of the week , as such , 7 , 8 , 9 , 10 That Aelohim rested from his Works of the foregoing six days of the week , on the Seventh day , as the weekly Sabbath-day . Which Seventh day Sabbath righteousness in Christ , is that Righteousness which a Believer is to apply himself to cover his Sabbath-unrighteousness , 7 , 8 That Aelohim Blessed the Seventh , which is the last day in the week that and that only , and no other day of the week , as the weekly Sabbath day 8 , 9 That Aelohim sanctified the Seventh , which is the last day in the week , that and that only , and no other day of the week , as the weekly Sabbath-day , 9 , 10 That all the Scriptures thorow , where the Holy Spirit doth speak of a weekly Sabbath-day , there the name and thing of a weekly Sabbath , is given only to the Seventh , which is the last day in the week , in the weekly Revolutions , and successive Courses of it , and to no other day of the week , as a weekly Sabbath-day , Page 10 , 11 That no Command is given for the observation of any other day in the week , as the weekly Sabbath-day , but only of the Seventh , which is the last day in the week , in the weekly returns of it , 11 to 15 Where is , also further discovered , that pretended unwritten Institutions , for a First-day weekly Sabbath , are a false , deceitful , wrong , cooked rule , which we may neither measure nor walk by , 12 , 13 That Christ as Mediator , had it not in Commission from his Father , to change the weekly Sabbath-day , from the Seventh to the First , 13 , 14 , 15 That there is no Promise made to the observing of any other day in the week , as the weekly Sabbath-day , but only of the Seventh-day , which is the last day in the week , in the weekly returns of it , 15 , 16 That there is no threatning , all the Scriptures thorow , either denounced against , or executed upon , any that shall not observe any other day in the week , as a weekly Sabbath-day , but only against and upon such as will not observe the Seventh-day , which is the last day in every week , 16 to 19 That Aelohim bath put this weekly Seventh-day Sabbath into Created Nature , by a standing unchangeable Law , 19 , 20 , 21 , 22 Here is declared what is meant by Nature in Scripture 20 , 21 , 22 Where also , seeing it is called for by some as an argument to men , is disoovered , That this particular Seventh-day , which we now count to be the last day of the week , is the Seventh-day , by the Judgement and Tradition of such Historical Records , as many are so fond of ; although we do bottom our judgment and practice upon Scripture Revelation , and created Nature , 22 , 23 , 24 , 25 Objections against this Seventh-day Sabbath , are answered , from : 25 to 147 Here is proved , that it was not a seventh part of weekly time , or a seventh day , But the Seventh-day , the last day in every week , this , and this only is the weekly Sabbath-day , having a special honour put upon it by Aelohim himself by notes of Demonstration , by particles , by pronouns , by praepositions , all significant in their places , to point out the Seventh-day , to be the only certain , known , determinate , fixed , particular , unchangeable day of the weekly Sabbath : where the emphatickness of the Hebrew , Ha , is asserted , 25 to 33 It is further evidenced , that what is in the English Transsation , in seven places of the New Testament , the first day of the week , is in every one of them in the Greek , one of the Sabbaths , in propriety of speech , and so its colourable pretence for a First day weekly Sabbath , is convincingly reprehended , as Scriptureless ; from 33 to 45 That five of these seven places mentioned in the four Evangelists , relate to the Paschal Sabbaths , and not to the weekly Sabbath , 33 to 41 That Believers in the times of Christ , and of his Apostles , before the New Testament was written , could find nothing in all their Scriptures of the Old Testament for a pretended First day Sabbath , 32 , 33 That in one place , where it is , The first of the Sabbath , this speaks nothing to any change of the weekly Sabbath , from the Seventh to the First day , but has a quite another meaning , both in the significancy , and in the intendment of that phrase , 35 , 36. 37 , 38 That the weekly Sabbath under the New Testament , is not barely , or no more than an half-holy-day , between Sun rising and Sun set , but that it is an whole Seventh-day from Evening to Evening , 38 That Christ's Redemption Work , as well as his Creation Work , has established the Seventh-day , to be still the weekly Sabbath day , 39 , 40 That Acts 20. 7. is no firm ground to bottom the pretended First day Sabbath upon , 41 , 42 , 43 Neither is 1 Cor. 16. 2. 43 , 44 That the eleven Disciples did not meet on Christs Resurrection Day , as a newweekly Sabbath day , in memory of that Rising , 45 That the weekly Sabbath , under the new Dispensation , is not left so much in the dark and deep , as some pretend ; but is clearly the Seventh-day in the plain Precept , as of old , 46 , 47 That the true stating of the Matter of right in this Question , about the weekly Sabbath , doth not depend upon Ecclesiastical History , Page 47 to p. 62 That mens cause of erring , of their great erring about this Controversie ( as in many other weighty Cases : ) is , because they know not the Scriptures , nor the Power of God , put forth in a word-way , 48 That the cause of mens erring , is not therefore , because they do not know and acknowledge , and own , either the Magistral dictates of Humane Rabbies , 48 Or the Ancient Records of Vncanonical Church-Histories , and Traditions of men , 48 , 49 , Or the Councils of the Sanhedrim , and the sayings of the ancient Fathers , 49 , 50 Or unwritten verities , to be as Scripture Supplements , to be received by the people from their Leaders , upon trust without tryal , 50 Or the judgement , opinion and practice of of those who are reputed the Learned and the Godly in the present Age , 50 Or the Natio-al Establishments in the matters of Doctrine and of Worship , in their humanely invented , and imposed confessions of Faith and stinted Leiturgies , 50 , 51 Or man-invented-Arts and Sciences of Philosophical Knowledges , and of university humane Learning , 51 , 52 Or the innate , or acquired powers of mens own rational Intellect and Will , 52 Or Natural Experiments , and fleshy sensations , 52 , 53 Or the unscriptural Impulses of Speculative Enthusiasts , 53 Or the doubtful questioning of unsettled Scepticks , 54 , 55 That our Faith is not to be resolved into the Authority of fallible men , but into the infallible veracity of the truthful Aelohim , 54 to 62 That the Old Testament Types and Figures did contain New Testament Institutions , as to particular Churches , Seals of the Covenant , Presbyters , Deacons , Diaconesses , 58 , 59 , 60 That Revel. 1. 10. Doth not prove any change of the weekly Sabbath , from the Seventh to the First day of the week , 62 to 65 Neither doth Psalm 118. 22-26 . 65 , 66 , 67 Neither doth Act 2. 1 , 2 , &c. 67 Nor Ezek. 43 , 25 , 26 , 27. 68 Nor Heb. 4. 9 , 10 , 68 to 145 Here the plain meaning and scope of this passage in the Epislle to the Hebrews , is given 68. 69 , 70 Here is further shewn , that the Day expressed in the ninety fifth Psalm , and referred unto by the Author of the Epistle to the Hebrews , is not to be understood of the First day of the week , as the weekly Sabbath-day , 70 , 71 , 72 That the rest spoken of in this , is not meant of the Weekly Sabbath Rest , 72 , 73 , 74 to 77 Where is opened the significancy of the Word , Sabbatism in the Graek , 〈◊〉 towed from Hebrew Origination , as many other Greek words are , 74 to 77 That the , He , mentioned in one passage of this part of this Epistle , is meant of the Believer , 75 , 76 , 77 That the parallel between Workers , Works and Rest , doth not hold in some things ; and where in it doth hold , is discovered , 77 , 78 , 79 , 80 Here is shewn , what are the works which Believers do rest from , when they enter into this Sabbatism , 79 , 80 The force of the conjunction , For , is shewn , 80 , 81 As also , what the import of the change of of the number , from the plural to the singular , is 81 , 82 And how this Rest , is both God's Rest , and the Believers Rest too , 82 , 83 Here is further manifested , that it is a mistake , to go about to found a pretended First day Sabbath upon the New Creation , as if it precisely began on the Day of Christ's Resurrection , 83 to 145 It is Premised , that it is a choice Priviledge , and a special Liberty , which Believers do injoy under the New Testament Administration of Grace , 84 , 85 Where also , some objections that do wrest Galat. 4. 9 , 10. and Colos. 2. 8 , 16 , 17. are answered , 85 , 86 , 87 And that the LORD Jesus Christ was Administrator under the Old , as well as New Testament Dispensation of Grace , 87 , 88 The particulars are here instanced in , What the old things are which pass away , and what the things are which do become new , 88 , 89 to 92 The renewing of the Covenant in the latter days , is spoken to , 92. 93 That there was a Covenant of Grace under the Old Testament Administration , is asserted and evidenced from the Scriptures , Page 93 to pag. 101 And that the whole of the Christian Religion , for Doctrines , Graces , Duties , Priviledges , and such like parts of that Religion , is one and the same , under both the Old and New Testament , 101 to 108 And in what sense the Seventh-day Sabbath is some ways a sign of this , 108 to 116 The new Worship was Typically signified in the Figuring pattern of the Old . This is also demonstrated , 116 to 120 And that the Law of Faith was a Law under the Old Testament Dispensation , 120 to 123 And that it is an errour to affirm , that the Decalogue has less in it than the Law of Nature : At also , that therefore , it was never intended for a mere or perfect Transcript of the Law of Nature , 123 Vnder this is discovered , That to this Decalogue it doth belong , to believe that the Soul is , 124 And to love our selves with a just and necessary Love , 124 , 125 And to take greatest care to save our souls above our bodies , 125 And to tame and mortifie all our fleshly lusts , in order to our Salvation , 125 , 126 And to deny all bodily pleasure , profits , honour , liberty and life , for the securing of our Salvation , 126 The Old Law of the Ten Words is proved in the Word of Truth , to be still the same both to Jew and Gentile . It was the Rule of Obedience to them under the Old Testament , as unto God in Christ ; and is still so a Rule unto us , under the new . Difference of Horizons , and of Climates makes no change of the Law of the Seventh-day Sabbath , 126 to 147

The Ingenuous Reader is earnestly desired to correct the Errours in Printing , especially those that do much disturb the sense , and quite alter the meaning .

Errours in the Margin are thus to be corrected in the Second Part.

For g Gen. page 5. line 1. read g Gen. 2. 2. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 1 Cor. 15. 3 , 14. p. 6. l. 17 , 18. r. 1 Cor. 15. 3 , 4. f. 17 19. p. 7 , l. 11. r. 17. 10. f. Acts 13 , 24. p. 11. l. 11. r. Acts 13. 14. f. 58. 13. p. 15. l. 16. r. 58. 12. f. Cor. 1. 16. p. 21. l. 35. r. Col. 1. 16. f. Gen. 28. p. 21. l. 40. r. Gen. 1. 28. f. Heb. 7 , 8. p. 21. l. 41. r. Heb. 2. 7 , 8. f. Aclum p. 27. l. 25. r. Atrium . f. 3. 12. p. 30 l 34. r. 3. 12. 〈◊〉 . f. 33 , 34. p. 31. l. 28. r. 32 33. f. 12 , 19 , p. 31. l. 43. r. 13 , 19 , f. Gnatrereth p. 35. l. 16. r. Gnetzereth . f. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 14. r. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 37. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. pag. 110. to pag. 120. of this Treatise p. 38. l. 11 , 12 , 13. r. pag. 91. to page 103. of the first Part of this Treatise f. 19 , 24 , 25. p. 39. l. 13. r. 19 , 24 , 26. f. 〈◊〉 John 4. 11. p. 41. l. 7. r. 1 John 4. 1 , f. Phil. 6. p. 44. l. 30. r. Philem. v. 6. f. & 10. 31. p. 45. l. 7. r. & 10. 34. f. 491. p. 45. l. 70. r. 490 , 491. f. John 26. 26. A As p. 45. l. 70. r. John 20. 26. Acts f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. l. 46. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. part p. 48. l. 20. r. v. f. Exod. 20. 40. p. 50. l. 59. r. Exod. 20. 4. f. Luk. 9. 4 , 5 , p. 53. l. 1. r. Luke 9. 54. f. pared with p. 57. l. 52. r. with . f. Numb. 12. 12. p. 60. l. 28. r. Numb. 12. 1 , 2. f. Jerem. 33. 6-15 . p. 61. l. 1. r. Jerem. 32. 6-15 . f. nus p. 64. l. 6. r. vus . f Gen. 2. 1 , 3. p. 64. l. 33. r. Gen. 2. 1 , 2 , 3. f. 20-11 . p. 64. l. 34 , r. 20. 8-11 . f. 1 Cor. 1. 18 p. 65. l. 32. r. 1 Cor. 1. 8. f. Mar. 21. 9. p. 65. l. 53. r. Mar. 11. 9. f. — 21 Mat. p. 65. l. 63. r. — 23. Mat. f. Heb. 3. 7. p. 69. l. 6. r. Heb. 2. 3. & 3. 7. f. 6. 24. p. 69. l. 10. r. 6 , 14 , f. Psal. 42. 3. p. 71. l. 11. r. Psal. 42. 2. f. 4. 13. p. 71. l. 30. r. 3. 13. f. Heb. 4. 7. p. 71. l. 47. r. Heb. 4. 7 , 8. f. 42. p. 72. l. 2. r. 12 f. 2 compared p. 72. l. 10. r. 4. compared . f. 10. p. 72. l. 23. r. 10 , 11. f. Heb. 3. p. 71. l. r. v. 3. f. Chron. 10. 33. p. 75. l. 35. r. 10. 33. f. 26. 44. p. 75. l. 46. r. 26. 34. f. 3. 22-19 . p. 76. l. 5. r. 3. 12-19 . f. Pag. 89 , 90 , 91 , 92 , 93. p. 77. l. 5 , 6. r. Pag. 71 , 72 , 73 , 74 of the First Part. f. 1. 1 Chron. p. 81. l. 27. r. 1. with 1 Chron. f. 33. 1. p 81. l. 30. r. 33. 6 f. 12. 16. p. 82. l. 24. r. 12 , 46. f. 1 King . 8. 36. Psal. 68. 9. & 79. 1 King 8. 36. p. 82. l. 34. r. 1 King . 8. 36. blot out Psal. 68. 9. & 79. 1 King 8. 36. f. 34 , 33 , p. 83. l. 1. r. 34 , 35 , f. Lament. 17. p. 83. l. 6. r. Lament. 1. 7. f. 81. 4. p. 83. l. 14. r. 8. 14. f. 4 , 5 , ch. 6. p. 87. l. 9. r. 4 , 5 & 6 chs . f. 2. 2. 6. & 45. 8. p. 87. l. 21. r. 2. 2 , 6. & 45. 7. f. Page 67 to page 93. p. 88. l. 1 , 2. r. Page 66 to pag. 74 , of the First Part f. Acts 95. p. 90. l. 8. r. Acts 9. 35. f & 3. 10. p. 91. l. 4. r. & 3. 12. f. 23-38 . p. 92. l. 14. r. 23. 28. f. 2 Cor. 2. 3 , p. 92. l. 24. r. 2. Cor. 3. 3 , f. 212 , 7. p. 93. l. 1. r. 21. 2 , 7. f. 15. 22-25 . p. 96. l. 16. r. 25. 22-25 . f. 25. verse p. 96. l. 22. r. 23 verse . f. 24-17 . p. 96. l. 27. r. 24-27 . f. z Pet. 2. p. 97. l. 4. r. z 1 Pet. 2. f. Deut. 32. p. 100. l. r. Deut. 32. 9. f. Ps. 25. 14. & 5. & 51. 6. p. 100. l. 7 , 8. r. Ps. 25. 14. & 51. 6. f. 1 John 2. 1. & p. 100. l. 17. r. 1 John 2. 1 , 2. & f. John 5. 59. p. 101. l. 13. r. John 5. 39. f. 22. 19. p. 103. l. 7. r. 22. 6 , 19. f. & 29. 29 , 29 p. 103. l. 26. r. & 29. 29. f. 1. 14. & 14. Psal. p. 108. l. 6. r. 1. 14. & Psal. f. dicto p. 108. l. 27. r. in dicto . f. 8-10 . p. 109. l. 5. r. 8-11 . f. Exod 31. 13 , p. 110. l. 9. r. Exod. 31. 13 , 16 , 17. f. 20-20 . p. 110. l. 13. r. 20-26 . f. Rom. 28 , 29. p. 110. l. 19. r. Rom. 2. 28 , 29. f. 11. 12. p. 110. l. 20. r. 4. 11 , 12. f. p. 111. l. 2. after these words , the New Dispensation , add this , Baptism is a sign , which was also a sign in the Type before : so also is the LORDie Supper , a Sign , 1 Cor. 10. 1 , 2 , 6. 1 Pet. 3. 21. Rom. 6. 3-6 . Acts 22. 16. & elsewhere . Mat. 26. 26-28 . 1 Cor. 11. 23-26 . f. Deut. 13. 14. p. 111. l. 16. r. Deut. 4. 13 , 14. f. & 10. 10 , 13. p. 112. l. 9. r. & 10. 10 , 14. f. 3. 6. p. 112. l. 16. r. 3. 5. f. & 9. 19. p. 113. l. 11. r. 9. 7 , 19. f. 1 Sam p. 113. l. 24. r. 2 Sam. f. &c. 29. p. 115. l. 25. r. & 29. f. John p. 115. l. 33. r. a John . f. 2 Chron. 25. p. 115. l. 40. r. 2 Chron. 25. 4. f. compare Psal. p. 116. l. 1. r. compare Psal. 19. f. — 1. p. 116. l. 6. r. — 10 f. John p. 117. l. 28. r. John 17. 8. Rom. 8. 34 f. 44. 10. p. 119. l. 6. r. 44. 20. f. p. 121. l 6. over against the sixth line , and the Asterisk , put these words , As Aemon , Aomen , Amen , Betach , Chasuth , Machaseh , and the like . f. Gen. 1. 15 , 1 , 6. p. 121. l. 〈◊〉 . r. Gen. 15. 1 , 6. f. Luke 12. 30. Luke p. 124. l. 8. r. Luk. f. 10. 27. p. 124. l. 9. r. 10. 27. Deut. 6. 5. f. 39. & p. 125. l. 4. r. 39. Mar. 12. 31. & . f. u John p. 128. l. 27. r. u. 1 John . f. & 7. 23. & 23. p. 129. l. 6. r. & 7. 23. & 13. 41. & 23. f. 11. 22. John 5. p. 130. l. 6. r. 1 John 5. f. 89. 7. p. 130. l. 17. r. 89. 6. f. 12 37. p. 132. l. 11. r. 12. 37 , 38. f. Numb. 15. 16 , 19. p. 132. l. 40. r , Numb 15. 15 , 16 , 29. f. 2. 2. p. 134. l. 6. r. 2. 1. f. 27 , 27 , p. 134. l. 7. r. 27 , f. 9 , 12. p. 134. l. 11. r. 9-12 . f. 2 John 5. 5 , 6. p. 135. l. 16. r. 2 John 5 , 6. f. Rom. 3. 39 , 30 , p. 135. l. 17. r. Rom. 3. 30 , f. Dan. 4. 15. p. 137. l. 26. r. Dan. 4. 35. f. Gen. 17. 18. p. 139. l. 14. r. Gen. 17. 8. f. 19 , 31. p. 140. l. 15. r. 19 , 23 , 31. f. 1 Chron. 34. 14. p. 140. l. 17. r. 2 Chron. 34. 14. f. 9. 16. p. 140. l. 23. r. 9 , 10. f. Mat. 25. p. 140. l. 24. r. Mat. 15. f. with Mat. p. 140. l. 29. r. with Mar. f. Ps. 22. p. 141. l. 34. r. Isal. 22. f. 2. 27. p. 141. l. 43. r. 2. 37. f. 64. & p. 143. l. 31. r. 44 , 45 , 46 , 47 , 48. f. 25. & p. 145 l. 15. r. 25. 21 , 22. f. 2 , 3 , 7. p. 147. l. 10. r. 2 , 4 , 7. f. 6. 4. p. 148. l. 18. r. 6. 45.

Errours in the Printing are thus to be corrected in the Second Part.

FOr put it page 2. line 9. read I put it . f. that might p. 2. l. 11. r. that I might . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 4 l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f. Jehova p. 7. l. 11. r. Jehovah . f. elsewhere p. 14. l. 2. r. elsewhere . f. will p. 14. l. 3. r. will . f. face p. 15. l. 59. r. faces . f. Jehova p. 17. l. 8. r. Jehovah . f. should p. 17. l. 45. r. what should . f. into the other p. 19 l. 2 r. in the other . f but fix p 23 l. 27. r. but six f. joyned Preposition p. 25. l. 57 , 58. r. Preposition joyned . f. of the week p. 26. l. 9 r. of the First week . p. 〈◊〉 Mount p. 26. l. 39. r. at Mount . f more First p. 26. l. 58. r. more finite . f. Pronoun p. 27. l. 7 , 8. 〈◊〉 . Pronouns . f. for this p 28. l. 4. r. for his f. that day . That seventh p. 29. l. 47. r. That day , That seventh , f. prvaricating p. 30. l 8. r. prrevaricating . f. mind . The p. 30. l. 21. r. mind , The. f. Jehovas p. 31. l. 5. r. Jehovahs . f. Parts p. 31. l. 8. r. Ports . f. Beasts p. 31. l. 8. r. Beast . f it . If p. 31. l. 14. r. it , If. f. Sixth . It p. 31. l. 47. r. Sixth , It. f. Promissary p. 32. l. 42. r. Promissory . f. breath and long p. 33 l. 16. r. breathe and longe . f. service they were to do . To p. 35. l. 5 , 6. r. service , they were to do To. f. for one of the sabbaths . In p. 41. l. 45 r. For , one of the Sabbaths , in . f. whether p. 43. l. 6. r. whither . f. a way p. 44. l. 1. r. away . f. After observe p. 45. l. 59. r. After , observe . f. of self evidencing p. 46. l. 20. r. so self evidencing . f. and the p. 4● . l. 38. r. the. f. Christs p. 48. l. 18. r. Christ . f. invaluable p. 48. l. 23. r. infallible . f. mans p. 48. l. 34. r. mens . f. Paul a Pharisee p. 52. l. 7. r. Saul a Pharisee : f. victuoso man p. 52. l. 26. r. virtuoso-man . f. God p. 52. l. 56. r. good . f. the End ; of p. 53. l. 3. 〈◊〉 . the End of . f. Writers p. 56. l. 12. r. Witness . f. other wise p. 56. l. 25. r. otherways . f. Spiritual p. 56. l. 30. r. Spirituals . f. Eustathius p. 57. l. 4. r. Eustachius . f. to whom p. 57. l. 30. r. too when . f. this . p. 59. l. 15. r. this . f. Convention p. 59. 4● . r. Conventions . f. to suffer p. 61. l. 51. r. suffer . f. the matter p. 62. l. 1. r. this matter . f. Threating p. 63. l. 5. r. Threatning . f. doth p. 65. l. 19. r. do f. much p. 67. l. 19. r. must . f. must be on p. 68. l. 23. r. must on . f. sSpan●gle p. 68. l. 35. r. not single . f. for Him p. 69. l. 30. r. from Him . f. f. so die p. 69. l. 42. r. so did die . f. unto p. 69. l. 44. r. into . f. demen p. 70 l. 15. r. demon . f. as went before . and so p. 70. l. 53r . As , went before , and So. f. clear p. 71. l. 6. r near . f. thereof p. 71. l. 11. r. therefore . f. History p. 71. l. ●5 . r. his time . f. Tenses p. 72. l. 19. r. Tense . f. deoote p. 72. l. 20. denote . f. of weekly p. 73. l. 8. r. of the weekly . f. appears p. 73. l. 37. r. as appears . f. do p. 73. l. 54. r. doth . f. fifty ninth p. 76. l. 16. r. ninety fifth . f. hold forth p. 78. l. 9. r. held forth . f. week , and p. 78. l. 20. r. week , particularly , not betweent he Seventh day of the week , and. f. openly p. 78. l. 23. r. only . f. injoyed p. 78. l. 48. r. injoy . f. the land of Canaan p. 78. l. 58 , 59. strike out the later of them . f. expression p. 79. l. 53. r. exposition . f far they p. 80. l. 16. r. far as they . f. All-suffering p. 80. l. 20. r. All ▪ sufficient . f. Christ 80. l. 38. r. Christs . f. thirty p. 80. l. 49. r. three and thirty . f. of p. 81. l. 3. r. to f. of it , the p. 82. l. 39. r. of it , Jehovah Aelohims Rest , yet , this not prove that , the. f. there p. 82. 42. they . f. pursued p. 82. l. 43. r. purchased . f. substance p. 88. l. 7. r. subsistence . f. But p. 88. l. 33. r. Put. f. the erroneous p. 88. l. 57. r. the old erroneous . f. the formality p. 88. l. 58. r. the old formality . f. mans Conversion p. 88. l. 59. r. mans conversation . f. far Ruling p. 90. l. 9. r. far from Ruling . f. Enemy the Turk be p. 90. l. 15. r. Enemy be . f. according as to p. 90. l , 22. r. according to . f. proclaimed Mount p. 90. l. 49. r. proclaimed at Mount . f. it Peters p. 90. l. 59. r. in Peters . f. excellent p. 91. l. 30. r. existent . The Turkish oppressing p. 91. l. 50. r. The Assyrian Babylonish oppressing . f. Returning Jews are called the Kings of the East p. 91. l. 48. r. Israelitites shall return from the East . f. Lamention p. 92 l. 16. r. Lamentation . f. for greater p. 92. l. 17. r. far greater . f. point any p. 92. l. 29. r. point at any . f. Adoption , Redemption p. 93. l. 6. r. Adoption , the Redemption . f. down to this p. 93. l. 31. r. down this . f. are com . p. 93. l. 36. r. are sweet com . f. Synonyms p. 93. l. 56. r. Synonymas . f. this love p. 94. l. 32. r. his love . f. another ; 〈◊〉 p. 96. l. 57. r. another word ; A f. Blessedness of p. 97. l. 25. r. Blessednesses . f. feared him ; p. 100. l. 21. r. fearing Him ; f. transgranssings p. 100. l. 39. r. transgressings . f. be larger p. 100. l. 48. r. be a larger . f. consession p. 102. l. 17. r. confession . f. innermost of the p. 102. l. 24. r. innermost of his . f. the Righteous , by faith he shall live ? p. 102. l. 37. 38. r. The Righteous by his faith , he shall live ? f. blessedness , p. 102. l. 51. r. blessednesses , f. sanctifie p. 103. l. 14. r. sanctifying you . f. expressed p. 104. l. 6. r. expected . f. was Hope p. 104. l. 9. r. was his Hope . f. of so much p. 107. l. 7. r. of much . f. of created p. 108. 149. r. in created . f. as have p. 109. l. 33. r. as has . f giving Institution p. 109. l. 45. r. giving Instruction . f. by the p. 110. l. 20. r. by this . f. thing p. 110. l. 44. r. things f. it p. 110 l. 59. r. it s f. accomplish p. 111. l. 2. r. accomplished . f. doth make p. 113. l. 29. r. doth not make . f. life p. 114. l. 1. r. light . f. observation in p. 114 l. 13. r. observation of . f. Degrees , p. 115. l. 1. r. Decrees , f. Wildernesses p. 115. l. 37. r. wilderness . f. where p. 116. l. 4. r. where-ever it is in every consideration , and in every subject where . f. the law p. 116. l. 16. r. a law . f. all Holy p. 116. l. 16. r. an Holy . f. Testament of Glory p. 116. l. 33. Testament-Glory . f. to rail it p. 119. l. 45. r. to nail it . f. under old p. 121. l. 4. r. under the old . f. do speak of p. 121. l. 40. r. doth speak of . f. by Faith in Grace p. 122. l. 41. strike out that . f. to fame p. 123. l. 44. r. to fame . f. order lines p. 125. l. 38. r. orderlyness . f. not the law p. 126. l. 11. r. the law . f. do these p. 126. l. 14. do not these . f also it is p. 126. l. 16. r. was it . f. this of p. 126. l. 28. r. this Duty of . f. to the the p. 127. l. 9. r. to the. f. strenthen for p. 127. l. 13. r. strengthen them for . f. bringing p. 127. l. 15. r. hindering . f. Christ's p. 129. l. 19. r. Christ . f. this of p. 127. l. 51. r. this law of . f. and twentieth p. 128. l. 6. r. and two and twentieth . f. or p. 128. l. 7. r. and. f. the thirty p. 128. l. 14. r. the end of the thirty . f. Truth p. 128. l. 19. r. Truths f. words written p. 128. l. 51. r. words were written . f. & 5. 30. p. 130. l. 12. r. & 5. 13. f. Mat. 23. p. 130. l. 17. r. Mat. 7. 23. f. obliged p. 130. l. 23. r judged . f. Second ; he p. 130. l. 31. r. Second word ; he . f. words p. 130. l. 33. r. word . f. according to p. 130. l. 34. r. against . f. continud p. 130. l. 45. r. continued . f. there p. 130. l. 46. r. their . f. and dangerous p. 130. l. 47. r. and how dangerous . f. must an p. 130. l. 52. r. must be an f. heat p. 131. l. 30. r. heart , f. Postery p. 131. l. 37. r. Posterity . f. Judgement p. 131. l. 48. r. Judgements , f. Novelties p. 132. l. 13. r. Notices . f. observed p. 132. l. 20. r. obliterated . f. Second p. 132. l. 26. r. sound . f. men , a p. 132. l. 33. r. men , besides children , but a great mixture also a. f. of Mount Sinai also doth shew , p. 132. l. 40 , 41. r. of , Mount Sinai also , doth shew , f. their p. 132. l. 49. r. there . f. when p. 133. l. 23. r. whom . f. and other the Kingdom p. 133. l. 23. r. and over the Kingdoms , f. not Jerusalem p. 133. l. 28. r. not only Jerusalem . f. to that p. 134. l. 53. r. so that . f. word p. 135. l. 20. r. words . f. and to preach p. 135. l. 24. r. when he came to preach . f. creature p. 135. l. 32. r. creatures , f. preaching and uniting to p. 135. l. 33. r. Preaching and Prophetying to . f. Prophets of p. 136. l 4. r. Prophets under . f. under the Apostles of p. 136. l. 6. of the Apostles under . f. the Principle p. 136. l. 21. r. the Principal , f. expressions , p. 136. l. 43. r. impressions , f. thus in , to p. 137. l. 21. r. thus , into - . f. not for p. 137. l. 22. r. not only for . f. their Scriptural p. 137. l. 36. r. this Scriptural . f. calenders p. 137. l. 40. r. contradicters . f. Jehovah's time p. 139. l. 31. r. Jehoshuah's time . f. Moah p. 139. l. 39. r. Noah . f. because Israels p. 140. l. 11. r. because of Israels . f. acknowledge p. 140. l. 43. r. acknowledgeth . f. Permen p. 140. l. 46. r. Penman . f. charge p. 140. l. 48. r. change . f. the proof p. 142. l. 57. r. for the proof . f. proomise p. 345. l. 21. r. Promise . f. it s . p. 145. l. 34. r. it f. threatning p. 146. l. 15. r. threatnings . f. circumstance p. 148. l. 40. r. circumstances . f. but are p. 148. 41. r. but what are .

A TRANSITION FROM THE FIRST to the SECOND PART .

IN this inquiringly-spirited Age , wherein there are such high Pretendings , and costly attempts , and industrious diligences used to me●●orate Philosophy by experimental Disquisitions ; putting other kinds of Learning upon some natural Advance , that . Arts may be more artful , and Sciences may be more Scientifick ; there is the louder Call given forth to the ingenious Professors of the Christian Religion to be upon a spiritual improve of those excelling Knowledges of this Art of Arts , and Science of Sciences , which has treasured up in it the most , both mysterious secrets , deep skills , and useful discoveries : Are other Talents traded withal , and shall this be napkin'd up ? Give me a man , who has attained to an eminent degree , and is still continuedly reaching after , and pressing towards , larger measures of practical skilfulness how to live over believed Truths , how to improve Scripture-Convictions , how to fill up Christian Duties , how to act sanctifying Graces , how to mortifie Corruptions , how to overcome Temptations , how to exercise spiritual Senses , how to bear crosses , how to enjoy priviledges , how to carry on , and to order all the affairs of his particular lawful Calling in a Scripture-way for Kind , for Principles , for Rule , and for Ends , how to grow up into the later-day-Glory , how to walk with God , how to have distinct fellowship with the Father , as the Father ; with his Son Jesus Christ , the Mediator , as such ; with the Holy Spirit , as the Holy Spirit ; in their several Offices and Relations : how to pass into such a mystical membership as may be an Heaven upon earth , how to manifest and evidence an universal-growing holy-Conformity , both in knowledg and in obedience to an whole Christ , and to the whole Word of Christ ; in short , how to be really a thorow Disciple of the LORD Jesus , daily perfecting his Christianity ; bring me such a one , and he shall be the wise man with me , whilst the vain affecters of humane wisdom may not expect to be advanced to such a degree in this religious School of Christian Learning . In the First Part of my endeavours to promote Scripture-knowledges , I went over the Journal or Diary of the first created week so far as to the end of the sixth day , culling out some few particular choice instances of Aelohims works in each of those six foregoing days of that week , reducing them to their true , proper , pure , primitive , created nature , or being , according to Scripture-Revelation , as an exemplary Specimen or proving tryal for the due advancement of Word-learning by the most approved and best-fitted means , thereby to discover and to correct several errours in Paganish Philosophy , to reprove and to reform the lazy negligence and superficial knowledg of some , to quicken and excite the industry of others , and to facilitate and direct their studying , that , they may no longer deter themselves from deeper researches into the incomparably best science by any appearing difficulties . Having thus my self had a spiritual view of the created World through a Scripture-glass : put it into the hands of the discerning Reader for him a while , to delight his eye with the clear prospect of so beauteous an Object , that might a while withdraw , and feast my thoughts with sweet meditations upon Jehovah , and upon his word , and his works . See , and admire , O my Soul , what a glorious structure the wonder-working Creator hath set before thine eyes of Sense , of Reason and of Faith ! If thou ascend into the higher Heaven a a Revel. 17. 14. and 19. 16. Psal. 48. 2. Esa. 14. 13 , 14 , 15. Acts 7. 55 , 56. Job 26. 6 , 7 , 9. and 37. 9 , 22. Esai . 6. 1. and 66. 1 , 2. , there above the lower visible world maist thou take a pleasant view of Jehovah , Christ in his human glorified Nature , the King of Kings , and Lord of Lords , sitting on the glorious Throne of his exalted Majesty , at the right hand of his Father , negotiating all the weighty affairs of such , more especially , whom the Father hath given unto him ! There he continually presenteth himself and the All-sufficiency and full satisfactoriness of his sacrifice and oblation , and the purchases of his passion , and the merits of his death ! There he appears in a Court both of Justice and Mercy , as an Advocate before the face of God making intercession for thee , that , all procured benefits may be made effectual for thee ! In that highest world , there mayst thou see , thousand times thousands ministring before the LORD , and ten thousand times ten thousands of glorious Angels standing before Him , these with the Spirits of just men perfectly sanctified , worshipping before the throne of God : and of the Lamb , where his Servants serve him , and see his face ! O my Soul , be thou in the Spirit with those , doing their work and enjoying their priviledg , by improving a mystical Membership ! Lo , there the new four-squared City , Christ's Father's house , which he is gone before to prepare , that He and His good Disciples may be together there ! Enter in there and take possession of thy mansion ! Behold , above this lower Firmament are the Treasures of Rain and of Dew , of Snow and of Hail , of all the upper waters ! when thou hast been there , where thou hopest to be for ever , come down a while , and let thine Eye glance it self upon the visible objects of this middle world ! seest thou the yonder azure expanse ! O what a goodly Canopy hath the LORD spread over thy head ! observest thou what glittering spangles the starry studs are , what shining balls the Sun and Moon are ! how glorious is their beauty , how golden are their beams , how operative their influences ? All that vast space of Heavens which my eye can compass , the Sun , the Moon and the stars these are thine , a Part of thy Portion : how useful a Creature is that light , by which other visibles are discovered and discerned ? Here mayst thou see the cloudy bottles and the flying Fowls , Here is the Air in which thou dost breath ; step one stair lower now and walk the earth a while . If thou well observest it in its seasons , in its springing verdure , how lovely doth it appear in it 's garnished ornaments and green attire ! green ! a colour both pleasing and strengthening to the Eye ; whereas , if it shewed its beauty only in white , it would dazle thy fight into a blindness : O what admirable variety is there here ! The grass I tread on , how many are its kinds , of how great benefit is this : The herbs were made for my use , and they have often served at my Table , and have been both for food and for medicine : how often have the flowers perfumed the Air for me , and brought me in their sweetness , in their way of natural perception taking some kind of delight , that , their maker has put any thing into them that might be pleasurable to me ! How many are the sorts of Fruit-bearing-trees , and how often have their fruits dropt themselves to me , and yielded themselves to my gathering , and several of them have travelled scores , hundreds , and some of them thousands of miles , to visit me , and to let me know from Christ that much of the end of their being was to find out my hand and to fill my mouth ! How many springs have been flowing , and Rivers running , and wells filling , to afford me water ! How often have I eaten of the kidneys of wheat , of the finest of the flower ! How often have the well-fed both of the flock and of the herd parted with their lives , to make meats and feasts for me ? What shall I say , how many thousands of hands have wrought hard for me , who never saw my face , nor knew my name ? The Ploughman , the sower , the reaper , the in-gatherer , the thresher , the winnower , the seller , the miller , the kneader , the baker ; the carder , the spinner , the weaver , the dyer , the clothier , the taylor , with multitudes of more , and all these , under my LORD Jesus Christ , my Servants , employed by him for a supplying good to me ! Shall I now dig deep and get into the bowels of this earth ? O what a hidden Kingdom of subterraneous minerals is here ! Here are the roots of those Trees , which have afforded their beams of Timber for my habitation ! Here are the quarries of stone , which have yielded materials to raise up walls for me to dwell safely within ! Here the Colliers dig hard to send in winter fewel to me ! Here the Searchers after the mines , do find out the Tin and the Lead , the Iron and the Steel , the Brass and the Copper , the Silver and the Gold , which so often have brought me in some of their necessary Supplies . If I go down to the Sea , the great and wide Sea , in a Ship , there I may see the works of Jehovah , and his wonders in the Deeps , in the great waters which are b b Exod. 20. 4. Deut. 5. 8. Psal. 24. 1 , 2. Job 11. 9. 2 Pet. 3. 5. Gen. 1. 9 , 10 , 22. under the earth . How large and how deep a Subject is there here to swim and to fail in ? There are things creeping innumerable both small and great , there the Whales , the Sea-dragons do play in the troublesom Deep , at the bottom whereof is the mire of Depth , where is no standing . And now , my Soul , thy meditations have led thee to the lowest world , to Hell beneath ; a place out of which the Creator will fetch the glory of his Justice ; a place full of terrible confused darkness , a place of torment . Here I see c c Job 38. 8 , 9 , 10. and 10. 21 , 22. the two-leafed-doors , unfolding and opening of themselves before my thoughts , through which passage , when the damned are entred , these doors do close themselves over such d d Job 26. 7. Luke 16. 26. Psal. 40. 2. Job 33. 22 , 24 , 30. Psal. 16. 10. and 49. 15. Ezek. 32 , 18-32 . , and they are left to sink and to fall down into the gulphy , empty , space , a dark , dreadful deep , where are no walls to hang by , nor any stay to rest on , where the black passengers bound hand and foot are thrown down ; being amazingly surprized with overwhelming horrour , full of fears they sink lower and lower e e Mat. 16. 18. Job 38. 17. Psal. 9. 17. and 107. 18. Job 33. 22 , 24 , 28 , 30. Job 17. 16. Luke 16. 23-28 . Prov. 15. 11. Mat. 11. 23. Esai 14. 9-15 . , till the bottomless pit of Hell do open its mouth upon them , gaping wide to swallow them down into a foul and hideous prison , a doleful place where are yelling Complaints , and howling noises , woful out-cries and frightful shrieks . Thus have I taken a short view of the manifold marvellous works of Jehovah Aelohim , as made in admirable wisdom ! How ample and large , how clear and splendid , how illustrious and magnificent is his name in all the earth , who hath given his glorious Majesty above the Heavens ! who , or what am I , that , he hath given me such an excellent formation , as to behold and admire , to acknowledg and confess his incomparable perfections in his gracious words , and in his glorious works ? That , he made me a tongued Trumpeter to proclaim and to commend his power and skill in so wonderful a Creation ? and that he has not taken me hence , before I left behind me some written , printed , Testimony of his Royal Excellencies . I was now passing into a Sabbath-enjoyment , as the last and best day of the Week , to take my sweet repose in him , who formed all these things , and who had brought forth such a world somewhat for me , vile unworthy sinful me . But that which was and is , through the Grace of God , an Holy Rest to me , has been , and is like further to be , through the corruptions of men , a troublesom Controversie from them . Must I now be made a man of contention , who have so much desired and endeavoured to be a man of Peace ! My LORD is going forth in his comely Honour , riding upon the word of his Truth , and he will prosper : His Truth is victorious ; for this must I be valiant and earnestly contend in his strength : For this end was he born , and for this cause came he into the world , that he should bear witness unto the Truth ; Every one that is of the Truth , heareth his voice : Happy is he , who has a good report of the Truth it self .

In the Order of my pursuit after the refining and raising of useful Arts and profitable Knowledges , I am now led to that day , the Seventh , which is the last day in the week , wherein Aelohim the Creator himself did Sabbatize ; on this day he rested to contemplate his own Works : For , having now framed and disposed the glorious Fabrick and the goodly structure of the whole Universe ; and having put it into its beauteous ceconomy and regular Polity , he closeth the week with a day , blessed above all the other foregoing days of the Week . The righteous cause of which sanctified Day I am now to plead , against the many Contenders against it .

Having thus in a former Treatise , attended , followed and walked with Aelohim in some of his great Works on the several distinct six foregoing days of this created World ; I am now brought to Sabbatize , and rest with , and in , Him , on his Weekly-seventh-day-Sabbath . There are divers profitable Disquisitions that might be made with respect to the Seventh , which is the last , Day of every Week ; For the advancement of this Holy Art , and for the Improvement of this Spiritual Science , which would be a great promoting to this useful Learning : As ,

Q. Whether every Day of the week be of equal length ? Particularly , whether the Seventh-day , which is the last day in every week , be not longer in time , and have more minutes in it , than the First day of the week ? If the Seventh-day be found longer in time , it has a concreated Excellency , in nature , unchangeable , dignoscible to Sense .

Q. Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be from Shabath , or from Jachab ? If from Shabath , there are many Truths and Duties which that word would clear up , and also demonstrate the Observation of the weekly-seventh-day-Sabbath before the Promulgation of the Law of the Ten words at Mount Sinai .

Q. Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do point out the daily and weekly seasons of created , instituted time , for daily-evening-and-morning-Worship , and for weekly-Sabbath-Worship ?

Q. Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not in divers Scriptures set out the Seventh , the last , day of the Week ? and this , in some places , before Aelohims proclaiming of the Ten words , at Horeb ?

Q. Whether , the LORD Jesus Christ , having risen again the Third day according to the Scriptures , that Third day , be the Full complete Third day from the time of his burial ? and what that particular large day of the week was ? and what the certain hour of that particular large day was , in which He did actually arise ? and what Scripture-evidence there is of this , which is queried , not at all in the least to question the Truth of his Resurrection , which we firmly believe , but rather to strengthen our Faith therein , and to promote Scripture-knowledg of the Doctrine of Christs Resurrection , upon which the whole of the Christian Religion doth so much depend , and for some other good ends ?

For the present there are some weighty reasons , why I do not interpose my own Apprehensions about these Quaeries , but leave them to those , who are of studious inquiring Spirits , who by a deeper search into the word of Truth in the Supplies of the Holy Spirit , may make those Discoveries that will at once , both convince , and shame the ignorant-mistaking-World : Whilst , for the better satisfaction of serious seekers after Christs mind about the weekly-Sabbath , I shall in a Word-way , through the whole Scripture , where this Case is spoken to and of , treat of this one Enquiry , returning a plain , and , as I judge , a full Answer thereunto .

Q. Whether , the Seventh Day , which is the last Day in , and of , the Week , in the weekly Revolutions and orderly Returns thereof , has been from the beginning , and so continued to be all the old-Testament-administration of Grace through , and be so under the New Testament Dispensation of Grace all along to this Age of the Church , and will be so to the end of this World , the weekly-Sabbath-day ?

A. The Seventh-day , which is the last day in , and of , the week , in the weekly Revolutions and orderly Returns thereof , has been from the beginning , and so continued to be all the Old-Testament-Administration of Grace through , and is so under the New-Testament-Dispensation of Grace , all along to this Age of the Church , and will be so to the end of this World , the weekly-Sabbath-day . The whole Scripture is profitable for this Doctrine , and for this Duty .

This closing part of the History of the Creation is express for it . When Jehovah Aelohim had finished all his Works , relating unto the six foregoing days of this one week : f f Gen. 2. 2 , 3. Exod. 20. 10 , 11. Hebs . 4. 3 , 4. The LORD Christ now on the Seventh-day actually perfected , and will continue actually perfect in the whole , and in every part of it , His delegated-work , which he had made ( adornedly-really to exist preparedly perfected , ) and He did then Sabbatize , ( and his will was , is , and will be , that from thence his people shall Sabbatize , ) ( ceasing , resting , from other motion and work of the fore-mentioned creating kind ) In a Day , that Seventh from all his Work , the which he had made , and he did and will bless ( in word and in deed , in a continued way in the weekly revolutions of it , as long as weeks shall last in this world ) That day , That Seventh , and he did and will sanctifie ( by severing it from a common use , and destinating it to an Holy Use , accomodating it to instituted Ordinances of solemn Worship , ) the same , because in it he hath sabbatized , and will Sabbatize , from all his work , the which he had created ( pure without spot or blemish of corruptness or uncomeliness ) for to make . This Seventh is a Number completely perfecting the Week : For , when such a number of days hath filled up the week , then we begin again , with one , second , third , fourth , fifth and sixth , till it comes to another seventh : And there the Week in the continued revolutions thereof doth , still receive a perfective end . The Greek Interpreters g g Gen. 2. 2. here ( as in a many of other Scriptures else where ) are Corrupters of the Hebrew Text , who do translate , in the sixth day , for the Seventh , and their pretended reason is frivolous , lest the Heathen should think , ( mistaking the phrase ) that Aelohim did work upon the Seventh-day-Sabbath . Whereas he had finished the whole , and every part of his creating work upon the several six foregoing days of this one week of the created world : Only he did that on the Seventh-day , which was proper Sabbath-Work : As the h h Mar. 2. 27. The Sabbath was made . Exod. 20. 11. Hebrew 4. 3 , 4. John 5. 17. making of the Seventh-day , the resting from other Functions upon it to institute and observe Sabbath-duties , employments and priviledges , the blessing of it , the sanctifying of it , together with his preserving of the Creatures which he had made on the six foregoing days , and with his and his Fathers providential working to the upholding of them in their Being . Those who do call the First day the Seventh day , and the Seventh day the sixth day , making the First day to be both the First and the Seventh day , and so do alter the names of the number of all the rest , do invert the Order of nature in the First Creation : For , although in consistent quantity ( such as Extension of parts one beyond another , ) there is not one , second , third , fourth , and so on , or not one first , and another last , put into the nature of that created Being ; because , these are not really in the confistent Nature thereof ; it being consistent altogether , and so the first part may be the last part , or the last part the first part , according to mens common notion , and reckoning and appointing of it to be so , the LORD not having instituted herein any such Order of Numbring , where we are to begin , and how to go on , and where to end : yet , in quantity successive , as in duration , and in time , this is of a different consideration , both in the nature of the thing and in Aelohims institution : For this is really such in existence , truly subsisting , whether we imagine it or not ; neither is it left in our power to our disposal , to put them into any other Order than the creating Messaiah hath , so far as doth respect his established times and his instituted Seasons : There is one day , a second day , a third day , a fourth day , a fifth day , a sixth day , and a seventh day , in the several successive natures and durations of every one of them : Here is part after part by temporary succession in a most direct line , and in its proper Partitions and terminating points , by an unchangeable Law , and well-setled-order , of the standing Creation . The Work of the six foregoing Days Aelohim did rest from ( leaving man an example to follow him herein ) on the Seventh-day-Sabbath . The Seventh-day is to be remitted unto Workers , who laboured in their several lawful Functions on every day of the week before ; and i i Exod. 20. 11. therefore Aelohim blessed this Seventh-day ; because , he himself rested on it , and sanctified it , unto Adam ; the Sabbath was made k k Mar. 2. 27. See Hutterus Hebrew . for Adam , for all mankind in him . He hath made , he doth , he will , make it a blessed day in its weekly returns unto the due diligent observers thereof , in obedience to his Command , in obsequiousness to his Will , in Conformity to his Example , in Faith on his Truth , Power and Promise : For , this Day hath he severed unto his own service along . That Expression l l Gen. 2. 3. Here is , Him , This , It ; The same , or some such like relative to be understood ( as Prov. 3. 27. Eccl. 2. 11. ) , For-tomake , or to-do , doth not so appear to belong unto , he had created , as to relate unto , he will sabbatize , or ceasingly rest . The preceding Hebrew accent , doth somewhat teach this , which doth often distinguish ; so that , it signifies that Adam and his posterity ought to do this ; to observe the Seventh-day-Sabbath , as holy and consecrated to Jehovah Aelohim , it is their bounden duty to do the same : The like phrase we find m m Exod. 31. 10. Deut. 5. 12. 15. so , to do the Passover , Deut. 16. 1. Mat. 26. 18. Heb. 11. 28. To do the feast of Booths . Deut. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere in the Hebrew , to make or to do the Day of Sabbath , or the Sabbath : Which is to observe , to keep , or to celebrate it . The expression is full , noting , that , that Instituted-Seventh-day-Sabbath-work may not be left undone for that time , or put off to any other season , either before or after . Having thus somewhat explained and applyed the Expressions concerning the Weekly-seventh-day-Sabbath in its primitive Creation and unchanged Institution ; I am now to make a little way for the giving the Reader a more particular distinct full Account , according to the Scriptures of Truth , why I do judge that the Seventh-day , which is the last day , in every week , in the weekly Returns of it , is alone that particular peculiar day in every Week , which is the Weekly Sabbath-day , to be kept Holy unto Jehovah Aelohim , in obedience to his command , as such , that is to say , as the alone weekly Sabbath-day . If any man hereafter will engage by Writing or Printing in this Controversie against me , whereby to endeavour to build up , if he could ; his first day , on the ruines of the Seventh-day-Sabbath ; let him take notice and remember , that I mention my Judgment on this ( as in other cases ) Subject-matter to be according to the Scriptures of Truth , and that I expect both he and I should submit our Judgment and Practise unto the Autoritative , decisive Judgment of the Spirit of Christ in the word of Truth : Those that do resolve such cases of Conscience about Duty or Sin into other Authorities , do judge , but according to appearance : That judgment which is n n John 7. 23 , 24. 1 Cor. 10. 15. and 7. 25 , 40. 1 Cor. 15. 3. 14. Acts 17. 2. and 18. 28. John 5. 39. Acts 17. 11. Job 6. 25. righteous judgment is such as is according to the Scriptures : Words of Rightness , O how powerful are they ! As for other arguing it hath not that Efficacy of convincing : Pauls way of reasoning was out of the Scriptures , and his Method of proving was from the Scriptures ; and Apollos took the same course to convince the erroneous : They are the Scriptures that we are to search , which those of Berea did daily , even when a Paul was the Speaker to them , which did evidence them to be a good kind of Christians and Believers . o o Rom. 1. 2. 2 Tim. 3. 15. Dan. 10. 21. John 17. 17. 2 Tim. 2. 15. Rom. 15. 4. 2 Tim. 3. 16 , 17. Deut. 4. 1 , 2. Prov. 30. 5 , 6. Revel. 22. 18 , 19. Deut. 12. 32. Joh. 20. 30 , 31. Gal. 1. 8 , 9. 1 Tim. 6. 3 , 5. Mar. 7. 7 . -13 . These Holy Scriptures are the Scriptures of Truth . The Word of Christ is the Word of Truth : It is The Truth . If any bring a Doctrine or a Reproof , or a Correction , or an Instruction , they should have whatsoever things were written aforetime to be written for these ; the whole Scripture must be shewn to be profitable for these , it was given for such an end , That , the Man of God may be perfect , throughly furnished unto all good Works . We may not add unto the Word which Jehovah doth command us , neither are we to diminish ought from it , that , we may keep his Commandments , who is the God of his people , which he doth command us . These Holy Scriptures are they which are p p 2 Tim. 3. 15 , 17. Mat. 22. 29. Mar. 12. 24 , 27. Gal. 1. 8 , 9. 1 Tim. 6. 3 , 4 , 5. able to make us wise to Salvation : Though eminent Apostles , or an Angel from Heaven preach any other Gospel unto us than we have received , we should carry our selves towards him , as towards one excommunicate : If any ; let him be what he will , though he have never so great a name for Learning and for Religion , do teach otherwise , and come not up to wholesom Words , the Words of our LORD Jesus Christ , ( these are nourishing healthy food , other words not agreeing with these , are empty q q Jerem. 23. 28 , 29 , 30. Chass ) and to the Doctrine which is according to right Worship , we should withdraw our selves from such . It has been great encouragement and sweet satisfaction unto me for divers years , that I have Christ and his Word , his Will and his Law for me in this Holy Contest : His ten Words or Commandments , how perfect and complete , how standing and unchangeable a Rule of life are they in all and every of the matters of Duty to be performed , and of Sin to be avoided ! r r Exod. 34. 28. and 31. 18. Deut. 10. 4. & 4. 13. Psal. 19. 7 , 8 , 9. John 10. 34 , 35. Jam. 1. 25. Deut. 5. 22. Psal. 119. throughout . Joh. 15. 7 , 10 , 14 , 15. Mat. 5. 17 , 18 , 19. rom. 3. 31. Luke 16 , 17 , 29 , 31. Psal. 93. 5. and 111. 7. 1 Per. 1. 23 , 24 , 25. It was Jehovah Christ himself who by his Spirit from his Father wrote upon the two Tables , the Words of the Covenant , the ten Words or Precepts . This Scripture more especially ( I undervalue not any of the rest , though this have its signal remark ) cannot be broken : This is a perfect Law : These words Jehovah spake , and he added no more . Christ would not have us so much as think , that he came to destroy ( to dissolve ) the Law ; he came not to dissolve but to fulfill . He confirms it by an high Asseveration , that , till Heaven and Earth do pass , one Jod or Chirek ( one either Consonant or Vowel , or any thing else originally belonging thereunto ) shall in no wise pass from the Law , till all be fulfilled . Whosoever therefore shall break one of these least Commandments ( and such do the most of men compt the weekly Sabbath , though misjudgingly ) and will teach men so , he shall be called the least in the Kingdom of Heaven ; but whosoever shall do and teach men the same , shall be called Great in the Kingdom of Heaven . This Law is established : This Law or Testimony is sure , or faithful , or firm , or constant ; it endures for ever , it is standing-abiding , continuing firm yet , and perpetually . This is the s s Compare Gal 6. 15. 16. with 1 Cor. 7. 19. Phil. 3. 16. Isai. 8. 16. 20. Deut. 10. 4 , 12 , 13. Prov. 8. 8 , 9. Prov. 6. 20-23 . Jam. 2. 10 , 11 , 12. Luke 17. 19. Ezek. 18. 19 , 21. Jer. 7. 23. 31. Lev. 10. 1. Mar. 28. 20. Rom. 4. 15. & 5. 13. 1 John 3. 4. Ezek. 18. 10 , 11. Lev. 4. 1 , 2 , 13 , 14. Rom. 3. 20. & 7. 7. 1 King 8. 9. Deut. 10. 5. Exod. 25. 16 , 21 , 22 , 23 , 24 , 25. Rule of the New Creature ; by this must we walk : This is to be bound up and sealed among Christs Disciples : To the Law and to the Testimony must we refer all our Controversies in Religion for Determination and Resolution . If any speak not according to this Word , it is because No morning-light is as yet in them . Here is the full comprehensive of what is our Duty to do : Where ( or for what ) no Law is , there is no Transgression ( or neither a Transgression ) Sin is not imputed , where is no Law ; for , Sin is a Transgression of the Law : Then a Soul is guilty , when it sinneth against any of the Commandments of Jehova , in what ought not to be done , and shall do against any of them . This Law of the Ten words was put into the Ark , and this alone , and nothing else but this put there ; in which it was so closed , as that it was not to be taken out or changed , having a Crown of gold , by Jehovah's own appointment , put round about it . This particular Law of the weekly-seventh day-Sabbath has a special mark of t t Exod. 20 . -11 . Deut. 5. 12 . -15 . remembrance fixt unto it at the very entrance into it . This must not be forgotten to be kept Holy , and the Works of our particular Functions are expresly prohibited to be done on it . This Seventh-day must be sanctified , as the weekly Sabbath of Jehovah our God ; because , all and every of those weighty Reasons , which Jehovah Aelohim , the Law-maker , the Law-giver himself hath assigned , and rendred , ( and no Reasons can be so demonstrative and convincing as those which he doth give who is only wise , ) from whence to inforce and perswade Obedience to his Command in observing of a Weekly-Sabbath-day Holy to him , do properly belong and are applicable to the Seventh , which is the last , day in every Week in Order of time in the weekly returns of it : As the weekly Sabbath-day , and to no other day of the Week , as such neither to the first , second , third , fourth , fifth or sixth day u u Exod. 20 . -11 . Deut. 5 . -15 . Gen. 2. 2 , 3. Ezek. 46. 1. Luke 13. 14. . Six daies ( in the week ) we are to labour , and the Seventh day ( in the same week ) is the Sabbath : The Seventh-day , the seventh-day , has its peculiar Note of Honour put upon it w w Gen. 1. 5 , 8 , 13 , 19 , 9. 3 , 31. & chap. 2. 2 , 3. Ezek. 46. 1. . There can be but one Seventh day in one Week in the weekly Order and Succession of the Seven days , though each of the other foregoing six days in the week are one of seven ; or one of the seven daily parts of weekly time : Every one of the other days of the week have another name , as one , the second , the third , the fourth , the fifth , the sixth . Only the last day of the week is called the Seventh day , and the Sabbath day ; Weeks will be to the worlds end , concluded within the compass of Seven days . One of Aelohims Reasons is , because , he x x Gen. 2. 2 , 3. Exod. 20. 11. rested upon the seventh day , upon that , and that only , which is the last day in the week , and upon no other day in the week , as a weekly Sabbath-day . This History of the Creation doth go this day over y y Gen. 2. 2 , 3. three times , on , or in , the Seventh-day , the Seventh-day , the Seventh-day , Aelohim rested ; and again a second time He rested : Afterwards in Moses time , a little z z Exod. 16. 23 - . 30. before Christ's Proclaiming of the Law of the Ten words at Mount Sinai , the Seventh-day , and the rest or Sabbath on it , are several times mentioned , the Seventh-day , the Seventh-day , the Seventh-day ; and a fourth time the Seventh-day : The Rest of the Holy Sabbath ( or a Resting of Holy Rest , for Sabbath signifies a Rest . ) a Sabbath , the Sabbath , the Sabbath , the People rested on it . a a Exod. 20. 1 i. At the Promulgation of this Law , this same Reason is resumed again ; For in six days Jehovah made the Heavens and the Earth , the Sea , and all that in them is , and rested the Seventh-day , and therefore His people ought to rest on the same day , as the Holy-Sabbath-day . The Scriptures do carry this further along after the Promulgation of it . b b Exod. 31. 14-18 . & 34. 21. ( and 23. 12. ) & 35. 2. Lev. 23. 3. Deut. 5. 14. Six days shall men work , but on the Seventh-day , the Seventh-day , a Sabbath , a Sabbath of rest , a Sabbath-day , the Sabbath , the Sabbath , Jehovab rested on this day , and refreshed himself . Six days thou shalt work , but on the seventh-day thou shalt rest , thou shalt rest . Six days shall work be done , but on the Seventh-day , there shall be to you an Holy-day , a Sabbath of rest to Jehovah , the seventh-day is the Sabbath of rest , the Sabbath ; the seventh day is the Sabbath to Jehovah . Thus also in the c c Jer. 17. 19 . -27 . Neh. 10. 31. & 13. 15-2●2 . After-Prophets , in Jeremiah's days , Bear no burden on the Sabbath-day , the Sabbath-day , the Sabbath-day , the Sabbath-day ; sanctifie the Sabbath-day to do no Work therein . The Sabbath-day , the Sabbath-day : Thus in Nehemiah's time , that zealous Reformer would not suffer Ware or any Victuals to be brought to be sold on the Sabbath-day , on the Sabbath-day , on the Holy-day , the Sabbath-day , the Sabbath , the Sabbath-day , the Sabbath , the Sabbath , the Sabbath . No burden shall be brought in on the Sabbath-day , the Sabbath , the Sabbath-day d d Luke 23. 56. Hebr. 4. 4. . The New Testament also doth take special notice of this : The Seventh-day has the name of Sabbath or of Rest , given it there , above three●●ore times They rested ( Christs followers were silent from the Works of their particular Functions ) the seventh-day . The Seventh-day God did rest , the seventh-day from all his Works . None of all this is said of any other day of the week . Particularly not of the first ; and therein the LORD Jesus Christ is the great Exemplary Pattern for his Disciples to imitate and to follow , he rested on that Seventh-day ; and therefore his people must also rest on the same seventh-day . e e Exod. 20. 8-11 . Thus he himself doth argue . He was f f Gen. 2. 1 , 2 , 3. the First-seventh-day-Sabbath-Observer , and under all the several Administrations of Grace , He called upon his People to do the same . In the days of his flesh here on earth after he was born of the Virgin Mary g g Luk. 4. 16 , 31. Mat. 12. 1 , 2 , &c. Mar. 2. 23 , &c. Luk. 6. 1 , &c. & 13. 10 , 15. John 5. 9 , &c. Mar. 1. 21. & 3. 1 , 2 , &c. Luk. 14. 1 , &c. , he through the Weeks of his life yielded Obedience unto this Command , by keeping the Seventh-day , as the weekly Sabbath-day , and no other day in the weekly return , as such : And this was , and is a part of that perfect Righteousness , which every sound h h Rom. 4. 4 , 6 , 24 , 25. Phil. 3. 9. Rom. 5. 12● 21. Gal 4 4 , 5. Rev. 19. 8. Isai. 45. 23 , 24 , 25. 2 Cor. 5. 19 , 21. Rom. 13. 14 , Gal. 3. 27. Jer. 23. 6. believer doth apply to himself , as his Plea of Justification in the sight of God for his Sin of Sabbath-breaking , and every such believer is i i 1 Pet. 2. 21 , 22 , 23. Eph. 5. 1 , 2. 1 John 3. 3. 4. John 1. 16. 1 John 2. 1-6 . & 4. 17. John 15. 7 , 10 , 12 , 14 , 15. Mat. 11. 27-30 . John 13. 34. & 12. 49 , 50. & 17. 8. 1 Cor. 11. 1. Heb. 12. 2. Mat. 5. 16-19 . Rom. 3. 19-31 . Mal. 4. 2 , 4 , 5 , 6. and Rev. 14. 12. & 12. 17. & 22. 11 , 12 , 13 , 14 , 18 , 19. to conform in Sanctification to Christ in all the Acts of Christs Obedience to this Law of the ten words : He , as his Custom was , went into the Synagogue on the Sabbath-day , and stood up for to read . He taught the people , such as would give him the hearing , on the Sabbath-days . And whither shall we go to get our selves cloathed with Sabbath Righteousness , but unto him , putting on this Lord Jesus , and making this Jehovah to be our Righteousness ? How can there be such an apt , proper , distinct , suitable , Sabbath-Righteousness from Christ , applyed to the Soul , but by those who make out after that weekly seventh-day-Sabbath-Righteousness , which was in its perfection in Christ ? Those that observe any other day of the week , as the weekly Sabbath , cannot so directly go to Christ for such a days Righteousness , not particularly for the First-days Righteousness , as to a Sabbath ; which First day Christ all his life through never observed , as the weekly Sabbath . He has left us an example ( a Pattern , a Copy , such as Writing Masters do leave to their Scholars ) that , we should follow his steps . He that saith he abideth in Christ ought himself also to walk even as he walked : Because , as he is , so are we in this World , ( if we keep to his Rule and Example , for the Scripture speaks of things as they ought to be , taking it for granted that they be so , and they are so , so far forth as Believers do act regularly like themselves , as doth become them . ) According to this Pattern we have k k Act. 13. 14 , &c , Act. 17. 1 , 2 , 3. & 16. 13-16 . and 18. 4. Paul practising after Christs Ascension into Heaven , on every Sabbath-day ; it was his Custom and Usage , his constant Practice l l Compare Luke 4. 16. with Act 17. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As it was , so to Christ , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ , the same Expression , that sets out Christs continued weekly observing of the Seventh-day-Sabbath that it was usual to him , is affirmed also of that eminent Servant of his ; That , it was also usual to this Paul , O that the same might be truly testified of more in our Day , of Leaders and of their People , that , Christ might hold such forth before others and say : Here are they that keep the Commandments of God , and the Faith of Jesus : The Holy Seed of Christ and of his Church are such , as keep these Commands of God , and have the Testimony of Jesus Christ . O the happy Progresses , O the blessed goings on with a strait foot , of such as do his Commandments !

A Second Reason of his affixing to this Holy Law of the weekly Seventh-day-Sabbath , who is Wisdom essential , Wisedoms , All Wisdoms in one , is this : For that , Aelohim blessed the Seventh , which is the last day in the week , that and that only , and no other day of the week , as the weekly-Sabbath-day . Thus it was from the beginning , and thus it is , and will be to hidden ages of hidden ages . The blessing is its peculiar Portion , and what is Man that he will take away this Heritage of Blessing from the Seventh-day to endeavour to settle it on any other day on the first day particularly , where the LORD himself never so gave and secured it ? m m Gen. 2. 2 , 3. The Seventh-day , the Seventh-day , Aelohim blessed , the Seventh-day , he hath blessed it , he doth bless it , and he will bless it , and it shall be blessed . O blessed day , which Jehovah himself hath blessed ; so blessed ! This blessing was afterwards renewed , revived , solemnly , openly declared n n Exod. 20. 9 , ●0 , 11. at Mount Sinai , and affix'd to the seventh-day : Six days thou shalt labour , but the seventh-day is the Sabbath : In it thou shalt not do any work : For six days Jehovah made Heaven and Earth , the Sea , and all that in them is , and rested the seventh-day : Wherefore Jehovah blessed that day , that Sabbath , the blessing is gone forth for this Seventh-day-Sabbath irreversibly from the Mouth of Jehovah Mashiach himself : It has his Applaud and approve for its due estimation and deserved renown , its noble majestickness and Royal imperialness . How many are the Prerogatives and Priviledges which he hath Conferred upon it ! Christ is the Seventh-daies-benedictor and benefactor . This is the day which he hath Dedicated to the Instituted worship and service of Jehovah Aelohim ; A day greatly to be desired and delighted in by his Children , Friends and Servants , as a day of holy rest , and of Heavenly joy ; A day of sweet converse between him and his Saints : A day that calleth upon them for a singingshouting-triumphing-rejoycing-frame ! and therefore there is a peculiar o o Psal. 92. title compared with the rest of the Psalm ▪ . Psalm fitted for this purpose , to this end : Thus is the Crown of special Benediction put upon the head of the Seventh-day , and no other foregoing day of the Week is to share with it in this princely honour . p p Isai. 56. 1-8 reade and consider , how many special Blessings are here made over . Isaiah , that evangelical Prophecier and Preacher , has from Jehovah Pronounced those Blessed even to admiration , ( O the happy Progresses , O the happy goings on of such ! ) that do keep this Sabbath , and not prophane it ! They shall enjoy many a covenant-favour ! O how choice Spiritual blessings are there that do visit the Hearts of Holy observers of this Seventh-day-Sabbath ! under the New-Testament Administration , O what a Blessed day did Christ make it to be unto some , whose sick bodies he healed , whose sinful Souls he pardoned , whose sadned Spirits he comforted ; unto whom his Gracious words were converting and Restoring , teaching and enlightning , quickning and strengthning , whom he met in Sabbath ordinances , and gave them the Blessing of this separated day ! and how many a Soul had cause to bless the LORD for ever , who so prospered Pauls labours on the q q Acts. 13. Acts. 17. Acts. 18. Seventh-day-Sabbath , for blessing , for good to them ! Christ taught daily in the Temple , and Paul was often in the Synagogues on the foregoing daies of the Week , and much good was done thereby , but the whole Scripture doth take peculiar notice of this , That , the Seventh-day as the Weekly Sabbath-day , carried away the Sabbath-blessings , which no other day in the week did , though the LORD do bless his People every day , yet not with Sabbath-blessings , but only on the seventh-day . Aelohim gave a Special Blessing , an appropriated Blessing , to this day above all the other daies . So true and good is that saying of Christ still , That r r Mar. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Sabbath was made for Adam , for Man , for a blessing to him , every way for his cheifest and choicest good ▪ . It was Christs counsel to his Dsiciples , s s Mat. 24. 20. that , when troublous times would be some years after his Ascending into the highest Heavens , they would be much in Prayer , that , upon the Enemies Invading their Land , their flight might not be on the Sabbath , lest they should be hindered from , or disturbed in the Blessings of that seventh-day , which alone has the Name of the Weekly Sabbath . Thus is the whole Scripture profitable for the clearing and confirming of these two Reasons of Christs Assigning , as I am now also further to manifest , that , it is so for his third Reason which is this , because Aelohim sanctified the seventh , which is the last day in every week , that and that only , and no other day of the week , as the Weekly Sabbath-day . Thus at the t t Genes. 2. 2. 3. First Creation and Institution ; the seventh day , the seventh-day , the seventh-day , Aelohim sanctified it , because , that , in it he had rested from all his work , which he Created , for to make or to do . He hath sanctified this same seventh-day , he doth and he will sanctifie it , setting it apart as the only weekly Sabbath-day , for Spiritual services and for other holy ends , he segregated it from all prophane common employments and usages , and dedicated it to his own peculiar worship . It was not to be reckoned nor counted amongst vulgar daies , but was to be had and held u u Isai. 58. 13. as solemn and sacred , holy and honourable , desirable and delightful . He hath put a difference between this seventh day and other daies , by way of Excellency , in a dignifying manner , by appropriating and ●evering of it in the special holiness thereof , from ordinary foregoing week-daies , that are but of a common rank , that it may be singularly filled up as becometh the sanctity or holiness of it . By this derived or relative sanctity , it is the peculiar appropriate day of Jehovah ●lohim . He has separated Ordinances for his separated People on this separated day ! O how holy is Jehovahs seventh-day-sabbath on which he would have his Worshippers to be so Holy ! All here , in this History of the Creation is actual and real , Anticipations here , have no such place as those pretend who would have this sanctification of the seventh day , as a Weekly Sabbath , to be only in Aelohims Decree and destination , as if it took not place actually till the proclaiming of the Law at Mount-Sinai which was above two thousand years after ; for , this Scripture , as others also collated with it , do evidently shew that it was thus set apart , from the beginning of the World from Adams time and so downwards . This History doth treat of Existences , of Beings in their Created nature : As Aelohim rested on that day Actually , and it was made for w w Mar. 2. 27. Heb. 4. 3 , 4. Adam and for his posterity for that purpose and end , that he and they might sanctifie it , and that it might be a blessed day to him and to them . The Creator and maker of daies did put apart the seventh-day from all and from every of other daies for peculiar uses and Ends. The Proof is convincing enough to the Ingenious and unprejudiced , that the sanctification of the seventh-day-Sabbath , was before the promulgation of it at Sinai : Moses speaks of it , as of a thing known , using the same reasons and grounds of equity , and much in the same words , which Aelohim himself used in the proclaiming , and referring to the first institution of x x Exod. 16. 23. 30. labouring on the six fore going daies and Sabbatizing on the seventh , where the seventh day is mentioned four times , and Sabbath , Sabbatism , Rest , Rested , about six times , declaring , that , in times past , of old , Jehovah had given the Sabbath for this end , that in it there should be a ceasing from ordinary Labour , and accordingly the People rested on the seventh-day-Sabbath ; at Mount-Sinai the promulgator of this Law himself delivers his mind to be still the same in much plainness of speech , y y Exod. 20. 8 , 9 , 10 , 11. six daies thou shalt labour , but the seventh day is the Sabbath , in it thou shalt not do any work , for , six daies Jehovah made the Heavens and the Earth , the Sea , and all that in them is , and rested the seventh day , wherefore Jehovah hallowed the Sabbath day , he sacrated it , consecrated it , sanctified it , restored it to its holy use , he spiritually distinguished it from the other foregoing six daies of the week : Setting it apart for his more solemn worship and instituted service : And thus you may carry this sanctification of it through the rest of the Scriptures that do treat on this subject ; for , the People of God all along were Sabbath-keepers , and Aelohim-worshippers : They remembred this as that word of memoir and of remark , bringing in this Law upon their hearts as of special observance . z z Isai . 56. 2-8 . & 66. 23. The sanctification of the sabbath doth set out sometimes , the whole worship of God ; for , where this is duly observed it doth promote all other religion ; and it is put Prophetically by Isaiah for the spiritual worship under the New Testament dispensation ; it was instituted to the end , that , solemn service might be performed to the LORD therein : a a Lev. 23. 3. 2. King . 4. 23. Mar. 1. 21. & 6. 2. Luk. 4. 16 , 17 , 31. & 6. 6. & 13. 10. Act. 13. 14 , 42 , 44. & 17. 2. & 18. 4. Act. 13. 15 , 27. & 15. 21. Act. 16. 13 , 16. Psal. 92. title compared with the rest . Numb. 28. 9 , 10. 1. Chron. 23. 31. 2 , Chron. 2. 4. & 8. 13. & 31. 3. Nehem. 10. 33. Ezek. 45. 17. & 46. 1 , 4 , 12. 1 Pet. 2. 5. therefore did his People hold publick conventions on the seventh day-Sabbath , when they assembled to read , to Interpret , and to hear , the word of Jehovah Aelohim : And these were stated ordinances on every such day : Then they put up their publick requests , and made Prayers to the LORD ; they then pleasantly sang songs to him , they had spiritual conferences , holy Arguings , heavenly meditations , merciful actings : It being a day of spiritual delight , of heavenly joy , and of high praising : Then they offered up instituted sacrifices unto him , to the honour of his name : Which sacrifices now under this administration are spiritual , glorious , heavenly , accepttable to God by Jesus Christ . Thus , and in such like holy services is it to be b b Deut. 5. 12. sanctified by us . The seventh-day-Sabbath is therefore said to be c c Exod. 31. 14 , 15. Neh. 9. 14. Exod. 16. 23. Isai. 58. 13. Neh. 8. 9 , 10 , 11. & 10. 31. Exod. 35. 2. holy unto the LORD's People , as it is holy in its Institution , and holy unto Aelohim .

And now , is it not great and good reason , that these reasons of Aelohims own giving should have a convincing-cogency , and winning perswasiveness upon our hearts to yield obedience unto this holy Law of his , which is every way so designed and fitted for our own Good ?

I pass on to some other spiritual proofs of this : After long and serious search into the whole scripture about this matter , I find , that all the Scriptures through , where the holy Spirit doth speak of a weekly Sabbath day , there the name and thing of a weekly Sabbath is given only to the seventh , which is the last day of the week , in the weekly revolutions and returns , and successive courses of it , and to no other day of the week as a weekly-Sabbath-day : That , there is no Command given for the Observation of any other day in the week as the weekly-Sabbath-day but only of the seventh day : That , there is no promise made to the observing of any other day in the week , as the weekly Sabbath-day , but only of the seventh day ; and that there is no threatning either Denounced against or executed upon any , that have not observed any other day in the week , as the weekly-Sabbath-day , but only against and upon such as observed not the seventh-day as such . If it be thus , then how nameless , how Commandless , how promiseless , how threatless , is the first day of the week , as to this matter of the weekly-Sabbath-day ? Examine and search we the Scriptures in this case . All the Scriptures through , where the holy spirit speaks of a weekly-sabbath day , the name and thing thereof , that is , of such a weekly-Sabbath-day , is given only to the seventh , which is the last day in the week , in the weekly returns of it , and to no other day of the week as a weekly-Sabbath-day . d d Gen. 2. 2 , 3. On the seventh-day , the seventh-day , the seventh-day , Aelohim Sabbatized , he Sabbatized . e e Exod. 16. 23-30 . The seventh-day , the seventh-day , the seventh-day , the seventh-day , the rest of the Holy Sabbath , a Sabbath , the Sabbath , the Sabbath , the People rested on it . f f Exod. 20. 10 , 11. The seventh day is the Sabbath ; in it thou shalt not do any work . The g g Deut. 5. 14. seventh day is the Sabbath , in it thou shalt not do any work . In the seventh is the h h Exod. 31. 15. & 35. 2. Sabbath of rest . The seventh day a Sabbath of Rest . The seventh day i i Levit. 23. 3. the Sabbath of rest : Scores of times in the Scripture of the old testament , the seventh day is called the Sabbath . Several times also in the new Testament , about threescore times . The LORD Christ himself speaking Prophetically cals it k k Mat. 24. 20. the Sabbath-day . Divers times in the Historie of the l l Act. 13 , 24 , 27. & 15. 21. & 16. 13. & 17. 2. & 18. 4. Acts of the Apostles after Christs Ascension to his Father . Every Sabbath Paul reasoned in the Synagogue as his manner was . m m Luk. 13. 14. No other day in the week is called the Sabbath-day . This some of the most Learned amongst the adversaries of the seventh day , having been convinced of , and finding their labours fruitless in searching after the name Sabbath to be given to the first day of the week , which is no where done , they rather oppose the name Sabbath , as not fit to be used now under the new-Testament-administration of Grace , as applyed to the weekly seperated day for Holy rest and worship ; they reject it themselves , that , others too might the more abhor it , by giving it an ill name , miscalling it , the Jewish-Sabbath : So that these Enemies themselves being Judges , they confess , that all Churches do call the seventh day alone , by the old name , Sabbath . It was n n Heb. 4. 4. the seventh , this seventh day ; ( it is double-Articled , ) on which God rested from all his works . Consider further , there is not all the Scriptures through , any command given for the observation of any other day in the week asthe weekly-Sabbath-day , but only the seventh which is the last day in the week , in the weekly return of it . At the first Creation of this seventh day It was instituted for Adam to do it , and observe it , as the weekly Sabbath day , Thus before the Law was proclaimed , how long refuse ye to keep my Commandements and my Laws ? Jehovah hath given you the Sabbath : Let no man go out of his place o o Gen. 2. 2. 3. Exod. 16. 28. 29. 30. on the seventh day , ( for to gather Manna , or to do any other servile work . ) So the People rested on the seventh day . Thus at the time of Promulgation . p p Exod 20. 8 , 9 , 10. Remember , or to remember , the Sabbath day , to keep it holy : Six daies shalt thou labour , and do all thy work , but , the seventh day is the Sabbath of Jehovah thy God . In it thou shalt not do any work : It expresseth both a precept what to do , and a prohibition what not to do . q q Deut 5. 12 , 13 , 14. Keep the Sabbath , to sanctifie it , as Jehovah thy God hath commanded thee : Six daies shalt thou labour , and do all thy work , but the seventh day is the Sabbath of Jehovah thy God : In it thou shalt not do any work . So express is this word of the Law-giver himself . After the proclaiming of this Law , r r Exod. 23-12 . & 31. 13 , 14 , 15. six daies thou shalt do thy work , and on the seventh day thou shalt rest . Verily my Sabbaths ye shall keep , said Jehovah , ye shall keep the Sabbath , six daies shall work be done , but , in the seventh is the Sabbath of rest . s s Exod. 34. 2● . Six daies thou shalt work , but on the seventh day thou shalt rest : In Eating-time , or Plough-time , and in Harvest , thou shalt rest , during the seventh-day-Sabbath . If any time had more colouraable plea for working than other , the Ploughing-time and the Harvest-time were the seasons ; the one to prepare the Ground and to cast in the Seed ; the other to reap and gather in the Fruit and increase . Tillage was necessary for Harvest , Harvest was necessary for sustenance , yet the holy rest of the Sabbath must not be broken for these . The prohibition reached in the very letter of it , against these times . Again , t t Exod. 35. 1 , 2. these are the words which Jehovah hath commanded , that ye should do them , six daies shall work be done , but on the seventh day there shall be to you an holy day , a Sabbath of rest to Jehovah . If any handy-work were to be spoken for , as an exception to this general rule , Tabernacle-work was the work : u u Compare Exod-31 . 13. 17. with the fore-going part of the Chapter . yet this Law of the seventh-day-Sabbath must not be transgressed for the carrying on of such work for the preparing , finishing , and erecting , of the Tabernacle , though it were the appointed place under that dispensation of Grace for the publick Instituted worship and service of God . w w Levit. 19. 3. 30. & 26. 2. Ye shall keep my Sabbath , again , ye shall keep my Sabbath , and a third time , in Leviticus , ye shall keep my Sabbaths . the like we have in the Books of the Prophets , x x Jerem. 17. 22. carry not forth any burden out of your houses on the Sabbath day , nor do any work , but , ye shall hallow the Sabbath day , according as I commanded your Fathers , said Jehovah by Jeremiah to the People of God in his time , much the same we have in y y Ezec. 20. 19. 20. & 44. 24. & 46 1 , 2 , 4. Ezekiel , bringing in the LORD thus bespeaking his People , I Jehovah your God ; walk in my statutes , observe my judgments , and do them , and Hallow my Sabbaths . The same Prophetically in another place , thus saith Adonai Jehovah , the gate of the inner Court that looketh towards the East shall be shut , the six working daies , but , on the Sabbath it shall be opened : But , the gate shall not be shut until the Evening . The Prince shall offer the burnt Offering on the Sabbath-day . Thus after the return from the Babylonish Captivity , z z Nehem. 13. 17 , 19 , 22. Nehemiah , being Lord Deputy , would not suffer any to keep shambles , or a Fair on the Seventh-day-Sabbath , norto do harvest work in harvest-time on that day . Zealous Nehemiah reproves the transgressors of this law and Command of the seventh day-Sabbath , what Evil thing is this that ye do , and profane the Sabbath-day ? I commanded and charged , ( saith he : This he did in pursuance of Jehovahs Express command and charge ; ) that , no burden be brought in on the Sabbath day , I said unto the Levites , that , they should cleanse themselves , and come and keep the gates , to sanctifie the Sabbath-day . The same is mentioned in a a Luke 23. 56. the New-Testament , the holy Women had Rested on the Sabbath-day according to the Commandement . b b Luke 13. 14. They , who were no friends to Christ , could yet acknowledge this in the Principle for the matter of Right , though they misjudged in a matter of Fact , in point of practise and in a particular Case , there are six daies in which men ought to work , and not on the Sabbath . In obedience to this Law and Command of Christ it was that c c Act. 13 14 . -44 & 16. 13. & 17. 2. 3. & 18. 4. Paul preached , and the People heard the word of God on this Sabbath-day , some years after Christ was Ascended up into Glory . Whither can the Observers of the First day ( as the Weekly Sabbath-day ) go to find out Commands in the whole Scripture for their day ? One of the adversaries of the seventh-day-Sabbath , who appeared in Writing against a Letter of another to him , upon his own desire , which conteined some reasons and Scriptures for the weekly-seventh-day-Sabbath , He , in delivering his Judgment concerning the First day , upon this Question , whether there be any Express word for the Institution of the first day of the week to be observed as the Lords-day , the day for his Weekly Sabbath ? has these passages ; we might say , that , it might be Instituted , though it be not Recorded , ( he meaneth in the Scriptures . ) When and where ; and again , t is acknowledged , saith he , we have no express word , in so many letters and Words or Syllables , for the Institution of the First day of seven . And a Third time , what if it should be said , that he , ( that is , that Jesus Christ the Mediator , ) did according to his Power actually change the day , though when , and how , it be not recorded ? And a Fourth time , why might he not Institute this , ( he intends the first , ) day , although it be not expressed , when or where , and though it be not recorded ? Observe here , thou who readest this with a desire to have the mind of Christ in this matter : Suppose in the serious tenderness of thy Heart thou shouldest enquire of this Answerer , whether there be any Institution of the First day of the week , to be Observed as the Weekly Sabbath-day under the New-Testament , in the Room of the weekly seventh-day-Sabbath ; and he should say , there may be an Institution of the First day of the Week as the Weekly-Sabbath-day , though it be not recorded , Suppose thou shouldest further ask , when , for the time , might this Institution be , if it were at all ? And he should reply , there might be an Institution , though it be not recorded when for the time . Put case , thou demand of him further , where , for the Place might this supposed Institution be ? And he should tell thee there might be an Institution though it be not Recorded , where for the place . Upon this , thou further propoundest this to him , how is this pretended Institution for the occasion or manner , that , I might be somewhat Directed in my practise , if it were manifested to be my Duty to observe the first day , as the weekly Sabbath-day ? To which he should return thee these words : there might be an Institution , though it be not recorded how for the occasion or manner . Can such answers as these give thee any Convincing Demonstration or satisfying Evidence ? What ? After all thy Trading in Sabbath-Religion wilt thou at last be sent thou knowest not whether , to pretended unwritten verities for thy Religion ? Art thou under any Obligations of Conscience in these matters , to beleive further than what is d d John 20. 30. 31. written ? Can thy spiritual Appetite e e 1 Cor. 4. 6. savour in such Cases , what is not written ? As for any other Framed , Fancyed , Forged , Grounds of Instituting the First day as the weekly Sabbath-day , from pretended practise of the Apostles for this end , in this , or any other Author I meet with , or from what other Reasons Conjecturally , unscripturally suggested , it will be spoken unto in its place : Only here is one part of the fore-mentioned passage , which I would write somewhat about , lest the force of the answerers Arguing should be thought to be passed by unobserved , which is that expression , ( according to his Power ) whereby the answerer intends , that , Jesus Christ as Mediator had Power to Change the Weekly Sabbath from the Seventh which is the last day to the First day of the Week . What Power the LORD Jesus Christ as Mediator has received , I thankfully acknowledge , and through Mercy and Grace purchased by him for me , and freely , richly given from the Father to me , in the supplies of the holy Spirit , I have been for several years an applyer of , a liver upon , and somewhat an Improver of , though I find great cause to be deeply humbled , for that , I have put it to no better use . As for the Power of Christ , considering him as mediator , we have it from his own Mouth f f John 5. 22 , 27. & 3. 35. in his life time ; that , the Father had given all Judgment unto the Son : That the Father hath given unto Christ Power to do Judgment , because , he is the Son of Man , that , the Father hath given all things into his hand . And a little before his death , that , g g John 17. 2. the Father gave him power of all Flesh : And after his Resurrection , that h h Mat. 28. 18. unto him all Authoritative Power was given in Heaven and on Earth . This is my Faith and my Food : Yet withal it must be considered , that Christ , as Mediator , was one put into Office by his Father , and sent by him in a delegated Function , having his proper work assigned him : And thus , his Power was Limited . Let us search whether the whole Scripture be profitable for this ? In the Law of Moses , i i Deut. 18. 15 , 18 , 19. Acts 3. 22. & 7. 37. compared . there is a Prophesie , that , Jehovah the Aelohim of his People would raise up unto them a Prophet , ( meaning the LORD Jesus Christ , as is manifest by a collation of those other Scriptures which do so interpret this , ) from the midst of them , of their Brethren like unto Moses , unto him they were to hearken , and I , said Jehovah the Father , will give my words into his Mouth , and he shall speak unto the People , all that I shall Command him : And it shall come to pass , that , the Man who will not hearken to my words , which he shall speak in my name , I will require it of him . Remark here : It was the Father who raised up Christ to this Office of being a Prophet , they were the Fathers words which were given into Christs Mouth : and Christ was to speak unto the People all that which the Father should Command him : They must be the Fathers words , and it must be in the Fathers Name , that Christ was to speak . To this Clause in the Commission must Christ keep close : And accordingly so he did . In the Book of the after-Prophets you may read Jehovah the Father thus speaking concerning his Son Christ , k k Isai. 42. 1. compared with Mat. 1● 18. & Phil. 2. 6 , 7. 8. behold , my servant whom I uphold , mine Elect , my Soul delighteth , I have given my spirit upon him ; he shall bring forth Judgment to the Nations : Christ as Mediator , was his Fathers Servant , he took upon him the Form of a Servant , and the Servant must keep close to the will and word and Command of him whose Servant he is , especially in this case , where all and every of the words , and wills and Commands of the Father are Holy , just and good . And it is fore told of Christ , that , he would when he had a bodie Prepared for , and taken to him , thus bespeak his Father , l l Psal. 40. 8 , 9 , 10. compared with Mar. 26. 39. & Mar. 14. 36. & Luke 22. 42. & Heb. 10. 9. I take pleasure , O my Aelohim , to do thy well-pleasing , thy will : ( as Christ else where , in the history of this ) not as I will , but as thou : Not what I will but what thou will : Not my will but , thine be done : Lo I come to do thy will ; I utter thy truth , and thy Salvation , I do not conceal thy bountifulness and thy Faithfulness in the great Congregation : Christ did not in the least go beyond or beside his Fathers will and word . The New Testament is full of this . m m Mat. 20. 23. The sitting at Christs right ( Hand ) and at his left , was not in Christs Power to give ; but , ( or except , or if not ) to those for whom it is prepared of my Father , so Christ told the Sons of Zebedee and their Mother . It was his to give , but only to such as were specified in the Fathers Grant to him . n n John 3. 32. 34. & 4. 34. & 5. 19 , 30 , 36 , 37 , 43. Thus he elsewhere affirms of himself , what the Son hath seen and heard , that he testifieth , ( no more , no less , no other than that , ) he whom god hath sent , ( that is , Christ whom the Father hath sent , ) speaketh the words of God : My meat is , that , I do the will of him that sent me , and Finish his work : The Son can do nothing of him self , except he see the father do it ; whatsoever he doth , also doth the Son likewise . I can of my self do nothing . I seek not my will but the will of the Father that sent me . The Father gave me works to finish : The father himself hath sent me : Iam come in my Fathers name : o o John 6. 38. I came down from Heaven , not to do mine own will , but the will of him that sent me : p p John 7. 16 , 17 , 18 , 28. my Doctrine is not mine , but his that sent me , If any man will do his will , he shall know of the Doctrine , whether it be of God , or whether I speak of my self ; he that speaketh of himself seeketh his own Glory , but he that seeketh his Glory that sent him , the same is true , and no unrighteousness is in him : I am not come of my self , but , he that sent me is true . q q John 8 28 , 29 , 38 , 42. I do nothing of my self , but , as my Father hath taught me , I speak these things , I do alwaies those things which he hath appointed . I speak that which I have seen with my Father , I came not of my self but he sent me : r r John 12. 49 , 50. I have not spoken of my self , but , the Father which sent me , he gave me a Commandment , what I should say , and what I should speak , and I know , that , his Commandment is life everlasting : Whatsoever I speak therefore even as the Father said unto me , so I speak s s John 14. 10. 24. the words that I spake unto you , I speak not of my self ; the word which you hear is not mine , but the Fathers which sent me . t t John 15. 10. 15. I have kept my Fathers Commandements ; all things that I have heard of my Father I have made known unto you . Thus also the LORD Jesus Christ acknowledgeth in his Prayer to his Father ; u u John 17. 2 , 4 , 6 , 8 , 14. 1 Cor. 15. 24. Father thou hast given thy Son Power over all Flesh , that , he should give eternal Life to as many as thou hast given him : I have finished the work which thou gavest me to do , I have manifested thy name unto the Men which thou gavest me out of the world : Thine they were and thou gavest them me , and they have kept thy word . I have given unto them the words which thou gavest me , and they have received them and have known surely that I came out from thee , and they have believed , that , thou didst send me , I have given them thy word and the world hath hated them . An exact punctual just accompt of this great undertaking and Transacting will Christ give and deliver up to his Father in the latter day . The discerning Reader may see , how express Christ is in this matter ; he exerciseth his Power according to his Fathers will and word . And the Father , as also the Son from the Father ; hath not revealed any such thing in the word of truth , as the Change of the Weekly Sabbath from the last to the first day of the Week : There is no appearance of any such Institution or Command . Christ came not to make a Change in any one of the Laws of the ten words . where did the Father put any such words into Christs mouth ? and where did Christ ever speak any such words ? As Christ was to speak what words the Father put into his mouth , So also the Holy Spirit of Truth ; whom the Father sent in Christs name , w w John 16. 13. he was not to speak of himself , but whatsoever he shall hear , saith Christ to his Disciples , that shall ye speak . How much less should any meer Man or Men speak a word about a pretended Change of the Sabbath , which is a saying of their own , and not a word from the Father , Son , and Holy Spirit : in this or in any other Case ? It was the LORDs charge and Promise to Moses ; x x Exod. 4. 15. I will be with thy mouth , and with Aarons mouth , and will teach you what ye shall do , speak thou y y Exod 6 29. all that I say unto thee : And Moses has a Scripture-testimonial , that z z Heb. 3. 2. he was Faithful in all Gods House . It is mentioned to his Praise above forty times , that Moses did as Jehovah commanded him . The same was in a a Jerem. 1. 9. & 5. 14. Jeremiahs commission , which he confesseth , Jehovah said unto me , I have put my words in thy mouth ; and this Jehovah affirms of Jeremiah , my words in thy mouth . Thus saith Jehovah , was the usual message ; that the Faithful Prophets brought to the People ; and it is expresly mentioned about one thousand and five hundred times in the Scriptures , besides other such like words , as , thus saith Jehovah Aelohim of Israel : and thus saith Jehovah of Hosts . often . Now , who can say , with any truth in his saying , thus saith Jehovah . The first day ( of the Week ) is the Sabbath , ( Weekly in the Room of the Seventh , the last day of the Week ) .

I am now to speak of the Promise . There is no Promise made to the observing of any other day in the Week as the Weekly-Sabbath-day , but only of the seventh-day , which is the last day in the Week , in the weekly returns of it . Here all that might be resumed , which is Written about Aelohims Blessing of the seventh day ; and that only , as the Weekly Sabbath-day . To which also might be added all those promises which more at large are made over to those , that keep and obey all and every of the Commands of Jehovah Aelohim : Whereof this of observing of the Weekly-seventh-day-Sabbath , is one : But I would keep close to this Subject matter . The seventh-day-Sabbath is b b Exod. 16. 29. Ezek. 20. 12. a gift from Jehovah Aelohim , to be a sign between him and between his People , c c Exod. 31. 13 , 14 , 15 , 16 , 17. Ezek. 20. 12. 20. to the end , they may know , that he is Jehovah sanctifying them : And that , he is Jehovah their God . How free is that Love , how rich that Grace which is put in to this Covenant ! And this is annexed to the seventh day , as the Sabbath of Rest , Holiness to Jehovah . What kind of sign this is , may be spoken unto in another place , Moses in his repeating of this Law of the Weekly d d Deut. 5. 12-15 . seventh-day-Sabbath doth four several-times put this Covenant of Grace by Express terms into this Command , whereby Hearts should be the more drawn into orderly Obedience thereunto : That , the same Jehovah Aelohim who proclaimed the Holy Law together with the other Nine , was their Aelohim , theirs in a peculiar especial distinguishing manner who conformed in all things to his revealed will , and stood compleat and perfect in his whole will , and therefore should they be engaged and be encouraged , to do the Sabbath day , to Hallow it , as he had commanded them . e e Levit. 26. 2. &c. also . Numb. 28. 2. 9 , 10. Ye shall keep my Sabbaths , I Jehovah , if ye walk in my Statutes , and keep my Commandments and do them , then saith Jehovah , I will give you this and that Blessing in Temporals , and further I will set my Tabernacle amongst you , and my Soul shall not abhor you , and I will walk among you , and will be your God and ye shall be my People . Sabbath-worship on the Sabbath-day , in this Sabbath , ( For the instituted day of the Weekly Sabbath must be observed , to be accepted , ) shall be a Savour of Rest to me , said Jehovah . Thus also in the Prophets : f f Isai. 56. 1 . -8 . That Evangelical Prophet Isaiah , sweetly thus ; Blessed is the Man , or O the blessedness , or happy Progresses ( or Blessed goings on with a streight foot , for such will make a good Progress in other Religion , who are found walking on Prosperously in this Sabbath-way ) of that Aenosh , and the son of Man , of Adam that keepeth the Sabbath , so that he doth not pollute it , or not Prophane it ! For thus saith Jehovah to them , that keep these my Sabbaths : ( not those that are of Mens inventing and imposing : Contrary to these seventh-day-Sabbaths which are of his Instituting , and which he doth own as his peculiar ) and have chosen in what I delight , or have pleasingly willed , and who taking hold of my Convenant I will give unto them in my House , and within my Walls an everlasting name , that shall not be cut off , I will bring them to the Mount of my Holiness , and I will make them joyfull in my house of Prayer ; their Sacrifices and their Offerings shall be accepted upon mine altar . And in another place Jehovah hath prophecyed and promised , that he will raise up such as shall be Restorers of Paths to Sabbatize in , saying , g g Isai. 58. 13. 13. 14. if thou turn away from the Sabbath thy Feet to do thy pleasure on mine Holy day , and thou call the Sabbath a delight the Holy of Jehovah Honorable , and thou hast Honoured , shalt Honour him , not doing thy own waies , nor finding thy own pleasure , nor speaking ( thy own , ) words , then shalt thou delight thy self in Jehovah , and I will cause thee to Ride upon the High places of the Earth , and I will feed thee with the Inheritance of Jacob thy Father ; h h Isai. 66. 23. From the time of the Sabbath in his Sabbath , all Flesh shall come for to bow down to my Face , saith Jehovah . The Prophet i i Ierem. 17. 21 , 22 , 24 , 25. 26. Jeremiah doth also bring good and comfortable words from Jehovah to right observers of the seventh-day-Sabbath . Thus saith Jehovah , bear no Burden on the Sabbath-day . Hallow ye the Sabbath day , as I commanded your Fathers : It shall come to pass , if Hearkening ye shall Hearken unto me , to bring in no Burden through the Gates of the City on the Sabbath-day , and shall Hallow the Sabbath day to do no work therein , then shall there enter into the Gates of this City Kings and Princes sitting upon the Throne of David , Riding in Chariots and on Horses , they and their Princes , the Men of Judah , and the Inhabitants of Jerusalem : and this City shall remain for ever , and they shall come from the Cities of Judah , and from the places about Jerusalem , and from the Land of Benjamin , and from the Plain , and from the Mountains , and from the South , bringing Burnt Offerings and Sacrifices , and Meat Offerings and Incense ; and bringing Sacrifices of Praise unto the House of Jehovah . They are sweet precious Words those by the k k Ezek. 20. 11. 12 , 13 , 19 , 20 , 21 , 41. Prophet Ezekiel . I , saith the LORD , gave them my starutes and shewed them my Judgements , which if a Man do , he shall even live in them : Moreover I gave them my Sabbaths , but they despised my Judgements , which if a Man do he shall even live in them : This is twice expressed as a gracious encouraging Promise ; and a Third time it is Covenanted there , I Jehovah your Aelohim , Hallow my Sabbaths , that ye may know that I Jehovah your Aelohim ; and I will accept you with your Savour of Rest . There is one l l Psal. 92. title , compared with the rest . Psalm , that has several Choice promises in it , and the Title of it is , a Psalm or Hymn for the Sabbath-day , which is to be carried through that Psalm . Those who keep the Seventh-day-Sabbath shall experience Jehovahs Loving kindness in the Morning , and his faithfulness in the Nights , they shall be made Glad through his work , they shall Triumph in the Works of his Hands : They shall have their Horn , ( their Power , their Strength , their Defence , their Glory , their Honour , their Dignity , their Exaltation , their Firmness , their long-continued happiness ) like that of an Unicorn : They shall be poured over with Green Oyl ( with new revivings and pleasant refreshings : ) Their Eyes shall see on their spying Enemies , and their Ears shall hear concerning the Evil-doers which rise up against them . Such Righteous ones as are due Observers of this seventh-day-Sabbath , shall grow like to a Palm-tree : They shall grow like a Cedar-tree in Lebanon , To them that are thus Planted in the House of Jehovah , those they shall make to grow in the Courts of their God . They shall bear Fruit yet in the Gray Age : They shall be fat and green : If all and every of these were opened and applyed at Large , O how much of rich treasure is there in them ! The Chaldee upon the Title of this Psalm doth thus paraphrase , An Hymn , which the First Man Adam said for the Sabbath day . And the Seventy two Greek Interpreters have a double Article here , a Psalm of a Song unto that day of the Sabbath : The same Sabbath-day that was the Seventh day of the Week from the Creation ; which was to be Sanctified , as many other ways , so particularly by Singing of Psalms . This Psalm has divers Prophetical passages in it relating to New-Testament-promises , especially in the Latter-day-glory of this dispensation of Grace . It is Judged by the Hebrews to be penned by Adam , when he beheld the Glorious Works of the Creator , and commending it prophetically to after-ages . m m Mar. 2. 27. Mat. 24. 20. The New-Testament gives us to know from the mouth of our LORD Christ himself , the Commander and observer , the blesser , and the Sanctifier , of this Seventh-day-Sabbath , that , It was made for Adam , and in him for all mankind , for their Happiness , for their Good , if they would be diligent observers of it : And that , to be forced to flee from Sabbath-work and enjoyments , was to be driven from special priviledges , which sore Judgement those who are Sabbath-observers should endeavour by Prayer to keep off , lest otherwise it did so befal them .

Let it also be duly pondered upon in this one weighty consideration more , that there is no threatning either denounced against or executed upon any that shall not observe any other day in the Week as a Weekly-Sabbath-day , but only against and upon such as will not observe the seventh day ; which is the last day in every Week . In the Book of Moses n n Exod. 16. 23 . -35 . before the Proclaiming of the Law of the Ten words at Mount - Sinai the Israelites were to gather Manna on the six foregoing daies of the Week , and on the sixth day ( that sixth , the day immediately before the Seventh , that , there could be no mistake of the day ) the bread of two daies , one part whereof being kept for Food on the seventh day Sabbath , did neither melt nor stink , neither was any Worm therein : yet notwithstanding this wonderful appearance of Jehovah for the sustenance and Food of his people , who but a little before had murmured and complained for want of Bread , there were of the People who went out on the Seventh day for to gather Manna , and they found none . Upon this , Jehovah steps in with his prohibition and threatning , and said unto Moses , how long refuse ye to keep my Commandements and my Laws ! See for that Jehova hath given you the Sabbath , ( this Sabbath , this noted day , ) therefore he giveth you on that sixth day the Bread of two daies , abide ye every Man in his place , let no man , ( not a Man of you , if you dare to transgress , it will be to your hurt : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Particle of Dehorting and of Deprecating ) go out of his place on this seventh day : And that , this seventh-day Sabbath might have the more confirming Sanction , Jehovah Aelohim continues this miraculous way of seeding of his people for about Fourty years , and takes order for the preserving of a Pot of this Manna , to be laid up to the Faces of Jehovah to be kept for their generations , o o Comparae Josh 5. 12. for the better establishing of the Doctrine of Weeks , and of the certainty and duty of observing the seventh-day-Sabbath ; which admirable appearing if we reckon it seven times over for every Week , six times for the fall of Manna , on the six foregoing daies of each Week , and a seventh time for the preserving of that part of the double portion on the Seventh day which was gathered on the Sixth day ; the Number amounts to above fourteen Thousand times . At the Promulgation of the Law ; p p Exod 20. 9 , 10. Deut 5. 13 , 14. there was a threatning in the Prohibition , six daies thou shalt Labour but the seventh day is the Sabbath : In it thou shalt not do any Work . So in Moses's repeating of this Law , the seventh day is the Sabbath of Jehovah thy Aelohim ; in it thou shalt not do any work ( if thou wilt boldly transgress , it will be at thine own Peril . ) After the solemn reviving and publishing of this Law , every one that defi●eth the Sabbath q q Exod. 31. 14 , 15. shall surely be put to death ; For , whosoever doth any Work therein , that Soul shall be cutt off from amongst his people . Six daies shall work be done , but , in the seventh the Sabbath of Rest , ( or a Sabbath of Sabbatism , Holiness to Jehovah ; who doing a work in the day of that Sabbath , to die he shall die , whosoever doth work on the seventh-day-Sabbath r r Exod. 35. 2. shall be put to death . s s Levit. 26. 2 , 14 , 15 , 16. &c. Thus saith Jehovah if ye will not hearken unto me , and will not do all these my Commandments , particularly , if ye will not keep my Sabbaths , I also will do this unto you : And then followeth Threatning upon Threatning , Curse upon Curse . Thus f when Jehovah had by a judicial Law declared against wilful transgressors , t Numb. 15. 30 . -36 . a Soul that would sin with an high hand whereby such an one did Reproach Jehovah , for which that Soul was to be cut off from among his People , because he had despised the word of Jehovah , and had broken his Commandment , that Soul was utterly to be cut off ; his Iniquity was to be upon him : And notwithstanding this Denunciation , one of the Children of Israel would be gathering of Wood upon the Sabbath-day : when those that found him thus Transgressing this Law and contemning this threatning , had brought him unto Moses and Aaron and unto all the Congregation , and they had put him in ward , because , it was not declared ( as to the particular kind of Death , for , the judicial Law was declared u u Exod. 31. 14 , 15. & 35 2. before , as was but now mentioned ! ) should be done to him : Hereupon Jehovah said to Moses , that man shall surely be put to death : All the Congregation shall stone him with Stones without the Camp . And all the Congregation brought him without the Camp , and stoned him with Stones and he died ; as Jehovah commanded Moses . In the Book of the Prophets there is also a denouncing of Judgments against Profaners of the seventh-day-Sabbath , Hear what Jehovah spake by the mouth of his servant w w Jerem. 17. 19 , 20 , 21 , 22 , 23 , 27. Jeremiah , thus said Jehovah unto me , go and stand in the gate of the Children of the People , whereby the Kings of Judah come in , and by the which they go out , and in all the Gates of Jerusalem ; and say unto them , hear ye the word of Jehovah , ye Kings of Judah , and all Judah , and all the inhabitants of Jerusalem , that enter in by these Gates : Thus saith Jehovah , take heed to your selves , and bear no Burden on the Sabbath-day , nor bring in by the Gates of Jerusalem , neither carry forth a Burden out of your Houses on the Sabbath-day , neither do ye any work , but Hallow the Sabbath-day , as I commanded your Fathers , but they obeyed not , neither inclined their Ear ; but made their Neck stiff , that , they might not hear nor receive instruction : And if you will not hearken unto me to Hallow the Sabbath day , and not to bear a Burden , even entring in at the Gates of Jerusalem on the Sabbath-day , then will I kindle a Fire in the Gates thereof , and it shall devour the Palaces of Jerusalem , and it shall not be quenched . Let x x Ezek. 20. 10 . -21 . Ezekiel now speak from the LORD , I , saith Jehovah , caused my people to go forth out of the Land of Egypt , and brought them into the Wilderness and I gave them my statutes and shewed them my Judgments which if a man do he shall even live in them . Moreover also , I gave them my Sabbaths , to be a sign between me and them , that , they might know , that , I Jehovah who Sanctifie them : But the House of Israel rebelled against me in the Wilderness ; they walked not in my statutes , and they despised my Judgments ; which if a Man do he shall even live in them : ( This promise mentioned twice here , implyeth the contrary death , even death upon death , death unto death , threatned against not-doers , ( particularly against not-doers , not-Hallowers of the seventh-day-Sabbath ; ) and my Sabbaths they greatly polluted . Then ( observe , the LORD catched at this season of their provoking of him ) I said , I would pour out my fury upon them in the Wilderness to consume them . Yet also I lifted up my hand unto them in the Wilderness , that I would not bring them into the Land which I had given them Flowing with Milk and Hony ; which are the Glory of all Lands . Because , they despised my Judgments and walked not in my Statutes , but , polluted my Sabbaths : But , I said unto their Children in the Wilderness , Hallow my Sabbaths : Notwithstanding the Children rebelled against me , they polluted my Sabbaths : Then I said ( observe he takes notice a second time of this time of the Provocation was given him by them this way ) I would pour out my fury upon them to accomplish my anger against them in the Wilderness . The like we have in y y Ezek. 22 , 26. 31. another place of the same Prophet , her Priests ( speaking of Jerusalem ) have violated my Law , and have profaned my Holy things : They have put no difference between the Holy and Profane , neither have they shewed between the unclean and the Clean , and have hid their Eyes from my Sabbaths , ( even administrators about Holy things do some times hide their Eyes from Jehovahs Sabbaths , ) and I am profaned among them . Therefore have I poured out my indignation upon them ; I have Consumed them with the Fire of my wrath : their own way have I recompenced upon their heads , saith Adonai Jehovah . Such a passage we also find in the Prophecie by z z Amos. 8. 4-14 . Amos , hear this , O ye , who saying , when will the Sabbath be gone , ( they thought the seventh day the longest day in the Week , ) that we may set forth wheat , making the Ephah Small and the Shekel great , and perverting the Balances of deceit : Jehovah hath sworn by the Excellency of Jacob surely , I will never forget any of their works : Shall not the Land tremble for this , and every one mourn that dwelleth therein ? I will turn your feasts into mourning , and all your Songs into Lamentation : I will send a Famine of hearing the words of Jehovah . Thus , after that the People of God had returned from Babylonish captivity in a a Nehem. 13. 15-22 . Nehemiahs time , when the Sabbath was profaned , he , as a Magistrate reproves and threatens those in Judah , whom he saw treading Winepresses on the Sabbath and bringing in sheaves , and lading Asses , as also Wine , Grapes and Figs , and all Burdens which they brought into Jerusalem on the Sabbath day : And I testified in the day wherein they sold victuals ; there dwelt men of Tyre also therein , which brought Fish and all manner of ware and sold on the Sabbath unto the Children of Judah and in Jerusalem : Then I , saith he , contended with the Nobles of Judah and said unto them , what Evil thing is this that ye do , and profane the Sabbath-day ? Did not your Fathers thus , and did not our God bring all this Evil upon us and upon this City ? Yet ye bring more wrath upon Israel by profaning the Sabbath . Upon this he commands , that , there should no Burden be brought in on the Sabbath day : And when the Merchants and the Sellers of all kind of Ware lodged within Jerusalem once or twice , then he testified against them and said unto them , why lodge ye before the Wall ? If ye do again , I will lay hands on you . From that time forth came they not on the Sabbath : And he Commanded the Levites ; that , they should cleanse themselves , and that , they should come to keep the Gates to Sanctifie the Sabbath-day . b b 2. King 25. Mat. 24. 20. Act. 13. 44 . -48 . For an improvement of this kind of Learning let the Studious search the Scriptures , whether both the First and the second Temple were not burnt , and the People captived in the one , and fleeing into the other , both these on the seventh-day-Sabbath ? And whether the First great Ejection and unchurching of the Jews were not also on the seventh-day-Sabbath , and the Gospel more carried over to the Gentiles ?

Having thus carried this Doctrine and Duty concerning the Weekly-Seventh-day-Sabbath through the whole Scripture with that arguing convincingness which is clear and evident to plain unprejudiced Judgments and understandings , though so full a Testimony should suffice , yet that I may the better make way for the answering of somewhat that may look a little like Objection , I shall add this to the rest for a further Confirmation , that Aelohim hath put this Weekly-Seventh-day-Sabbath , into Created Nature . c c Gen. 1. 26 , 27. Eccles. 7. 29. Ephes. 4. 24. Colos. 3. 10. Rom. 2. 14 , 15 , 26 , 27. & 3. 29. The Human nature in the First Adam was made and framed to the Perfection of Holiness and of Righteousness in the Ten words ; which Ten words I take to be the only certain , vniversal , perfect summary , and Comprehensive of that which is the Law of Nature in Mankind : A full exact Copie , draught and Transcript , of the Law of Creation in the heart of Adam , the Proclaimed and now Written word , the same for sum and for substance which had a living Concreated impression on that Heart and mind of his : As the true unchangeable Original-Law ; being not only the declared will but also agreeing with the Holy nature , or Essence , and being , of the Creator himself , an Holy , just and good Law , no waies differing from the Law which was given to and put into the Humane nature in the uprightness and integrity The , purity and perfection of that Humane Nature : This Law particularly of the Weekly Seventh-day-Sabbath , and the due observation thereof , was a part of this Law of Nature , as it lay evidently in that Established order of Aelohims Creating the foregoing six daies of that one week ( the rule and pattern of all after-weeks ) being the working days , and the seventh , the last day of that Week . being the weekly-Sabbath-day : Such being the method which Aelohim used in the production of his Creatures on the several six daies , and the disposal of his and of Mans Rest , on the Seventh day . Thus standeth the Relation in the weekly succession of daies , which Aelohim made to be in the true nature of these Created existences , really whilst the World stands to be instructive unto all mankind of what is his natural will , and mans natural Duty . There was in this Primitive Ordination a full evidence and a convincing Demonstration of Aelohims pleasure herein , by his appointing a sufficiencie of light about this matter , both in the Created nature of daies , and of works and Rest respectively in those daies , to give Adam to see and know , what he ought to do , what daies to work in , and what day to rest on , and also Innate in Adam himself for his instruction , thereby discerningly to understand and Faithfully to improve this for the designed end , true use , and proper purposes . Some notions of this Law , as well as of the others of the Ten words , are still retained and kept in man , even though now fallen and in his corrupt state ? and renewing Grace doth restore in part to the first Created Holiness and Righteousness . Aelohim Created Adam in his own Image : In the Image of Aelohim Created he him : And we are to put on the New man which according to God is Created in Righteousness and Holiness of Truth , which is renewed unto knowledge according to the Image of him that Created him . And the whole of this is still in being , carefully , faithfully , unalterably preserved , not only by Revelation in the Scriptures of Truth , but also by Primitive Creation and Providential Continuation in the true Nature and in the real Existence of the things themselves . All and every of the daies and Weeks , that have been , are , and will be , since the first Created Week in their ordinary revolutions and d d Gen. 8. 22. Jerem. 31. 35 , 36. & 33. 20 , 25. successive courses , are as the daies and week of that one Created week were . At the First Creation was this Law given to Adam in respect of his humane Nature and in him given to all the World of Humane Creatures . Even adversaries themselves in their Writings against the seventh-day-Sabbath have confessed , that , the Law given to Adam from the beginning is unalterable , and therefore remains still in full force , so that , all men to the Worlds end are bound to yield obedience thereunto : and that the Rest of the seventh-day-Sabbath , was entred into from the Foundation of the World ; Christ himself the Creator rested the seventh day from all his works ; and that , Aelohims resting , on that Seventh-day-Sabbath doth necessarily imply Mans Resting on that day as well as Gods resting , God's entring into that rest being the ground of Man's rest at the same time ; which they prove from Heb. 4. 3 , 4. The created nature of it as the seventh day , and the cogent reason of it as the Weekly Sabbath-day , not being peculiar to the Israelites , but common to the Gentiles , the Command is not proper to one of these only , excluding the other , but doth belong unto both ; the LORD 's resting on it , which gave such occasion to his Blessing and Sanctifying of it , has an Universal preceptive respect to Adam and to his whole Posterity ; it is a common Instruction and a general Command unto all men in all ages , to labour in their particular callings , functions , and employments on those six fore-going days of the Week wherein Jehovah Aelohim made the Heavens and the Earth , and to cease and rest from such labour on the seventh-day , because in it He Sabbatized or rested from all his work : This Law was made and it came with Authority in the beginning of the Created World , and it shall continue and last to the end of the World : Adam , the Father of Nations and of Generations , was put under the obligation of it , and so are all his Off-spring from first to last throughout all Nations in all Generations . Every Man has e e 1 Cor. 11. 14. Rome● . 20. a teaching light and law of Nature , which he doth carry about with , and in , him , and is born and bred together with him . There are still some reliques and remainders , as dark Letters in an old Monument , of those Holy , Just , Good , and spiritual Laws of the Ten Words ; still to preserve and keep alive the memory of Man's first created Honour and Dignity , His Rectitude and Uprightness , as also for some other ends , Though those seeds are corrupted now , Natural right reason will teach men , that , seeing all men in all Nations do measure their time by Weeks , and their Weeks by seven days , they should ( besides what part they separate of their time as due unto God every day , ) set apart one whole day of every week unto their Maker , who has allowed them so liberal a portion of time , wherein to provide for themselves and for their families : there being no other proportion of time that can so well provide both for the worship and service of God every day , as , Evening and Morning of every day ; and every week , as the whole Seventh which is the last day : and also for the necessities of all Families , as that which remaineth of the several six fore-going days of the Week : and that is so well fitted to all functions and Callings and Employments . There is that in every man , who has the due exercise of his right reason that will directly answer unto this , especially when compared with these created beings , and more especially yet , when having the advantage of Scripture-revelation . The light and law of Nature when cleared up , will tell men , that all mens labour and motion , being in order to f f Heb. 4. 10. Revel. 14. 13. Rest , and Rest being the perfection and end of Labour : into which labour and work and motion do pass ; that , therefore the seventh which is the last day in every week is the most fit and proper whole day for a weekly religious rest unto the Creator , for his Worship , service , and honour ; The natural reasonableness of this Command for observing the seventh-day-Sabbath doth suggest , That , Man and Beast should have his Resting-day every week . g g Exod. 23. 12. The Ass ( that poor beast so much used to burdens and drudgery on other days ) must rest , and the Stranger be refreshed , on the weekly seventh-day-Sabbath . h h Mognadim , & contracted . Mognadei , compare Gen. 1. 14. and Psal. 104. 19. & Levit. 23. 2 , 3. and Numb. 28. 2. 9 , 10 , & Psa. 136. 7 , 8 , 9. That word in the Original , which doth set our conventions for Worship , to those who do understand it , and who will make a diligent observation and due improvement of it , would inform them , that , they may with their own eyes discern something of this in the motion of those Heavenly lights , which would instruct men , that , set times of their Creator's appointing for solemn Assembling , and for his instituted Service are directed to and pointed at by those Great Luminaries which the All-wise Aelohim hath set up in the Heavens ; As , for many other good purposes , so also particularly for this Great and Holy end .

This naturalness of the Weekly-seventh-day-Sabbath should make all the judgments and wills of grown reasonable Creatures to bend and to bow before it ; and should for ever stop the mouth of all gain-sayers , never more to speak , or write , or print a word against that which is so Legible in its own created Existence . Pure Primitive nature in Scripture is put sometimes for the essence of a being , or for the Essential Properties of it : Thus i i 2 Pet. 1. 3 , 4. , the Goddy-nature is His Essence , His unchangeable Being , a lively resemblance unto which communicable properties in Him ( such as His Wisdom , Goodness , Truth , Holiness , and such like ) are impartable to rational creatures , especially to new creatures ; For , otherwise , as for His very Essentiality , This is incommunicable to any meer Creature . k k Galat. 4. 8. Hence , as to Creatures , Nature is put , for the person or thing it self , Indeed , or In-truth , really so , l l Jam. 3. 7. For the essence and being of a Creature , for that which is m m Rom. 2. 27. Concreated , born with , a Creature , n n Rom. 11. 24. Connatural with it : For , that which is proper Genuine and o o Rom. 1 , 26 , 27. Rom. 11. 24. Innate ; For the Natural p p Rom. 2. 14. 1 Cor. 11. 14. Law particularly : Aelohim will not change what He did create to be pure and good , naturally , essentially so ; It is the Seventh-days proper nature to be the Weekly-Sabbath . This Seventh-day and the Weekly-Sabbath were Concreated ; It was so made and ordained , according to pure Primitive Creation : When the first pure created state of what Aelohim made was defaced by sin , much of his doing in the World is q q Psal. 51. 10. 2 Cor. 5. 17. Eph. 2. 10. & 4. 24. Gal. 6. 15. Isa. 41. 20. & 57. 19. Ps. 148. 5 , 6. Ezek. 28. 13. 15. Isai. 4. 5. & 48. 7. Jer. 31. 22. Psa. 102. 18. Eph. 3. 9. Isa. 65. 18. Psa. 100. 3. & 149. 2. Isa. 27. 11. & 43. 1. 7 , 15 , 21. and 44. 2 , 21 , 24. & 45. 11. & 51. 13. & 54. 5. Eph. 2. 15. Isai. 65. 17. & 66. 22. 2 Per. 3. 13. Rev. 21. 1 , 2. Prov. 16. 4. Rom. 11. 36. 1 Cor. 8. 6. Heb. 2. 10. Rev. 4. 11. Cor. 1. 16. 1 Tim. 4. 3. 1 Cor. 3. 22. Hos. 2. 18 , 21 , 22. to bring back to that Original purity and goodness . Therefore the work of Redemption is set out by Creation ; and for the same reason it is called a renewed Creation ; So is his work of Preservation of , and of Providence over , his creatures . So will his work of Regeneration and of Conversion still be : Thus also his constituting of his Church : Thus also his work of Instauration and of Renovation of the Heavens and of the Earth . This work of first Creation by the creating Messiah , is the rule and Standard , the pattern and exemplar , to which all must be brought . It is , as to the final cause thereof , for the glory of Aelohim ; The glory of Christ , The good of the Elect and of the Believing . The work of Creation in that one week of the Erected World was a glorious work , every way r r Deut. 32. 4. perfect , particularly of s s Gen. 28. and 2. 16 , 19. Psa. 8 , 6. Heb. 7 , 8. Man , as Man . That Sabbath which was thus from the beginning must still stand . The first created Seventh-day-Sabbath is throughout the Scripture most natural , according to the Scripture . This alone , and no other Day is the Sabbath in pure created Nature . This Seventh in order , has the natural name of Sabbath , which the First , second , third , fourth , fifth and sixth have not . The creation has a natural order : The several works thereof having been so created in such due order in six distinct days , doth carry that along with it in the very nature and order of their creation , which would convince a natural conscience , exercising right reason , especially when the true information and clear discovery thereof is brought unto him by Scripture-revelation , that , the Creators wisdom doth shine forth in that order , and that this self-evidencing light should be received , entertained , and improved with ready submission to its obliging Law which doth bind such a natural conscience to believe , observe and obey it . The first created time as to the weekly Sabbath was perfected and appointed in its proper , prime , pure , and natural , Created state : and therefore the created order of the seven days of that one week must still keep their natural Names : and so , the last day of the week and no other , is alone , the seventh-day and the Sabbath-day : Which day then , cannot be altered unto a working-day : Aelohim's Law must still be obeyed and his Example followed whilst Time has duration . To carry the Sabbatizing rest from the seventh to the first day , and the Labouring-service from the first to the seventh-day , is contrary to the purest Created Nature . There is not a translating either of the Work , or of the Rest from one day of the week to another . Aelohim would not have either of these to be separated from his , from their , appointed seasons ; It must abide to the End what was thus from the Beginning . What the Holy Law of pure Nature doth confirm , doth remain unmoved through all the Dispensations of Grace , both of the Old and New-Testament-Administration : This doth not destroy that which is pure and perfect in its natural created Being . Scripture and Nature are in Harmonious Concord in this matter . This seventh day is peculiarly sequestred by Aelohim for a Sabbath , and has this Preeminence beyond all the rest ; the Vote and suffrage of Primitive Nature , doth determine and conclude it to be so . And what is Man , that , he attempts t t Dan. 7. 25. 1 Kin. 12. 32 , 33. to change this Time and Law , by a Devising of his own heart , and to level this Honorable Day with the rest , seeing it was the Institution of Aelohim in the very Forming of Created beings ? The Holy ends whereof , were concreated uses , natural and permanent for this portion of Time ; Which seventh day may not therefore be employed about the common ends , uses , and works of the six foregoing days of the Week : Which six days in their order and names have their several distinct Existence , as sense doth plainly demonstrate , by the continued successive courses of Night and Day in their seasons . At the first framing of Nature , the very time it self of the seventh day was on that same day created and made an Holy Rest , and was by Law and Sanction so declared , The time it self of the seventh-day-Sabbath , As such , was , and is , and will be , That distinct part of Time which was the object of Aelohim's blessing and sanctifying of it , as the natural Weekly Sabbath , to be a day of Holy Rest , having Foundation in its own natural Existence . This is manifestly evidenceable to every rational Man's revived nature ; and it is perfectly demonstrable by Scripture-revelation , to every considering Believer , who gives himself impartially to understand the substance and the end of Aelohim's creating of such a separated determinate portion of Time . This is the true Doctrine and the Genuin meaning of the Weekly-Sabbath : Man and this seventh-day-Sabbath being created in one and the same week , will be coeval whilst Weeks do last , They will live and stand together . The fittedness of this Day was a Creating-Act : The reason of which Day is of natural self-Manifestation and Obligation , in which we are confirmed by Word-revelation . This is the prime Make of it , having its first rise with Created Nature , and so is Perpetual , and unchangeably fixed , An Individual-Sabbath-day , untransferrable to any other Day of the Week : Sabbath-day and seventh-day are Connatural and Reciprocal . Sabbath-worship and service must be done on the u u Numb. 28. 9 , 10. Day thereof . All days of the week are not of equal accompt with God ; neither have they the same Honour . Christ Himself hath put the Crown upon the Head of the Seventh-day ; and so let it enjoy its sole and lasting Royal Dignity ; It having a concreated Excellingness which will be , and abide with it , through the duration of the World . A Primitive Constitution that must stand firm . w w Gen. 2. 2 , 3. Exod. 5. 13 , 19. Lev. 23. 37. 1 King . 8. 59. Ezek. 24. 2. It is a distinct day and has a distinct word for it . Thus let the Scriptural compleat Journal , and its perfect Diary of that one Created Week , in seven distinct days remain in its unmoveable Order . And now , if this Argument drawn from pure Primitive Created Nature be convincing and demonstrative , let that Great Ratiocinator call to mind his Expressions , I can consent , saith he , that all They take the seventh-day for the Sabbath , who can prove it to be by meer natural evidence : and in another place he thus writes , This is the very hinge of all our Controversie , For , if this be once proved , we shall easily consess that it ( he speaks of the Seventh-day-sabbath , ) is not abrogated : For , Christ came not to abrogate any Law of Nature . And further he writes , That the great Laws of nature , containing Man's Duty to God , resulting from and manifested in our nature , As related to God , and in the nature of things or the works of God , was still made the chief part of the Redeemer's Law . So that this Law of nature , whose sum is the love of God and of his Image , is ever the Primitive unchangeable Law . No title of this shall ever cease , if Nature cease not . The seventh-day thus speaks for it self and has its Creator and his word cogently pleading for it . No other day of the week , either in name or in nature , is the Seventh-day : The order of the Days is sensible from the first to the seventh . He , that can tell the days , and knows their number , understandeth , that , there must six go before in the same week , ere he can come to the seventh : A day , which cannot be lost by all Mankind : Will any apprehend that , all and every of reasonable creatures have out slept just one whole day or more , whereby this accompt is disturbed ? What colour is there for such an apprehension , And if , for Disputes sake , such a groundless supposition were admitted , yet the Day if thorowly searched after would recover its ancient right . x x See the Author of Cosmical Suspicions , pag. 19 , 20. Exact Astronomers have observed , that , natural days are not all of equal length , whatever the vulgar of Philosophers have supposed to the contrary . Let those improve their skill to advance this great secret in Created Nature with a particular eye unto the seventh-day-Sabbath ; Which alone should put a deciding end unto this Controversie . Yet in regard this Thwart-over-Generation of vain affecters of Humane Wisdom doth expect some further accompt of this Matter by way of Argument unto Men , ( although I bottom my judgment and practise upon Scripture-Revelation and Created Nature : ) Let me present the Reader with somewhat of Expostulation , and of reasoning the Case , with such as do importunately call for it . Was not the Seventh-day y y H●b. 4. 3 , 4. kept unlost and unchanged for about Four thousand years till Christs time ? Did not Christ in the days of his flesh keep the right seventh-day as the weekly Sabbath-day ? Is there any likelyhood , that , this last day of the week would be suffered either in all that time , or since Christ's time to this week , to be altered , who has taken such care for its preservation , both in Creation and in Providence ; and who has in his Word put so many proper marks of Note and Honour upon it ? Is it not affirmed by James , some years after Christ's ascension , that z z Act. 15. 13 , 21. A Commentator of note , with many of the learned doth cite diverse passages out of Ecclesiastical History , whereby to prove that the Seventh-day-Sabbath , as well as the first day of the week was observed as Festival . Christian●●um mos velus , saith he , qui diu●issime mansit in Oriente , convenire , non minus Sabbati quam Dominicis dielus : observe , diu●issime , Clemens constitutionum , 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paria habet , 8. 33 & 67. Asterius Amascae Episcopus in Homilia de repudio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregorius Nyssenus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Balsamo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ideo Constantinus Christianos non minus in sabbatum , quam in diem Dominicum vadari vetuit , tesle Eusclio . Hinc etiam ortum illud , ut sicut diebus Dominicis tanquam ●etitiae diebus non jejunabatur , sient docet Gangrensis Synodus , canone 18. ita nec Sabbatis , excepto uno ante Pascha . Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur Z●naras ad canonem Apostolicum 53. Ignatius ad philippenses : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sabbatum nunquam nist in Pascha j●junandum , ait Tertullianus de jejuniis , qui & adversus Marcionem , 4. Privilegium donatum sabbato a Primordio mundi , dicit , veniam jejunii . Q●are 〈◊〉 Justinus , & Tertullianus Patres illos ante● Mosen negent sabbatizasse , id intelligendum , non de conventitus , sed de rigido per totum diem otio . Thus he , and more upon this place . Who so is both at leisure and willing to read more about this , may see his Explication of the Decalogue at the end of his Annotations on the Books of the Gospel , pag. 40 , 41. Moses from the Antient times hath in every City them that preach him , being read in the Synagogues every Sabbath-day ? Is publick Custom , universal , of all Mankind in all ages , of any force with these contradicting Opposers ? If so , then Observe , Do not most of those who name the Name of Christ , and multitudes of Pagans with them , observe the first day of the week , as their weekly Holy-day , which according to Ethnick Idolatry and Superstition they miscal Sunday ? Can he that proves which is the first day of the week , but be able to tell which is the seventh ? if they keep the first right , Then have we the true Seventh . Have not the Indians their Sabbath on the fourth day of the week ? If theirs be still on the fourth day , then how can the seventh day in Order be lost with them ? Do not the Mahum●dans keep the sixth day of the week as their weekly Festival ? If their day be the sixth , the next immediately following day must be the seventh . Have not the Jews all along and some Christians kept close to the seventh , which is the last day in every week , as the Weekly-Sabbath-day ? And how could all these so mis-reckon the seventh for any other day of the week ? How many Testimonies out of Authors could I cite for these , If I would cram the Margin to cloy the Examiner of it ? Do not publick Tables witness this ? If these be searched in the Courts of Record , and in Register-books , will it not be found they distinguish and difference the Sabbath-day as the Seventh-day , from that which they Name Sunday , the first day of the week ? Have not the Councils by their Decrees still differenced these days , as such a kind of Proof for the matter of Fact ? Do not Laws , Statutes , Acts , and Ordinances of Parliament keep alive the memory of these distinct days ? Do they not give a a That Act April 6. ( vulgarly so called ) 165● . for the better observation of the Lords-day ( as they wrong Name the First day ) was given out on the day of the Sabbath , meaning the Seventh-day . the Name of Sabbath-day to the seventh , the last day of the week ? Their freeing of a particular day of the week from all Executions , from troubling any with any Summons , from compelling any Man to bring forth his Surety , from Apparitors or Serjeants speaking , from Advocates pleading , from Cryers crying ! Doth not this also speak it ? Have not some of their Acts the name of Sunday in the Title of the * * An. 1. Car. 1. Cap. 1. & An. 3. Cap. 1. An. 5 , & 6. Fav . 6. Cap. 3. p. 133. Act ? Do not many Law-processes require persons to appear on the Sabbath-day ? Are not some Statutes Penal upon common Laborers and Travellers on Sunday ? Are there not Injunctions by some on Rogation week ( as Superstition calls it , ) to forbid the Solemnization of Marriage , from the first day of the said week until Trinity-Sunday ? If any Common-Prayer book-man make this Objection against me , he may take notice , That , the year when the LORD graciously led me into the observation of the Weekly seventh-day-Sabbath , that , It was the seventh-day in order of time from the Twenty fifth of March ( according to Vulgar Accompt ) which I observed , and that twenty fifth day they suppose in their Calendar prefixt to the Church-Bibles and Common-Prayer-Book , to be the very day when the year of the World began . Let them look to their proof , but , according to that , I observe the seventh day from the Creation . So b b Act 12. 4. is mis-translated , It should be Passover , for Easter . There is this passage in a Querie of King Charles the First concerning Easter , propounded to the Parliaments Commissioners at Holmby , April 23. 1647. I conceive , saith he , the celebration of this Feast ( of Easter ) was instituted by the same authority , which changed the Jewish Sabbath into the Lords day , or Sunday : For , it will not be found in Scripture , where Saturday is discharged to be kept , or turned into the Sunday : Wherefore it must be the Churches authority that changed the one and instituted the other : Therefore my opinion is , that , those who will not keep this Feast , may as well return to the observation of Saturday , and refuse the weekly Sunday . When any body can shew me , that herein I am in an error , I shall not be a shamed to confess , and amend it , till when you know my mind , C. R. Hesychius calls the first day of the Week another Sabbath-day . So in the Council of Friuli , the first day is called Sabbatum primum , as the Seventh day is Sabbatum ultimum , Concil. Foro juliense . cap. 13. So Ambrose in Psal. 37. So Scaliger of the Aethiopian Christians , they call both of them , the Seventh day and the First day , by the name of Sabbaths . Thus Doctor Vsher in his Letter to Dr. Twiss published by Dr. Bernard , page 88 , 89. Easter-week ( Thus do men heathenishly mis-name days , and weeks , and months , and years ) is by all such understood to be that week , whereof Easter-day , the Sunday , is the first , and so they reckon afterwards , the first Sunday after Easter-week , the second Sunday , and so on . So Whitsundayweek , begins that week with Whitsunday . And afterwards Trinity-Sunday , the first , second , and so forth , Sunday after Trinity : Thus they observe the times for the keeping of their Sessions . Do not dead Monuments and Tomb-stones keep alive the memory of the days of the Week , when they have often engraved upon them that particular day of the Week when such or such a one dyed , or was buried , or had his Epitaph and Monument erected ? Do not Engravings at some Fountains , and Springs speak this , where the Owners have Recorded some known day of the week upon the Head-stones ? So also some Boundary stones or Mark-stones . May we not often meet with this in Dictionaries and Lexicographers , allowed by publick authority , which do give other names to other day , of the Week , But , the Seventh which is the last day they call the Sabbath-day , c c Rust-dagh in Belgic , or Low-Dutch . The Day of Rest ? Do not Historians keep this Truth Company with their Judgment ? For a thousand years and upward , say some , when we meet with Sabbath in any Writer , of what name soever , it must be understood of no other day than this seventh-day : So those whom they call the Antient Fathers , generally style this last day of the Week , Sabbath . Are not Synods , Councils , and Canons , of one and the same mind in this ? Do not the Records of this English Nation fully agree in this ? Many particular Instances of the seventh-days being called the Sabbath being to be found , as those who are versed in those Histories do inform , in the King's Exchequer , in the Common-Pleas , in the King's-Bench , Chancery , Chequer-Chamber , and those of the house of Lords , which is one of the Highest Courts of Record in this Kingdom ; all retaining the name of the day of Sabbath for the seventh-day , This being the common phrase in the Courts of Westminster : and the Latin processes do run in this style ; which is known to all observing Lawyers , Sheriffs , Atturneys , Clerks and Solicitors . Are not Tenures of Lands and of Estates Witnesses of this , which are held conditionally upon paying or doing such a sum or such a thing upon such or such a day of the week , whereby the number and order of Days cannot be lost ? Do not Conveyances , Copies , Leases , Deeds , concurr in this ; Which do specify some particular known day ? Do not Commissions to Judges and to other Officers meet with this sense by their Dates ? Do not Charters to Corporations express some special day of Grants ? Are not Fairs and Markets held upon certain days of the week , agreeing with the present Accompt , as the reckoning now is ? Search the records of Marriages , Nativities , Deaths , Burials , in Ecclesiastical Register-books , and is not the memory of Days preserved there ? Do not Compacts , Covenants , Agreements , between party and party , Wills and Testaments , speak the certain knowledg of Days ? Do not Day-labourers keep to this Accompt ? Do not Ephemeries , Diaries , Hemerologies , Calendars , Almanacks , Astronomies , assent and consent to this same ? What further Evidence is now needful in this case of a matter of Fact for the satisfying of them who will keep a Weekly-Sabbath-day Holy unto Jehovah , As an act of Faith with an eye to his Promise , as an Act of Fear with an eye to his Threatning ? d d In his Travels , fol. 173. and Purchas's Pilgrims , 2d . part , fol. 1176 , 1177. Sandys in his Travels , being a narrow inquirer into the state of other Nations and Kingdoms , doth relate this concerning the matters of Religion in the Eastern parts , that , there is a Christian Empire of the Aethiopians that did still in his time Celebrate Saturday , as well as the Sunday ( as he useth the old Ethnick Phrases ) ; and Purchas writes of the Abyssines , as Subject to Peter and Paul , and especially to Christ , that , they observed the Saturday Sabbath : The Melchites or Syrians are said to Celebrate Divine Service as solemnly on the Sabbath day as on the Dominical day ( as they call the First day ) : Some Christian Churches have forbid Fasting on both these days : Many more Historical records of this may an Ingenious , Industrious Reader of such books Collect , that would further Inform himself about this . Sufficient to me is Scripture Authority , warranted in created Nature .

Having now gone thorow my great Task and undertaking in asserting and proving , thorow the whole Scriptures by Aelohim's own assigned Reasons , by other Scripture Arguments , and by Created Nature and Established Order , the Seventh-day , which is the last day of the week to be the Weekly Sabbath-day , should not every Mouth be stopped from gain-saying of it ? Yet the plainests , clearest Truths have been opposed , and so is this : Some rise up against it , and object , that , no special Honour is put by the LORD and by his Word upon the seventh day , more than upon any other day , of the week , and that , it is but A seventh , not The seventh ; And that , that part of time , that is and will be accepted with God is declared and determined to be the seventh part of it , or one day in seven : and that , one day in seven hath and must have a natural priority unto the seventh-day , because , say such , the seventh day is one of the seven ; Whereas such should have more deliberately considered , that one day of seven was not before the seventh day in order of time : It could not be truly affirmed of any one day , that it was one of seven before the seventh day was Created . For , when the one day was so named , there was but that one day ; so but two on the second day ; but three on the third day , but four on the fourth , but five on the fifth , but six on the sixth day , till the seventh had its natural Existence , and it s created being ; and untill then no one of the fore-going days of the Week could be called one in seven : For , till then there were not seven : and the seventh day is the last number of days , and the only seventh in the days of the Week . So that , here is a stop made , and we go no further forward , As to the natural created Order and accompt of a Week , and therefore that exception and objection , which some do bring in against this from ten Lambs , any of which may be the tenth according as they may run out , is nothing pertinent and applicable to the present matter ; For , the days of every week do not run voluntarily at their pleasure which can be before or behind as they will , to go backward or forward when they list , but , they keep their created order in this successive continued weekly course by a well-established natural , unalterable Law : although in the exception and objection , this should be noted , that , when the ten Lambs were run out ; they had each distinct names , and the last was the only tenth , and no other but the last . That particular day of the week is the Weekly Sabbath-day , which alone ( As to this of the weekly-Sabbath ) has proper marks of Note and of Honour put upon it , As Jehovah's own peculiar day , which he has culled out from all the rest of the days of the week for his created ends and instituted purposes : There is not any one Insignificant word or letter in the whole Book of God ; All that he has spoken and given to his people is of good use . c. Matt. 5. 17 ; 18 , 19. To a Jo● . and Chirek . The LORD Jesus Christ has confirmed his Law of the Ten Words to a Letter , a Consonant , a Vowel , a Particle , a Point . These things amongst others I have commended to their serious Observation , who do understand the Original , or will take so much pains as to learn the notes of Demonstration and their Significancy , which may , the LORD blessing it ; be gotten with a little Industry : one is , to observe well the f f Gen. 2 : 〈◊〉 , 3 first place in the Scriptures where the Doctrine and Law of the Seventh-day-Sabbath is taught . here is g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold . a Note of Demonstration , importing . The , This , or That and it is three times joyned to the word Seventh ; which particular day of the Week , the Last day , Aelohim , Rested on , Blessed , and Sanctifyed , as the Weekly-Sabbath-day : The seventh , and a second time The Seventh ; and a third time , The seventh ; and three times h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is a Letter , an Inseparable joyned Preposition , signifying , In : Which would carry the discerning obedient Observer of the Weekly-Sabbath-day into the Possession and enjoyment , the Duties and Priviledges , of that set Seventh-day : ( Besides another i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particle there , which doth here put a great force upon the signification , as , That day , That Seventh : ) The Note of Demonstration in this Place doth point out a certain , known , Determinate , Fixed , Particular , Unchangeable , day in every Week in that First Created Week , and in the after Successive Returns of that last day in every Week , as the Weekly Sabbath-day : Because this is the First place in the Holy Scriptures where this Note of Demonstration is put to this word , Seventh : And this was an Eminent Remarkable thing pointed at , this seventh day as the day of Weekly Rest , : And all and every of the foregoing daies of the Week of this Created World have a distinct observable put upon them , and therefore so has this also : Especially k k Gen. 1. 5 , 8 , 13 , 19 , 23 , 31. and 2. 2 , 3. the Seventh day being the most remarkable day in divers respects , that was in all the Week . Here was a thing certain to be known , and to be taken special notice of , that was thus Demonstrated and Notificated . The Subject matter compared with that which doth go before , doth eminently point out as it were with a Finger , the Seventh day to be the Remarkable day of the whole Week , a day to be Sabbatized and rested in , distinct and separated from all and every of the other foregoing daies in the same Week . All these Scripture-reasons are strong and might be enlarged upon . This Note of Demonstration doth come l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 47. 23. Ezek. 16. 43. from a word , which doth signifie , Lo , Behold : So that , it doth set out the Gesture , Posture , and carriage of one who doth plainly and particularly point out a day to be specially observed by the Beholders and Hearers . It doth significantly note a certain day , and doth restrain and confine it to that , and to that only . It doth plainly Import an Emphatical Certitude . Whence the Greeks have taken their Significant m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Article ; this being the n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Avenarius ' s Hebrew Grammar , p. 23. Junius , Bythner Mayr , and others . Buxtorf in his Thesaur . gram . lib. 2. cap. 5. Marc. Marin . Brixianus in his Arca Noae , f. 124. Initial Letter of a Demonstrative Article : And this the Hebrew Grammarians do generally acknowledge , that , It doth denote an Emphasis , and is used to a Certain and known thing , so distinctly and expresly is the Excellency of this Seventh day indigitated , as its being the only day of the whole Week for the weekly Sabbath day , to prevent any the least doubt or question about the matter . For which end also , there is this Emphatic-Article o o Gen. 1. 13. prefixed before the Sixth day in order of time , which doth in that place Demonstrate , that , as the work of that Sixth day was somewhat more remarkable , and that , Aelohim has perfected all the Works which he propounded and purposed to Create in the foregoing Six daies of this one week of the Created World , shewing a thing known and Signally illustrious and commendable : So also , that , that day only was the Sixth day in the Weekly revolution , and no other day , and that the Weekly Sabbath must be reckoned in order of Created time the immediately next succeeding after that Sixth ; which was the seventh day , the last day in the week . Thus also in another place before the Promulgation of this Law of Mount - Sinai , p p Exod. 16. 26 , 27 , 29 , 30 , these Emphatic Articles are Remarkable , where it is once before the Sixth day , to fix that to a certainty , Which is the Immediate preceding day , once before the Sabbath day , and four times before the Seventh day ; that , there might be not the least Colour or pretence for any mistake , in that forementioned place in the History of the Creation . There is a q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See M. Anton. Reuch-lin's edition of Rabbi Mardochai Nathan's Heads of Hebrew Concordances , column 73. Particle , which is not only a Note of the accusative Case , but it doth also signifie the very self-same-substance of a thing : Which , together with this r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notificative , doth point out the seventh day Sabbath to be the most Glorious Renowned day of the hebdomadal revolution ; or weekly return of dayes , not only Grammatically in the signification of these Prefixes , but also Physically in the nature of the thing it self , as the Seventh day , the last day in the week . That s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Particle is significant of a Person or thing which cometh from a word that doth denote a coming with speed : It denoteth this Created day passive , upon which the Creator Acted , signifying the substance of the seventh day made , being a note of an Article , and also of Demonstration . This Seventh-day , besides its being thus notedly expressed is also set out by t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Primitive Noun ; signifying him or it , and also by an u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avenarius in his Hebr. gram . pag. 248. Affix contracted , of another word , which doth obtain the Nature and significancy of a Pronoun ; ( For , Affixes are Demonstrative Pronouns ) signifying in him : or in it : The proper significancy of a Pronoun is , to set out a certain and a Finite substance , it signifyes somewhat more certain and more First , than a Noun or a proper Name : As , if thou say , this is my Father , he is my Brother , pointing but both the one and the other with the Finger , to some by-stander , it is better known , than if thou shouldst say , John is my Father , Thomas is my Brother , because there may be , and are , more Johns and more Thomas ' s. w w See for this 〈◊〉 Paraipomena Orthographia . &c. pag. 70 , 71. Thus Priscian , Varro , & Sealiger . I , Thou , and he , do more set out an Individuality , than the Name of Caesar . for , neither when I say , I , canst thou understand another , or communicate it with another : Whereas when I say , Caesar , my understanding also may transmit it to another ; as from Augustus Caesar to Tiberius Caesar : Hence the Hebrews call the Pronoun x x Cinnujim . see Buxtorfs The saur . gram lib. 1. Cap. 11. by a word , which doth signifie Cognames , because , they are another kind of Cogname of the Principal name or Nown . Nouns do properly signifie things , and Cognames are Accessions to Names , from some vertue or vice , or event , or such like , in the things . In the present Case , the Seventh-day-Sabbath is an Hereditary Cogname , received all down along in Scripture , from the first Week of the Created World , and is Inherent in its own excellency of Created Nature : As a Noun doth Enuntiate what a Person or a thing is y y So Avenorins in his Ebraic Grammar pag. 28. all the Affixes are Demonstrative . To question the Emphaticalness of this Notificative , besides that it is contrary to the Judgment of the z z Junius in his Hebr. Gram. pag. 66 callsit the Emphatick or discretive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See also pag. 163. 164. and Opirius's Arium linguae sanctae , printed in 74. p. 29. exactest of Hebrew Lexicographers and Grammarians , is also chiefly opposite to the true , genuine , Proper Signification and usage of the Letter in the Scriptures : whoever doth assert , that , it doth not at all limit , specifie or determine , doth speak too hastily and unadvisedly : It is Emphatically discretive , that by which one thing is differenced and distinguished from another , even where some a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . other Hebrew Letters , Consonants , do exclude this Emphatick Note , yet there the excluding Letter doth receive the point of the Excluded . For b b Gen. 39. 11. Deut. 6. 24. 1. Sam. 9. 13. Psal. 36. 6. Eccles. 8. 1. Ezek. 40. 25. & 47. 22. Dan 8. 16. Nehem. 9. 19 : & 12. 38. 2. Chron. 10. 7. & 25. 20. Twelve times it is prefixed before those Letters , which doth manifestly shew that this Letter will have some signifying place in the word : It being a prefix of use and of some notable meaning where it is , and will some way or other maintain its title and have a Compensation . c c See Glassina Philol. Sacr. lib. 4. p. 843. It s Primary signification is to hold forth what is joyned to it , and to make its significate the more known . A late learned Writer should therefore a little look over what he hath Written about this and somewhat further Consider , and not conclude , that , the discerning inquirer in this age of growing Light , will be so imposed upon by any mans bare say of Magisterial dictate , without any probation at all , to assert , that , this prefix to Sabbath in the Fourth word is Redundant ; and doth tend nothing to the Determination of a Certain day , but , only denotes one of seven : Which doth now lead me to another cogent Reason , for the Demonstrativeness and Notificativeness of this Prefix , because , the Law of the Seventh-day-Sabbath in the Ten words being much in the same words and expressions with the forementioned place in the History of the Creation , has not only d d Exod. 20. 8. a special Note of Remembrance set before it , remember thou , or rather , to remember , and it doth set out one Main great End of Mans being Created , even to remember the Seventh-day-Sabbath : Man is bound for ever , ( for it is infinitive , indefinit ) to keep this in mind for himself , and to mention and to speak of it to others . It is the Duty of Created Man to look well to this , that , the Seventh-day-Sabbath be not forgotten by him , but duly remembred in Order to the Glorifying of Jehovah : This special Mark is put upon this day to distinguish it from all and every of the other daies of the Week , to note the Importance of it , and to signify the Antiquity of it : It being as old , of as Antient constitution as the very first Week of this Created World , which Aelahim did expresly command to be observed , as a distinct , separate Sanctifyed day ; it being the Last day in the Week : And therefore his people have need to remember it , that , when the time did come about in its Weekly returns , it might not be forgotten and neglected , as neither its natural Equity . There being the same Reasons now as ever ; which the Lawgiver himself has repeated and revived in the Fourth word or Command ; which doth set out the weight of this precept and the necessity of Mans obedience unto it . The Three former Commandements or words of the First Table , are much in order unto this , e e Exod. 20. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Infinitive mood . to Remember the Seventh-day-Sabbath : For , if this be not kept Holy , those Foregoing three will be broken ; as Scripture and experience doth prove . Let several other expressions in this f f Exod. 20. 8. 11. & Deuter. 5. 12. 15. Fourth word be yet further Considered with seriousness : For , besides many other Peculiar Honours which the Adored Almighties the great , Law giver hath put upon this Law of the Ten words , in some respects beyond any other part of the whole Scripture , take we notice of what doth follow more specially and particularly as to the Fourth word , about the Law of the Weekly Sabbath This Fourth Command hath Double Accents , and particularly that word Seventh , which do call upon the understanding Reader for this special Noting of some singular matter in this Law about the Seventh-day-Sabbath . There are Four of these forementioned Notes of Demonstration put before that particular day of the Week , two of them before the word Sabbath ; and two other of them before the word Seventh , that all may mark it , which is the day ; and what a kind of day it should be observed to be : This Demonstrating Note being prefixt , when the speech is of a thing certain and known : And therefore it is called by some skilfull Hebricians , a prefix of Knowledge ; of g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bythners Gram. , reg. 61. p. 119 , 120. He cognitionis . the Knowledge of that particular thing : Besides two other Particles , h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do put a great significancy upon that day ; that particular day : And moreover there is i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Letter put before the word day , ( In a day that Seventh , ) which doth lead and direct the Observer of the Weekly Sabbath into that particular day , the Last day of every week , keeping him within the limited bounds thereof to mind and to doe what the one and the only LORD over the Conscience , and Lawgiver to the Soul , hath appointed him to . If any where in the Scriptures of Truth , this Note of Demonstration have a more Remarkable Significancy , it is in this Law of the Weekly-Seventh-day-Sabbath ; both at the first Creation and Institution of it , and as it is one of those Ten words which alone , of All the word of God was more signally written by the k k Exod. 31. 13-18 . & 34. 1 , 28. Deuter 4. 13. & 10. 4. Finger of the Law-giver himself . Which Ten words are so few , and yet with all so full and Comprehensive , particularly this of the Fourth word . l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Contracted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Particle being a sign , which alwaies by hastning , is referred to the following word , with which it is Construed , doth in this place signifie a particular certain day ; noting an excelling thing known to All to whom the speech is directed , This ( Aeth ) is twice prefixed to the seventh-day-Sabbath , that Jom , the day , is four times mentioned . That Author whom I answer in this doth so far acknowledge the Emphitie Prefix , that he saith , it may possibly denote an Excellency in the thing it self : But his may , and may possibly , are Diminutive uncertain Termes , doing injury to this Scripture , which by those Prefixes joyned with the other special remarks , doth and must certainly not only denote an Excellency in the thing it self , the weekly Sabbath , but also tends expresly to the determination of the certain day thereof , the seventh which is the last in Order of every Week : A case so clear to an impartial Judgment ; that one who has written both against Seventh-day and First-day-Sabbath , yet confesseth ( And he passeth for a potent Ratiocinator ) that , the day of Gods Rest was that particular Sabbath which Jehovah gave at Mount Sinai : It is not A Sabbath , but The Sabbath , even that which God sanctified , and it is as antient as the first week of the Creation , the Sabbath must be the same with the seventh : Thus he . There might be a large enumeration of many particular words in Hebrew , which are of common universal use , such as no institute , custom , or consent of men has imposed upon things , but , created Nature it self by a secret instinct and impulse has assigned to and imprinted on real beings , thus , as to the present case this Hebrew letter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heh , doth take its name from that gesture which generally all mankind do express when they do demonstrate a person or thing , Hea , Hin , Hinnea in Hebrew ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek , En , Ecoe , in Latin : As , when , we see a Man that has Hou , in Hebrew that is , Substance , Wealth , Riches , we crie with some admiration . Ha , Ho or Hah , there goes such a Rich Man , and we are ready to point him out with a Finger , for that doth please such Men when they are so noted by others . The Demonstrative Letter is Consignificative , and is not idle in the beginning of those words , but doth Super-add a certain signification to them . What colour of Reason can there be to exclude the Notificativeness here : This being a word or Command so express , so weighty , so significant , with such an Awakening word set at the beginning of it , and there being such need , that , Jehovahs Instituted time for his Weekly-Sabbath-worship be determinately fixed and certainly known ? How great care should men in Reputation for Learning and for Godliness take , whose words with many do go for Oracles ; and whose mistakes too often do grosly impose upon ignorant understandings of the vulgar , and upon the Lazy minds of Semi-Scholars who are loath to be at the pains to satisfie themselves by a diligent search , but , take up things over credulously , upon trust without tryal ? As this Learned man is an Opposer of those prefixes in the Hebrew , so also of the Prepositive Articles in the Greek , as if these also were sometimes Redundant , thereby Insinuating , that , it is so in this case : Whereas there is much of significancy in those , which are Emphatical , and Deictical , noting some certain thing in a Limited sense not indefinitely . That the prepositive Articles in the Greek are not insignificantly redundant , but demonstratively Emphatical , is an assertion capable of clear proof : As also , that , they are so in this particular Case ; relating to the Seventh-day-Sabbath , as I have already discovered : And I am now to give it forth to the Reader in some other Cases . For , this Objector doth not afford us any Light by which wee might discern when they are not , or when ( according to his Judgment and affirmation , ) they are redundant . m m John 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When messengers were sent to John , to enquire , whether he were that Prophet ? They did not mean such a true Prophet only as Isaias , Jeremiah , Ezechiel , Daniel , and such like Prophets , as they ; were , but , in the most special restrained Sense , whether he were that particular Eminent Prophet who was Antiently promised to the Church and People of God , whom the Beleivers among the Jews expected , with so great desire , should come , even the Messiah foretold of in n n Deuter. 1 8. 15 , 18 , 19. Moses Writings , that certain individual Christ : for which cause , the Article is there Prefixed , lest that speech should have been taken by John in an Indefinit sense , of every , if a true Prophet : and otherwise Johns answer had not been according to truth ; when he denied it , saying , o o John 1. 21. not ; as if he had said , I am not that Prophet , no , I would not have you to give way to one thought of this , as if I were that same Prophet so spoken of by other Prophets : No , though I am honoured with being p p Luke 1. 76. a Prophet . He doth not say , that he was not any Prophet at all ; but that he was not that signally-eminent Prophet ; Who also in q q Joh. 6 14 , 32. & 7. 40. Mat. 21. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7. 37. other Scriptures has the same Article Prefixed to Prophet , that Prophet , and sometimes another Pronoun demonstrative added , that same Prophet , or that Prophet he , noting one certain Excelling Individuum . And as for the denoting and pointing out of a particular person so also of a particular thing : As the Field of the Potter , which the Cheif Priest and Elders after counsel given and taken thereabout , which they bought for the burial of Guests , doth note a certain determinate Field , r r Mat. 27. 7. Zachar. 11. 13. even that particularly and no other , which by a Prophetical Spirit Zachariah had foretold of : And this doth the Article there , plainly point out . s s Acts. 9. 2. The same you may find in other Scriptures , compared ; as that way , is that particular way of Discipleship to Christ . So t t Heb. 7. 21. this is , the same particular Priest , Christ , who was a Priest confirmed in his Office by Oath . I shall referr the discerning Reader for u u Mat. 1. 17. 23. & 2. 2. & 16. 16. Luk. 2. 26. & 12. 32. John 10. 11. Acts 3. 14. 1 Cor. 3 11. Ephes. 4. 13. a multitude more may be added . further Instances to the Scriptures cited in the Margin , where he may find , that , the use of this prepositive Article ; is significantly noting some one or somewhat certain by an emphatical pointing out . I could give a multitude of more Instances in the Greek new Testament , acknowledged so in the Judgment of the most accurate discerning Greek Lexicographers and Grammarians . But , I keep close to the matter in hand . The First place in the Scripture which treats of the seventh day Sabbath in the History of the Creation is referred to by the Author of the Epistle to the w w Heb. 4 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews ( which place I shall afterwards have occasion to clear from a wrong interpretation put upon it by this same Learned Man : ) where there are two Articles prefixed , that day . That Seventh , designing a signated and definit and Individual day , which was and could be no other than that Seventh which was the Last day in the First Created Week , and will ever remain so to be unchangeably , whilst weeks do continue . x x Luke . 13 14 16 , & 4 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like is observed in other Scriptures , where the Article is doubled to point out that eminent Seventh-day-weekly-Sabbath . O , who will give , that all Mens hearts , particularly , that , learned mens Hearts did more stand in Awe of every word of Jehovah Christ , who is so tender of every Consonant , and of every Vowel therein ; especially in the Ten words of his own hand writing , where he will not suffer any one y y Mat. 5. 18. Here is somewhat of every jod . & chirek to be fulfilled . Iod or Chirek to be Injuriously altered or left out , not the least letter or any point or part belonging to it ! They that do otherwise , do so far z z Deuter. 4 2. diminish from the word . O how great has Christs care herein been , that no man might take any other day of the week for the weekly Sabbath-day in the Hebdomadal revolution , but only the Seventh , which is the last in Created order of succeeding time ! So choice an excellency hath the Creating-Redeeming-Mediator put into the essence of this Seventh-day-Sabbath ! As for the particular Instances in Scripture , which this learned man doth give , where he Judgeth this Note and prefix of demonstration to be redundant without assigning any the least Reason why he so deemeth , I have examined every one of them and find them to be Notificative : Of which I shall give the Reader some short account . His first instance is in one of the a a Psal. 1. 4. Psalms , where those wicked ones spoken of are evidently pointed out to be the same prvaricating-wickedly-revoltingones that are expresly set out in a b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. former verse of the same Psalm . So that , the note is Anaphorical , designing such persons , of whom mention was made before , being opposed unto those who must withdraw from them , if they would make happy progresses , or Blessed goings on with a strait foot ; which is the sweet significancy of the c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First word in that Psalm : Those wicked ones are fingered out to be such , whose Counsels are very bad , whose way is so greatly erring , and whose seat is so full of Scorn , such an accursed race of Profane ones , as of all sorts of sinners shall be left unfruitful and fading , Chased away and condemned . And least the learned man should think I am alone in this matter , besides the self evidence of it upon the very place , I refer him in the Margin d d See Avenari●●'s Hebrew grammer pag. 167. where he interprets this place , shewing that , the Nominative-Case doth sometimes call to it the demonstrative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to set out the Emphaticalness , as Ps. 1. Hareshagnim , Impii Illi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Bythner on Ps. 1. 1. 4 , doth twice express it , Hareshagnim , Isti improbi . and again , Hareshagnim , ●lli Improbi . and a third time under the 33 Rule of his Lingua ●ruditorum , Hareshagnim , Illi Impii . Consult also for this , the Harmony of Oriental Tongues by Johan . Ernest-Gerhard I●nen● . pag. 204. He emphaticum desumptum est ex . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , responde●que articulo velpronomini Demonstrativo , ut , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi impii . to a skilful Hebrician , that asserts the emphaticalness of that prefix in this place . His next instance is in e e Eccles. 2 , 14. Ecclesiastes ; where , unto a seriously Considering , and a deeply-pondering-mind . The Notificativeprefixes do manifestly set out the Opposition and difference that is between an Eminently wise man , and one notoriously foolish , with respect to that particular-subject-matter there in hand . There is one , of such a raised sort of wise men , in such an elevated degree , as his movings are more in the Light he is such a one as has his Eyes in his Head , as sees his way plain before him , one circumspect and heedfull in his goings , one wary and watchful in his steps ; One that has and keeps his eyes open , and walks in the light of Holy Scripture , and of Spiritual illumination , holding on with an even strait Foot , foreseeing and forecasting as he passeth along : To which other Scriptures do f f compare Deuter. 16. 19. with Exod. 23. 8. agree , setting out a Wise Walker by one that hath his eyes open to choose and mind his way , that , he may not mistake and wander , or stumble and fall . There are also two Pronoun Affixes which do further Demonstrate this . And the Opposition doth set out a Foolish one , of all Fools one of the veriest Fools , an inconstant Fool , who walks in darkness either not using his eyes , but winking , and shutting his eyes , when Light is before him , or taking a time to walk in when it is dark , so that he cannot find out the right way . A rash inconsiderate Fool , that knows not whither he goes , nor at what he stumbles . Besides the proverbial Antithesis here , doth declare and commend the excellingness and Preference of the wise man above and beyond the Fool. g g See Mercer upon this place . Eccles. 2. 14. The Hebrews and Chaldees do set out an especial part of wisdom in Circumspection , when the eyes in the Head are deligently used : As Folly doth notably manifest it self in heedless walking . The last instance is in h h Levit. 18. 5. Leviticus , where there is the notificative prefix put before Adam ; which as the English Reader may find , the Dutch Annotations in English do express , that man which doth the same shall live by them . It doth signally set out a singular excelling Adam or Man . If i i Ezek. 20. 11. other Scriptures be Collated , that do speak of the same thing , they have all and every one of them the emphatick Article : k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pronoun Relative also doth directly with a strait foot lead to that same man . Thus also the Greek has l l Rom. 10. 5. Galat. 3 12. the prepositive Article in two several places of the New Testament ; where this Scripture is cited out of the Old Testament . Let therefore those marks of Honour by Notes of Demonstration , which the LORD hath put upon it , still be worn as an Hereditary Crown set and established upon the head of the Weekly-Seventh-day-Sabbath . That day of the Sabbath , that day of this Sabbath . As it is expressed in another m m Luk. 13. 14 , 16 Scripture . It should further be considered here , in a way of con●utation of those , who would leave the appointing of Sabbath-times to the Church , or State , besides what has been already mentioned , that , the weekly Sabbath-day , must be a particular , known , determinate , Fixed , standing day , for all men to take notice of , unchangeable in the weekly returns of it , distinct from all other daies of the same week : n n Levit. 23. 2 , 3. Numb. 28. 9 , 10. 2 King . 4. 23. Mar. 1. 21. & 6. 2. Luk 4. 16 , 31. & 6. 6. & 13. 10. Acts. 13. 14 , 42 , 44. & 17. 2 , 3. & 18. 4. & 16. 13. Exod. 20. 9 , 10. & 23. 12. Mat. 12. 8. Gen. 2. 2 , 3. Exod. 20. 8-11 . How else should there be a coming together for Jehova's solemn Instituted worship ? It must be such a stated constant day , as that the Governours of Families might carefully and watchfully see to it , that , both they and their Children and Servants ; and the stranger within their Parts might remember to observe it : That , the freed Beasts might take some Natural Perception of it , in whose custody soever he were kept , whoever were the owner and possessor of it . None but Jehovah Aelohim hath Authority to determine and to appoint this weekly Sabbath-day . Christ the Creator and Redeemer is LORD of the Sabbath , and he has fixed it on the seventh the last day of the week . o o 1 King . 8. 59. 2 Chron. 8. 13 , 14. Levit. 23. 3 , 37. The work of a Commanded day must be done in the day thereof , on which Jehovah hath appointed it . If men would expect from him acceptance of their work ; the word or thing ( we should have a word for every thing , ) of a day must be done in his day . How express are the Scriptures in this , with respect to the Seventh-day-Sabbath ! p p Numb. 28. 9. 10 In the Sabbath-day ( the seventh day-Sabbath in the weekly returns thereof , ) there was to be the Ascension ( or Ascending Sacrifice ) of the Sabbath in his Sabbath : Sabbath worship must be done on the proper day and time of it , on the seventh day , the last day of every week , and not a day before in the same week , nor a day after , in another week . ( They , q q 1. King . 12. 33 , 34. Dan. 7. 25. Isai 24. 5. 6. that will change a day from what Jehovah hath appointed , do devise a day of their own Heart . Jehovahs time and Law should not be Changed ) Sabbath-worship must be r r Isai. 66. 23. from the time of the Sabbath in his Sabbath . One of the great opposers of the weekly seventh-day-Sabbath doth yet grant ; that Rest in the first notion of it doth include a respect to an Antecedent work or labour : And that , it is so every where declared : And that , it is vain to imagine the World was made in Six daies , and those closed with a day of Rest , without an especiall respect unto the obedience of rational Creatures . Hereby then man in general was taught obedience and working , before he entered into rest : For , being Created in the Image of God , he was to conform himself to God . As God wrought before he rested , so was he to work before his Rest ▪ Thus he . How then can the first day of the week be now the Resting day of that week , where the Rest is made to go before the work and labour ? This being contrary to Greated Nature ? And it being a part of mans natural Created Image of Aelohim to conform unto him in working before Resting in the same week . Meditation on the works as well as on the word of Christ , and on Christ himself , is a necessary useful duty . And how can this be performed in its right proper place , where the Sabbath is carried from the seventh to any other day of the week , ( as for instance , ) to the First day ? For , this Computation would put the Seventh day back to the sixth day , the Sixth to the Fifth day , the Fifth to the Fourth day , the Fourth to the Third day , the third to the Second day , the Second to the First day , and it would set the First day forward to the Seventh ; quite inverting the order of the Creation , and so would engage a man on the First day which was and is a working day ; to meditate on a Sabbath-days priviledge , and on the Creators Resting , and mans Resting , which was upon another day , the seventh which is the last day of the week ; and on the Seventh day , which by this wrong account is misreckoned the Sixth . It would put a man upon meditating on the work of the Sixth day , whereas , it was Created and appointed the Resting-day . Thus every day would be set out of its due place : And hence it is , that , such multitudes of namers of the Name of Christ do so little understand , what the particular Created works of every day in the week are ; and so seldom meditate upon the peculiar works of their proper day . Whereas , when the seventh day closeth the week with a Sabbath day , a day of Rest which is most natural , then s s Compare Psal. 104. throughout with Psal. 98. title with the rest of that Psalm . & Gen. 1. throughout , with ch. 251 , 2 , 3. Meditation passeth naturally into Created order ; as to working , and as to Resting . To speak in propriety of speech , there is but one only day in a week , that is the Seventh day in the same week in orderly reckoning according to Created beings , which is and must be , and can be no other than the last day of the week . t t Gen. 1. 5 , 8. 12 , 19 , 23 , 3● ▪ & 2. 2 , 3. every day has its own Peculiar proper Name : And apt and ●it names are to be kept close unto , especially when given by Jehovah Aelohim himself ; setting out the true nature and property of things . u u Psal. 147. 4. Esai . 40. 26. & 43. 1. & 45. 3 , 4 , John 10. 3. This being one Testimony of his Sovereign LORDship to call persons and things by their own proper Names . How else can there be a Peculiar , Distinct , Certain , Knowledge of them ? w w Acts 4. 12. Eph. 1 , 21. Phil. 2 , 9 Num. 26. 53. Acts 1-15 . Rev. 3. 4. & 13. 8. & 17. 8. Hence , the Name , is sometimes taken for the Person or thing : thus the Name of God is put x x Gen 4. 26. Deuter. 28. 58. 1. King . 5. 5. & 8. 35. Nehem 9. 5. Psal. 7. 17. & 9 , 2. Prov. 18. 10. Acts. 2. 21. John 17. 6 , 26. and in many other places . for God himself : And thus the Name of Christ is put y y John . 1. 12. & 20. 31. Acts 9. 14. & 19. 13 , 17. 1. Cor. 1. 2 , 10. 2. Thes. 1. 12. Rev. 3. 8. John 14. 26. Ephes. 5. 20. for the LORD Jesus Christ himself : And , what is observable , z z Compare Isai. 42. 4. with Mat. 12. 21. the Law of Christ , is by Christ himself expounded to be his Name . Thus also , with reference to a day , the Name of the Number is sometimes inclusive of the day too . It were of very profitable use , if the daies of the Week were every one called by their own proper Names . a a Exod. 23. 12 , 13. Zachar. 13. 2. Hos. 2. 17. Psal. 16. 4. Numb. 32. 38. Josh. 23. 7. Is it not high time to throw away those Idolatrous Names of daies , ( As Sunday , &c. ) of which Jebovah has prophesied , that He will cut them off ?

Having thus far attended the Weekly-seventh-day-Sabbath in its strait-footed walk in a plain path , through the whole Scripture , there thwarts the Reader now , a straying company that would perswade him to get into another way along with them , the way of the first day , as the weekly-Sabbath , as if this were now the New-Testament-Dispensation . And for this , they would have him to consider these b b Mat. 28. 1. Mark . 16. 2. Lu. 24 , 1. Joh. 20. 1 , 19. Act. 20. 7. 1. Cor. 16. 2. Rev. 1. 10. Heb. 4. 9 , 10. Scriptures , in the Margin , as Translated out of the Greek into English .

Before I return an express direct Answer to the several particular Scriptures themselves , I advise the Reader , to ask these Transferrers of the Weekly-Sabbath-day , from the seventh to the first day of the week , when they judg it was , that , the first day of the week began to be the weekly Sabbath-day ? Most will say that it began on the particular day of Christ's Resurrection , by Christ himself : Some few will assert , that , it was a little after that Resurrection , by the Apostles of Christ : but all of them will acknowledge , that , it was before any part of the New-Testament was written . It being so then , let the Reader improve this last Concession , and further demand of these men , if one of the Apostles , as Peter by name , for Supposition , had preached up this Doctrine , that , the Weekly Sabbath-day under the New-Testament-Administration of Grace , was translated and changed from the Seventh , which is the last day of Week , to the first day of the week ; and that , one of the Hearers had asked Peter upon what Scripture do you bottom this Doctrine ? How are , whatsoever words of God were heretofore written , Profitable , and written for such a Doctrine ? What Answer do these Men imagine , that Peter could have returned ? The New Testament was not then written , and all the Scriptures which they then had , were the Writings of the Old Testament : Those of Moses and of the Prophets : This Hearer searcheth these and can meet with no such thing , in the Preceptive , or Prophetical , or Promissary , part of that Word , neither could any other refer him to clear-convincing-proofs of this . How then could this Man be well satisfied , that , this was True Doctrine , when he could not find it in his Bible ; but the quite contrary all the Old Testament through , another day , the Seventh in order of Created Time all along Commanded and commended ! And if this Hearer should further have asked Peter , If I should work upon the seventh-day contrary to the Precept in the Law , what Scriptures would bear me out in so doing , when I appear before the righteous Judg , who has in so many Words forbid this , and so often , in all the Scriptures that I have , which speak of this thing ? and if I do not observe the first day as the Weekly-Sabbath-day , but do work on that day having Aelohim's Command and Example for it , what Scriptures have you by which to reprove me ? After this Arguing , what could Peter have replyed to this , from Old-Testament-Scripture ? I leave the Reader further to improve this in his Study and Meditation . For , the Christianized believers did search the Scriptures , whether those things which the Apostles of Christ taught them , were so or not , even in the Case c c Act. 17. 2 , 3 , 11. and 28. 23. and 26. 2● . of Paul himself ; who was one of the most Eminent , and most used of them all .

I shall now in the supplies of the Spirit of Holiness , according to the word of Truth , discover the deceitful colours of these Mens wrestings of some Scriptures , and then shew the Reader the convincing reprehension of those Colours : Which colours how fair soever to outward appearance for a while , yet are a false Disguise , a Paint that will melt away before the fire of the Word . The Fallacies are soon detected and confuted before a discerning and judicious , an unprejudiced and Impartial Reader .

There are d d Mat. 28. 1. Mar. 16. 2. Lu. 24. 1. John 20. 1 , 19. some Scriptures in our English Bibles of the New-Testament , say these Objectors , which do speak of the first day of the week as the day of Christ's Resurrection , when he rested from his work of Redemption , which is now appointed and determined as the Weekly-Sabbath-day unto the Church , in memory of Christ's Resurrection . e e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One of the Sabbaths , doth frequently occur , and is the same with the * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . first day of the week , One being often put for First , the Numeral for the Cardinal . The generality of the Antients both Greek and Latin agree , whose Testimony about the sense of aWord is the best Dictionary and Evidence we can expect : and this same phrase used of the day of Christ's Resurrection by the Evangelists proveth it . Thus they say .

The Resurrection of Our LORD Jesus Christ from the Dead on the third day according to the Scriptures , I thankfully acknowledg , together with the many exceeding great and precious priviledges and benefits thereof : and through Mercy and Grace I do firmly believe and particularly apply . f f 1. Cor. 15. 〈◊〉 2 , 3 , 4 , &c. This true Doctrine is one main part of that solid Foundation , on which we are to bottom our Hope : and O how gladly could I here lay aside this Controversie , and be taken up with sweet Delight and with Rapturing joy into an Heavenly Meditation on an arisen Saviour ! Here could I leave this unkind World and wrangling-generation , and get up above , that , I might rise with Christ , to be where he is , to behold his Glory ! O how willingly could I here breath and long , desire and pant , that , this arisen Redeemer , whom my Soul loves , would be with my Spirit , that my spirit might be more with him ! O that I might more Experimentally , sensibly , satisfyingly , Know and acknowledge that Power , that Vertue , of his Resurrection ! That I might more and better Evidence my being planted into it by walking in Newness of life ! Here could I bid this Fallacious Sophistry of Quarrellers with Christ's weekly seventh-day-Sabbath to stay behind , whilst I find my heart with much Complacencie safely lodged in a full Christ , and in his sull Word ! O the Savourie-nourishing-Meditations that this Subject-Matter would afford ! Here the admiring Soul may pass into a spiritual-Rest by silent-Thinkings , secret Adorings , Marvelling-loves , Exalting-Praises , and Filling-enjoyments — , But , the Reader expects an Answer .

In all the places of the New Testament , relating to the matter in hand , where the last English Translation doth render it , the first day of the week , the Words do properly signify one of the Sabbaths , except only in g g Mar. 16. 9. one place , where it is the first day of the Sabbath : The meaning whereof may be afterwards opened : All the other places you may find cited in the h h Mat. 28. 1. Mar. 16. 2. Lu. 24. 1. Joh. 20. 1 , 19. Act. 20. 7. 1. Cor. 16. 2. Margin , and the words in the Greek rightly done into English in every one of these , are , one of the Sabbaths , not the first day of the week , nor the first of Sabbaths , nor the alone Day ( or only day , or Sabbaths : Not at all concluding the first day of the week to be now the Weekly Sabbath-day in the room of the seventh , which the words do not mean , either in their proper Significancie , or intended sense , as they stand in Syntax or Coherence and Collated with other Scriptures : For , they wholly refer to another Matter , and to other Sabbaths than the Flatterers of the first day do lay a wrong Claim to . As for that i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . word in the Feminin gender , which they do translate , First , but signifieth One , I have examined the Exactest * Concordances of the Greek New-Testament , and I find it Seventy and nine times used there , or about that number ; and upon a searche into all and every of the places , the translation of k k Arias Monianus . one of the Learnedest who doth correct the Vulgar Latin Interpretation , is l l Vna , Vnius , &c. One. I could mention more Translators , if there were need , only for the Information of such Readers , as do understand only English , the Dutch Annotators and Translators in five of those seven places forementioned in the Margin , do acknowledge that the Greek word doth signifie One : Only in two of the seven which yet do relate to the same Greek words they render it First , without expresly mentioning the true proper significancy of the Greek word , which is One ; which was in five other places done by them : Whereby the discerning Reader may observe what their Judgment was in those other two places , and no where else , that I have yet found , of all the rest of the Seventy and nine times do they translate it First , but only in one place more . I have taken care in going over every one of the particular places , and I do not knowingly or willingly misreport any one Quotation . m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Masculin and Neuter gender of the same word ( whereof the sorementioned is the Feminin ) in their several Cases are used in the New Testament Two hundred and seventy ( or seventy one ) times ; As the forementioned n n Of Schmid . Concordances do set them down : in every one of which , those words are rendred by o o Arias Montanus . one of the most Skilful-literal-Translators , p p Vnus , Vnum . One . In one place , he leaves out one Clause in the Original , wherein one of those words is , and so he translates it not at all , but leaves the Vulgar Latin Interpretation in the Margin , where it is taken in , and rendred q q Vnum . One. And in another place he puts in r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . one word for another , and renders , some One , or a certain one , for One. In all those Two hundred and seventy , ( or seventy one ) places , the Dutch Annotators and Translators do not in any one of all those Scriptures give this Word in either Masculin or Neuter Gender the significancy of First , but always of One. No man that understands the Greek significancy of this Word , can but confess , if he will speak out the Truth , that , the s s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greek word is Properly , Primitively , One , from a t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verb , which doth denote to be , For , a being is Unity .

As for the other word translated u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sabbath , Sabbaths . Upon search , I discover , that , It is used Sixty and eight times in the New Testament ; In every one of which places , that Skilful-literal-Translator spoken of before , doth render it w w Sabbatum , Sabbati , Sabbatorum , &c. Sabbath , Sabbaths in the Singular or Plural , according as the number is . The Dutch Annotators and Translators do render it , Sabbath , Sabbaths , in every one of the places , according to the Greek ; though in Nine places they render it Week , also ; Eight of which do relate to the matter under debate ; yet in every one of them acknowledging the Greek significancy , in its propriety of speech , to be Sabbath or Sabbaths . All Lexicons and x x In English Sabbath , in Latin , Sabbatum , in other Languages is the like . Languages that do derive it from the Hebrew , do give this to be the true Genuine Primitive proper significancy of the word ; which the very sound of the Word doth prove to every Ear that hears it . Let then the words be in the Translation , as they truly really signify , One of the Sabbaths : Which if it were done and received as it ought to be , what a Scriptureless thing would the first day of the week be discovered even by plain Understandings to be ? No Translation of Scripture is any further the Word of God , than it doth exactly agree with the Original . Those who do translate these words , the first day of the week , do borrow a Phrase , which is meerly Talmudical , and not Scriptural , and it is Invented by Men , not grounded upon the Word of God . As the words themselves , in their own sense are not at all , either against the Weekly seventh-day-Sabbath , or for the first day of the week , as the weekly Sabbath now , which is the Common pretence , and the mistaken Plea : So neither is the meaning of them in any of those places , as they are Construed in Syntax , standing in the coherence of the Text , or as compared with other Scriptures . Those places which are cited out of the y y Mar16 . 2. Mat. 28. 1. Luke 24. 1. John 20. 1 , 19. Four Evangelists , ( the other will be spoken to in their order , ) do in all and in every one of them relate to the Passover-Sabbaths , on one of which Christ arose from the Dead . The Word of Truth doth here expresly call and name them Sabbaths , and therefore we must own it , that , they were such , to wit , Sabbaths , days of Holy Rest : The Authority of the Scriptures should suffice , upon which this Appellation doth strongly bottom : z z Mat. 26. 17. Mark . 14. 12. Luke 22. 7. John 12. 1. and 13. 1 and 18. 28 , 39. & 19. 14. All the Evangelists are express for the Passover , at which time these a a Lev. 23 . 4-8 . Exod. 12. 3-20 . and elswhere . seven Festival days were ; and other Scriptures in the Old Testament do agree hereto : For under that former Dispensation there were other days in the year , as the days of the Passover , of Pentecost , of Booths , of the Fcast of Expiation ; which are called b b Levit. 23. 32. 37 , 38 , 39. Ezekiel 45. 17. &c. as in di 〈◊〉 other Sabbaths , in express words , Shadowie ; Figuring , Typical Sabbaths they were . The Weekly seventh-day-Sabbath is a natural Weekly-standing-Sabbath , of a different nature from the other . Consider further , that , the first and the last days of that Paschal-Festival , are expresly called and named Holy Convocations , or Convocations of Holiness : So they were to be unto the Israelites : They were not to do c c Lev. 23. 7 , 8. any Function of Servilene●s in them . The same Command as to this that is given for the observation of the Weekly seventh-day-Sabbath in the Fourth Word : Which doth shew , that , they were to be kept as Sabbaths . The same thing for the Publick Worship and service they were to do . d d Numb. 28. 16 , 17-25 . To a day every one of those seven days of this Passover-Feast , besides the Ascension , the Burnt-Offering which was the Dayly-Sacrifice , a Burnt-Offering of Continuation , which was offered up every day without any intermitting : The same thing also which was injoyned e e Verses 9 , 10. on the Seventh-day-Sabbath . There were also all the offerings and oblations of the f f Vers. 11-15 . New Moon , and somewhat more ; For , it exceeded the sacrifices of the Feast by one Bull and a Ram. Every one of these seven days were Holy Assemblics , Feasts to Jehovah , and when performed aright , they were g g Verses 2 , 24. compare 2 Chron. 30. thorowour , and 35. 1-19 . 1 Chron. 23. 31. 2 Chron. 8. 13. the savour of his Rest : The last day of this Paschal Festival is called in Hebrew a day of h h Deut. 16 , 8. Gnetrere●● . Exod. 12. 16. 2 Chron. 30. 5 , 21 , 22. Restraint , because , though so many days together had been Sabbatized on before ; yet the people of God should not be weary of their priviledg , but be willingly restrained one day longer from their servile Work , and be retained together in the Publick Holy Assembly . Thus deriving its significancy from a root that signities to Restrain , or to Retain . i i The like there was at the Feast of Booths . Compare for this , Lev. 23. 34-39 . and Nehem. 8. 18. & Deut. 31. 11 , 12 , 13. Thus for the Paschal-feast , all the seven days of this Feast , are called the Passover , Deut. 18. 1-8 . and so the Feast of the Fassover taken , John 13. 1. for all the seven days of that Feast , all and every of them being Festival-svlemnities . Every one of those seven days was a Solemnity , or Solemn Feast , a distinct Day in a day by themselves , in which Jehovah was praised with Great Joy . Each day was a Solemn Assembling . This shews plainly , that those Passover-days were to be kept Holy to Aelohim as so many Sabbath-days . There is one Opposer of the weekly seventh-day-Sabbath , who to establish his first day in the room of the seventh , doth urge , Levit. 23. 39. where the eight day is called a Sabbath , which he affirmeth from John 7. 37. to be the last day , the Great day of that Feast of Tabernacles , from whence he would infer a first day Sabbath . Whereas , there were but seven days in that Feast , Deuter. 16. 13 , 15. Besides , that Feast of Tabernacles or of Booths , was not a weekly Feast , and so cannot have a weekly Antitype directly answering to it : The weekly Sabbath was spoken of before , and settled upon the seventh day , Levit. 23. 3.

A Learned Adversary of the seventh-day-Sabbath doth acknowledge , that , about the time of the writing of the Books of the New Testament , both the Jews themselves , and all the Heathen , which took notice of all these Feasts and solemn Assemblies did call them Sabbaths , and not only so , But by God himself , from their Analogie , which I shall have further occasion after a few leaves , to make some use of . In Luk. 6. 1-10 . compared with Mat. 12. 1-14 . we may read of Sabbaths in the Plural number ( as in many other places ) of the First Sabbath , a second Sabbath , another Sabbath ; which if they be applyed to the Sabbaths of either of the Typical Feasts , then it is an evident proof , that , the days of those feasts had the name of Sabbaths in the Scripture if they refer the expressions to the weekly Sabbaths , then it doth afford a testimony for the Weekly seventh-day-Sabbath . Upon one of these Sabbaths our LORD Jesus Christ did arise from the Dead . And now let the Considering-Reader bethink himself , whether this do give any the least intimation of any Change of the weekly-Sabbath , from the seventh to the first day of the week ? Where nothing either in the words themselves , or in the Coherence or Context , or design of those Scriptures , or expressed or implyed or intended sense of them , doth meddle at all with any change of the Weekly-Sabbath ? Where there is no , either Blessing or Sanctifying , either Name or Thing ; either Institution or separation , either Command or promise relating to the first day of the Week , as the weekly Sabbath-day , under the New-Testament-Administration . Yet notwithstanding all this so clear and express , which is either not understood , or not pondered , men rise up against it , to the troubling of us , and to disturb us if they could in our seventh-day-Sabbath , of weekly Rest : For say they , The Hebrew word for k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One , hath sometimes the sense of First ; and the New Testament doth Hebraize in this particular : that , if the sense were one of the Sabbaths , then the word should be in the l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neuter Gender , not in the Feminin , to agree with its Substantive , which is of the Neuter Gender : and that , it is expresly said m m Mar. 16. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in one place , the first of the Week , which word is never used for One , but First or Chief . Thus it is Objected . My Reply unto these is as followeth ; As for the Hebrew word which doth properly signify One , What satisfying reason can there be given why any other Tralatitious sense should be assigned to it in these particular places which have so plain and familiar , so obvious and pertinent , a sense in their propriety of meaning , where these Objectors would have it bear such a sense , as that of First ? I shall examine the places usually alledged after a few Lines more : Or if it could be evidenced , that , in some one place it be convenient to translate it First , what cogencie of Inference can there be drawm from thence , that therefore it must be so in the Greek word , in the Scriptures fore-quoted ? What necessity doth there appear of this ? Where the Circumstances of the Text do so well and fitly admit of such a rendring , interpretation , and construction , of the Original Words , as is according to their true certain and proper signification , which has been already Demonstrated ? What satisfactory-spiritual-convincing-Reason is there , to fasten such an Interpretation upon them in the Translation , as gives them a sense improper and a meaning unusual ; to which no necessity doth urge and drive either the Translator or the Annotator ? Words are to be understood according to the propriety of them , unless we be otherways unavoidably forced by some evident Absurdity ? Of which there is no Colourable appearing shew here . How can convincing Demonstrations and Infallible Conclusions be drawn from Scripture-expressions , if a contrary liberty be assumed and granted ? Why should we yield our selves to flee to a pretended double Hebraism , of One for First , and of Sabbaths for Week ; where the plainness and expressness of the Letter , and the Propriety and significancy of the Words , is so Consistent with , and adapted to , the Context and the Analogy and Harmony of other Scriptures upon that Subject-matter ? I would know yet further of these men , whether the Evening of the Sabbaths mentioned Mat. 28. 1. did belong to that which they call the First day of the Week , or not ? If they judg not , then they go quite contrary to all the Scriptural-Accompt , which doth begin the day at Evening . If they acknowledg it to belong to that Day , then I further enquire , how , when that Evening and the Day-part which belonged to it , when these were over and gone , How it could be said of the Evening next following of this Day , John 20. 19. that , it was the Evening on the same First-day of the Week , as they mis-interpret it ? For one and the same day cannot have two such Evenings , at such a distance . As for o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word , p p Avenarius . One of the most punctual and exact in the Hebrew-Tongue , in his Lexicon , both , as to the root of it in the Verb in all the Conjugations thereof , in which it is used , and in the Nouns derived from thence , doth render its significancy to be , He was One , and One ; and particularly q q Gen. 1. 5. on that place which is most alledged by the Objectors , it is by him translated One . He has a Passage in his Epistle to the Reader before that Lexicon , worth the Noting ; a certain , proper , and alonely or only-one , signification , is attributed to All , to every of the words . Another Learned r r Arias Montanus . Gen. 1. 5. Hebrician in that place cited by our Gain-sayers , doth render it , One ; He is the Corrector of s s Pagnin . another's Translation of the Hebrew Bible : But here in these places it needed not , because , it is the true meaning of the word ; and so properly rendered there by both of them . t t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One , in Greek , signifies only One ; a Numeral Cardinal doth signify a Number Absolutely , from which , as from a Fountain , other numbers do flow forth ; and they are called Cardinals , that is Principals , because , from these the other do depend , hanging on them , as doors do upon their Cardins or Hinges , as One , two , three , four , and soon . In that u u Gen. 1. 5. first Instance that we have in the Scriptures of the Hebrew word , for One , One Day , there was then no other Day in Being , or in Order , which might note any other Number . It shews what that was , and is , which made and doth make up that one compleat full Day , to wit , w w Dan. 8. 14. See the marginal rendring . 2 Cor. 〈◊〉 . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evening and Morning , Darkness and Light , Night and Day . Numerals Cardinals do answer to a Question made , by asking , How many ? To which the Answer then must , if rightly , be made , One , Only one . There being then in the nature of Day-Existences but only that One day , a large compleat Full-Day . In the Hebrew it is expresly in number , One Day . There is an Holy Harmony , and a consenting Oneness , between the Old Testament and the New , all sweetly and joyntly Concurring in the same Heavenly Doctrine . As for what they further Object , that , If it were one of the Sabbaths , then the Greek word for One should be of the Neuter ( not of the Feminin ) Gender , to agree with its Substantive : Consider , x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One , is a Numeral Cardinal ( properly not Ordinal ) Noun Adjective , and therefore it doth signify a thing in the Concrete . In reason or signification it must have another word joyned with it , which sometimes one Scripture doth add , when another Scripture speaking of the same thing , doth not express the particular Substantive that belonged to it , to put us upon a diligent search and a due collating of Scriptures . Compare those two Scriptures in the y y Mat. 26. 17 compared with Mar. 14. 12. Margin for this : Which do relate to the Passover-Festival : What in one of the places is the First of the Unleavened . is in the other the First Day of those unleavened . Thus in the places under Debate , z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Greek word which doth signify , Day , is to be understood , because , these are Parallel places with another place , where this is particularly expressed , with respect to this self-same-thing ; and so is not my Excogitated Fancy , but , the plain Interpretation of the Holy Spirit Himself , who dictated and inspired this word of truth . a a Joh 20. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The place should be examined , where it is In a Day that One of those Sabbaths ; Here the word One has the word Day going before it , and must again have that word Day brought and added to it to stand by it : Where , One , being an Adjective partitive , and being here taken Partitively , doth rejoyce in a word of the Genitive Case . The word for Day also in b b Rev. 18. 8. Luke 22. 59. Mat. 26. 40. & 20. 12. Revel. 17. 12. Luk. 〈◊〉 . 17. other Scriptures , relating to other matters , is also expresly added to this Adjective One , and is so be rendred One day , One of those days . There needs no more about this , For , the Objectors themselves do acknowledg that Day is here understood , though not expressed in these places . Which now puts me upon examining of c c Mar. 16. 9. that place where it is the first of the Sabbath . First here being an Adjective of the Feminin Gender , and Governing Sabbath a Substantive , which is of the Neuter Gender , must necessarily be supplyed by some other word , as all that know any thing of Grammar-significancy and Syntax do acknowledg . Now , what that word must be , we are to enquire . That word which I judg must supply it here , must be some such word as doth signify d d as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in other Scriptures . an Hour , or point or moment , or minute , or such like , as doth point out some of the first part of the earliness of the morning of that Sabbath when Christ stood before Mary , and appeared and manifested himself unto her to have been arisen before ; This being one of those particular Sabbaths , which are mentioned in a e e Mar. 16. 2. former verse of the same Chapter in the Plural number : and these Sabbaths were but a little before demonstrated to be the Sabbaths of the Paschal-Festival : and therefore proves nothing as to a supposed pretended change of the Weekly-Sabbath-day from the seventh to the first day of the Week . Further , if we compare f f Mat. 16. 17. with Mark . 14. 12. and 16. 2 , 9. compared . two Scriptures : It is expresly said of another day , referring to the same Passover-Feast , which this day under Debate doth , That , it was the first day of that Feast Unleaveneds , when they of that Dispensation were to meet to cat unleavened Bread throughout the Seven days of that Passover-festival : Consider then , Can this latter day , which came after , be the First day , when there is another going before , relating to the same matter , the same Feast , which is called or named the First-day ? There is somewhat much like this in g g Joh. 18. 28. another Scripture , on the day of Christ's Crucifixion , when he dyed , on that day Jesus was led by Caiaphas to the Praetorium , or Judgment-house , and it was Early-morning , or Morning-season , or rather Morning-Early , ( Hour or Watch , ) For , some word here must be understood . Thus with respect to the matter in hand , t is the Earliness of the Morning of that Sabbath , as I said , which is there pointed out , as you may observe in the History by h h Matth. 28. 1. Mar. 16. 2. Lu. 24. 1. Joh. 20. 1. every one of the Evangelists that do mention it . So that , it is Rationally , Scripturally , inferred , that , First must be supplyed with Hour , or some such word . We read i i Mat. 20. 3 , 5 ▪ 6 , 9. elswhere , of a Third , Sixth , Ninth , and Eleventh Hour of the day , and of k k Joh. 11. 9. & Mat. 20. 6. twelve hours of the Day : and these do make up an whole day , as distinguished from the Night-part . And therefore , there is a First Hour of the Day : The beginning of numbring the Day part of a large Day , is from the going forth of the Light and of the Sun : The first Hour whereof is the first Twelfth part , so numbred of the Day-part . On the first hour of that Sabbath , of that Day , one of the Paschal-Sabbaths , Christ appearing to be standing before Mary , Christ having been arisen from the Dead , sometime before that . For , l l Joh. 20. 1 ▪ 18. there passed some time between Christ's Actual Arising , and this appearing . Mary had been at the Sepulchre before this , while it was yet Dark , and Christ was arisen then , She found not her LORD there , whereupon she ran and gave an accompt to Peter , and came about again , remaining a while at the Sepulchre , having some conference with the Angels and with Christ himself a while before she knew Him . Mary came m m Mar. 16. 2. very much in the Morning : So that , Christ's standing before Mary , points out , not his first Minute of arising , but his time of appearing to her . Sabbath here being in the Singular Number one particular distinct n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to Sabbath , in John 19. 31. Sabbath-day of those Paschal-Sabbaths forespoken of , and therefore cannot be a proper supply to First , For , then it must run thus , The First day of the Sabbath : Whereas This Sabbath was it self a Day . Here in the Way how groundless and Scriptureless is the Conjecture of that Advocate for the First day-Sabbath , who from hence , to wit , Christ's time of arising , as he judgeth it , would date the beginning of the First days pretended Holy Rest , to be the Morning of the First day of the week , and to last but from Morning till the Evening , making the Night-part to be no part of the weekly-Sabbath , and as having no place in the spiritual Rest of the Gospel to be expressed on this day , ( the First day , he speaks of ) nor to be any thing distinguished from the Night of other Days of the week ! So writes a Learned Man . Thus we have a kind of half Holy-day set up by a Man in the room of an whole Seventh-days-weekly-Sabbath , Created and Instituted by Jehovah Aelohim . But , what part of Time shall we reckon that Night-time to ? It must belong either to Working-day , or Sabbath-day ? If to Sabbath-day-time , then it is a part of the time of a Sabbath-day : If to Working-day-time , then we have more time than Six Working-days in one Week , which is contrary to Scripture-revelation , and to Created Nature . For , the Evening is as Natural to the Created Days as the Morning . The Creator Himself did some of his works in the Night . As o o Gen. 1. 2. Particularly , He created Darkness in the beginning of the Evening of the one Day , in the first Week of the created World , and the night-part of every one of the Large days : and it is the Commendation of a Virtuosa-Woman , that , p p Prov. 31. 15 , 18. she and her Houshold do work some part of the Night ; Whereas we are expresly forbid to do any Work of our particular Functions on the Seventh-day-Sabbath : all that kind of work is supposed to be done on the six foregoing days of the Week : and I have before shewed , q q pag. 110. to pag. 120. of this treatise . that , the Night-part , as well as the Day-part belongs to the Weekly Sabbath-day . And how doth this Assertion of that learned Man agree with another Affirmation of his , so often repeated in that Book of his , that , That part of Time , that is and will be accepted with God , is declared and determined in the Fourth Commandment to be the seventh part of it , or one day in seven ! If so , Then how can this Learned Man and his Followers in This , well groundedly expect Acceptance with God ; When the seventh-part of Time is not observed , as the Weekly-Sabbath ; but one half of that Seventh part is cut off by him : quite contrary unto what God has declared and determined in the Fourth Commandment ! This incoherence and inconsistence doth bewray the Darkness and doubtfulness that is upon the Minds and Hearts of the most Learned Opposers of the Weekly-Seventh-day-Sabbath . What will become of Jehovah's Laws and Prescriptions , if Men take such an Unwarranted Liberty , at one blow to cut off the half of the Weekly-Sabbath , contrary to the LORD's Appointments , and contrary too , unto their own Concessions and Assertions , especially also , when on this piece of a pretended Sabbath they give such a Loose to carnal Hearts , as to leave any to be a Rule unto themselves for their words , works , and actions upon this half part of a day of Rest ? as if all others were Men of a Legal Spirit , and were Judaizing Sabbatizers , that will be exact according to the Scripture-rules of the good old way in these Matters : Who sees not what an Unscriptural liberty even good men will be too prone to allow themselves , if once they apprehend , that , this is referred unto themselves to judg Determinately of ? r r Isai. 56. 1. 8. & 58. 12 , 13 , 14. Eccles. 51. 2. Isai . 8. ●0 . compare Gal. 6. 15. 16. with 1 Cor. 7. 19. Where doth the whole Scripture leave any Man or Men to be rules unto themselves ? Must we not in all these Cases be Directed , Determined , and Judged by the Word ? Here again , My heart would be at work in sweet thoughts , and in raised affections towards a dear Redeemer , who has done and suffered so much for his unworthy Creature , that , my Heart and Head and Hand may cease a while from giving answering Solutions to Fallacious arguings . O how full , how sutable , a good is here ! Thou who readest this , canst thou truly say , this Redeemer is my Redeemer ; this Mediator hath loved me , and hath given himself for me ? Redemption is wrought out and finished by Christ for me ! He will perfect it in me as well as for me ! All the just demands of the Father are fully satisfied by the Son of His love ! In the vertue of his Satisfaction and Intercession I will go to the Father and expect Audience and Assistance , Acceptance and a Blessing O how well will it go with them and with their Cause , who have Christ for their Advocate ? How sure is that Covenant of Grace , which hath Christ for the Surety !

The Reader now may expect , that , I say something to that part of the Objection which doth suppose the work of Redemption to have been finished on the day of Christ's Resurrection . So that , He being then Gloriously Manifested to have Rested from it , the Objectors think , that Christ might have good cause to Honour the First day of the Week above any other day , as the Weekly-Sabbath-day .

Here is Mens Thinking and Reasoning , but the serious Inquirer doth look for Christ's Instituting and Commanding , which he can never find in the Word , as to the First-days being the Weekly Sabbath-day . Redemption in the whole and in all and every of the parts of it , and in all and every of the Fruits and effects of it , I beleivingly confess , praise , and apply , according to those growing measures of Scripture light , and of saving Graces , which the LORD hath graciously given me therein about this . Both those great works of Jehovah-Christ , Creation-work and Redemption-work , are highly to be valued ; and one of them should not be set against the other , let them both be brought in , s s Gen. 2. 2 , 3. Exod. 20. 1. 2 , 8 , 9 , 10 , 11. Creation-work , and Redemption work too , as proper matter for Meditation , conference and Praise , whereby the Seventh-day-Sabbath may be , Celebrated and Sanctifyed in the Weekly returns of it . The observation● of the Seventh-day-Sabbath is inforced by the Lawgiver himself to be kept holy to Jehovah by an argument drawn t t Exod. 20. 1 , 2 , 8 , 9 , 10 , 11. Deuter. 5. 12 , 13 , 14 , 15. Isai. 56. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. from Salvation-work , from Redemption work . The LORD Jesus Christ , who is Redeemer , was Creator too ; as I have clearly proved from self-evidencing-Scriptures . It was he that Rested from his works of Creation , Blessing , Sanctifying , and keeping the Seventh-day-Sabbath ; in the First week of the World . Jehovah Christ as Mediator did himself at Mount Sinai , Proclaim this Law of the Ten words , whereof this of the Seventh-day-Sabbath is one . It is he who is our one and our only u u Isai. 33. 22. Jam. 4. 12. Lewgiver . It is he whose w w Heb. 12. 18 , 19. 24 , 25. Voice then shook the Earth at that Mount . It is he x x Acts. 7. 30-39 . who was from his Father an Angel by delegated Office , sent for this , as for many other purposes , to be with Moses in the Wilderness . It is he y y Exod. 34. 1. 28. & 31. 18. Deut. 4. 13. & 9. 10. & 10. 4. who wrote this Law of the Ten words in the two Tables . It is he * * 1. Cor. 10. 4 , 9 , Isai. 63. 9 Exod. 20. 1 , 2. & 23. 20 , 21 , 28. who brought his People Israel out of Egypt , and gave them this Law of the Seventh-day-sabbath . It is he who z z Ps. 68. 11 , 17 , 18 , 20. Compared with Ephes. 4. 8 , 9 , 10. came down upon that Mount attended gloriously with ten thousands of his holy Angels , and promulgated this Law . That Sixty Eighth Psalm doth evidently to a spiritual discerner commend Christ a a Ps. 68. 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14 15 , 16. & so on to the end . in his glorious Excellencies , as to his wonderful person , as to his wise Government , and Gratious Administration , particularly to the Israelites in their Journey out of Aegypt ; in giving them to Inherit the promised Land , in confounding of their Foes ; all which Favours and Blessings to his Covenant people , are set out to be the Fruit of Christs Mediating for them with his Father . He their Saviour and their God , and the God of their Past-Present-and After-Salvarions , who would make of their Posterity a Glorious new Christian Church in the latter daies . As for Redemption-work , it doth confirm the Law of the Ten words in the Type : And the antitype must answer to the Type The Israel of God were to do the Weekly-Seventh-day-Sabbath , and to keep it Holy to Jehovah their b b Deut. 5. 12-15 Saviour and Redeemer , and so are believers under the New-Testament-Dispensation , the Saviour himself , this Redeemer , having so c c Luk. 416 , 3● observed it all his life through in the daies of his Flesh here on Earth , when Born of the Virgin Mary . The d d Exod. 26. 33. & 40. 18 , 19 , 20 , 21. Ark which was one of the principal of all the Holy things of God , and for which the Tabernacle mainly was set up ; e e 2 Chron. 6. 11. which did Sanctifie the place where it did Rest , f f Exod. 25. 16 , 17. 21 , 22. 1 King . 8. 9. this Ark had nothing in it but the two Tables of the Covenant : And this Ark was g g Numb. 10. 35. Psal. 68. 1. 17. 18 , compared with Ephes. 4. 8. a Type of Christ , who had this Law in his Heart : And did in his own Person Confirm it to every Letter and part of it by his Doctrine and Practice , when more Familiarly Conversant here amongst men . It was Christ as Mediator who appeared as man unto Abraham , Moses , Zechariah , and others , under that former Administration : h h Zach. 1. 7-17 . & ch. 3. throughout . & 6. 12 , -15. & elswhere . These works of Redemption were in the i i Heb. 13. 8. Rev. 13. 8 John . 1. 29. 36. Types then , and as for the Actual Perfecting and Accomplishing of these in the Person of the Mediator himself , k k Heb. 2. 16. Rom. 1. 3. Galat. 4. 4. when he took to his Godhead the seed of Abraham , and was made of the seed of David according to the Flesh ; and was made of a Woman , these works may be said to take their beginning ( as to this of perfecting and accomplishing them in the antitype ) upon Christs l l Luk. 2. 11 , 14 , 21 , 22 , 23 , 24. Mat. 1. & , 2 , ch. First thus manifesting of himself in the Flesh : And they were further carried on by him in his m m Mat. 3. 15. John . 1. 17. Life , so declared by his Father and attested by his Spirit n n Psal. 40. 6 , -10 Heb. 10. 5 . -9 . . His Life was a Continued fulfilling of Redeeming-types : And as for his Death upon the o o Gal. 3. 10 , 13. compared with Deut. 21. 23. Cross , there just before his giving up the Spirit , and commending it into the hands of his Father , he himself said , it is Finished , or accomplished , or perfected , ( namely , for so much , and for fo far , ) he having but p p John . 17. 4. 〈◊〉 Compare John 1. 17. with Mat. 12. 40. John 10. 18. a little before , on the same day of his Death , in his Prayer to his Father , declared , that , he had finished the work which the Father gave him to do ! This work of Reconciliation and Redemption : Thus accomplishing it , and perfecting the Types by steps and degrees . Some Remainders whereof are further Fulfilled at his 〈◊〉 Resurrection : Which also it self was a great work : Yet was not this all : For , these works of Reconciliation and of Redemption , had yet a further filling up and a more through perfecting , when Forty daies from his rising again , he ascended up into Heaven : r r Levit. 16. throughout . Heb. 3. 1. & 7 , 8 , 9 , & 10 , ch. as far as the 22. ve . of that 10 ch. Where he appeared as the great High-Priest of his Peoples Holy profession , as the Antitype , with Blood and with Incense in that Holy of Holies , having his satisfaction and intercession Further in his Glorious Person Actually accepted by his Father , which was Typified of Old by the High-Priests entering into the Holy of Holies , once every year upon the Atonement day , or day of Expiation , of which the Author of the Epistle to the Hebrews gives an account , of its being perfected and fulfilled in Christ . To this Ascension of His into the Highest Heavens , and his sitting there at the Right Hand of his Father , where he appears for his People , s s Rom. 8. 34. Heb. 7 25 , & 9. 24. and intercedes on their behalf , in a way suted to his Glorious Majesty , in so raised an Exaltation : to this doth belong his putting down of the Levitical Priesthood , which was a shadow and Type and Figure of the Heavenly Priesthood of Christ , and must now upon Christs Ascending and session , give way and place to the Truth , to the true antitype , t t Heb. 8. 4 , 5. the High Priest being got into Heaven : For , whilst Christ was upon Earth , the Levitical Priesthood continued , at least as to some parts of their Office . When the Reader puts all this together , and sees how the Redemption-work was for so many years together before Christs Resurrection perfecting and accomplishing , and finds Christ u u Luk. 24. 13 . -31 . Travelling upon the day of his Rising with Two Disciples to Emmaus , which was from Jerusalem about Sixty Furlongs , which in Common Computation is w w See Sandys in his Relation of a journey &c. pag 174. Emausm stands , saith he , seven miles off and West of Jerusalem . about seven Miles and a half , at least seven Miles , too long a Journey for the weekly Sabbath day , especially when it was a going off from a greater assembling at Jerusalem , the Publick appointed place of worship ; and this about a private business to a little Village , an Example not to be followed , upon a pretended new Instituted weekly-Sabbath-day : And withal the Reader observes , that , some part of Redeeming-work was actually compleated by Christ in a way of fulfilling of a Redeeming-Type , which work was not done by him before , either in his Birth or Life , in his Death or Resurrection , it will be time for him ponderingly to think on his waies , and to turn his feet unto Jehovahs Testimonies ; to make hast and not to slacken to entertain his Commandments , particularly this of the weekly-Seventh-day-Sabbath ! To set this right precept before him , and no longer to put away this Institution of Aelohim from him : Which is so full and plain and clear , through the whole Scripture ; and no further to wander on , misled by mens darkning-conjectures , who would still keep up a day of their own setting up , up the First day of the week , which as to this of a weekly Sabbath-day , is a Creationless and Scriptureless ; Restingless , Blessingless , and Sanctifyingless , Nameless , Thingless , Commandless , Promiseless , and Threatless-day ; none of those being for it , but all for the Seventh day .

The adversary being driven out of this hold , seeks refuge for his First day Sabbath in some other Scriptures , cited in the x x John 20. 19. 26. Luke 24. 13-36 . Acts 20. 7. 1. Cor. 16. 2. Margin , ( which yet will not allow him Countenance and Warrant . ) For , say they , the good Apostles met on the First day , the day of Christs Resurrection , which they then observed as the weekly-Sabbath-day , in memory of his Resurrection , and of his compleating the works of Redemption on that day ; Christ taught the two Disciples on that day of his Rising , on the same day he appeared to the Disciples , and instructed them , and did eat with them , thus assembled , and Blessed them ! The next First day of the week he chose to appear to them again : And those Apostles Christ did Commission as his principal Church Ministers to teach the Churches all his Doctrine , and to deliver them all his Commands and orders , and so to settle and guide the first Churches : Which Apostles did actually separate and appoint the First day of the week for Holy Worship especially in Church-assemblies ; They themselves frequently meeting upon that day , for that end ; and enjoyning the Churches of their Plantation so to do , who obeyed them in this : The First day is mentioned as the day of the Disciples assembling to break Bread ( which though they did it oft : on other daies , yet no day else was peculiarly appointed for it . ) Disciples and believers at Christian-assemblies were not to come empty on the first day of the week , but were on that day to deposite what they brought in to the Treasury of the Church . And this has been the practice of all the Christian Churches in the World , since the Apostles daies : For which there is the Evidence of Church-history in this matter of Fact , into which Humane Authority this must be resolved : For this evidence of this Churches Vniversal constant usage is a full and sufficient proof of the matter of Fact : That , the First day was set apart by the Apostles for Holy worship , especially in the publick Church assemblies . They that will deny the Validity of this Historical evidence do by consequence betray the Christian Faith , or give away or deny the necessary means of proving the truth of it , and of many great particulars of Religion ; For , without this Historical evidence we cannot make good the Authority of any one single verse or text of Scripture , which we shall alledg , because , we are not certain of that particular Text , ( or words ) whether it have been altered or added , or corrupted by the Fraud of the Hereticks , or the partiality of some Christians ; or the oversight of Scribes , &c. thus these objecters . y y 1. John 4. 11. &c. The Spirit of these Objecters is now to be tryed , whether it be according to Christ , and the word of Christ , or not ? Which shall be done by a strict examination of the two Comprehensive particulars , more especially , whether the Scriptures alledged be truly Translated , and rightly Interpreted , and meetly applyed , as to the present Case in hand , either for matter of Fact , or for matter of Right ? And whether Human Church Histories be of such Authority with reference to the certainty and verity of Scripture and of the Christian Faith , and Religion conteined therein ?

As for those expressions in our last English Translation , of the First day of the week , in the places cited , I have shewn before , that , the words in the propriety of speech according to the truth of Grammar-etymology in their proper significancy and regimen of syntax , are , one of the Sabbaths , the Notation of which Phrase in its plain meaning exactly agreeing with the real Nature of the thing punctually set out by it , it has been discovered and proved , that , z z Mat. 28. 1. Mar. 16. 2. Luk. 24. 1. John . 20. 1 , 19. as to those places in the Evangelists , it was one of the Paschal Sabbaths , which doth speak nothing as to any substituting of the First day of the week in the room of the Seventh day as the Weekly Sabbath now , which is the pretence of our Opposers : As neither do the other Scriptures cited where that Expression is used , once in the a a Acts 20. 7. 1. Corin. 16. 2. Acts of the Apostles , and another time in the first Epistle to the Corinthians ; for one of the Sabbaths . In that place of the Acts , was one of those Seven Sabbaths between Passover and Pentecost , as will be evident to an unprejudiced diligent Comparer of the b b Acts 20. 6 , 7 , 16. compared with Levit. 23. 11 , -16. Scriptures cited in the Margin ; which is quite another thing from what the adversaries do urge it for : And as for the evidence of this , there is express mention made both of the feast of unleavened Bread , which was the Passover-Feast , in the verse immediately going before the place cited ; and also of Pentecost in nine verses after relating to that season in the same year ; within the compass of which two Feasts inclusively , were seven Sabbaths , upon one of which that meeting was of Paul with the Disciples : Which doth hold forth a clear Truth , contrary to what it is alledged for . As for what Paul did more after that Sabbath day was over , at the going in of the Sun , when another day came on , which was meerly occasional , he being in a preparedness to depart on the next day after the Sabbath : Such as c c Acts 20. 7-12 . his continuing of his speech till midnight , his raising up Eutychus , his eating of Brèad , his talking with them a long while , even till break of day , then departing : So long Preaching and conference all the Night long is not to be enforced as a necessary Sabbath-duty , the Scriptures no where so enjoyning it , and if this objector would assert it , so far at least as till the midnight , ( according to his account of an whole day in England from midnight to midnight , which I have shewn in this treatise to be no right reckoning , but contrary to the word of truth : ) Let him and the other learned man whom I answered but a little before , who shuts out the night-part from being any part of the weekly-Sabbath-day , let them I say , if they can find no better work for their time , contend about that matter . This Night-part belonging to the after day-part , as making up the whole next day after the Sabbath , was not observed by Paul as the weekly-Sabbath : for you may d d Acts. 20 13 , 14. there Read how some of the Disciples went before to ship , and sayled to Assos , there intending to take in Paul : For , so had he appointed , minding himself to go afoot : And when he met with them at Assos they took him in , and came to Mytilene : this was no Weekly-Sabbath-work , no necessity nor mercy enforcing or warranting them thereunto . As for the breaking of Bread , whether that expressed in the seventh , or the other in the eleventh verse , if it were admitted to be used in the Administration and participation of the LORD's Supper , yet this objector himself doth affirm , that it was often done by Apostles and Disciples on other daies of the week than on that which he so earnestly contends for : And whereas he doth assert that no day else but only the First day of the Week was peculiarly appointed for breaking of Bread in that ordinance : Whither shall we go for a warrant and proof of this ? We find no such appointment by our LORD in the Scriptures ; and the Objector cannot but acknowledg , that our LORD Jesus Christ did institute and administer it at the first appointing and dispensing of that New-Testament ordinance of the supper , on another day of the Week , than the first day : For , the Objector affirms elsewhere , that the passover day in that year was the Weekly-Seventh-day-Sabbath : and e e 1. Cor. 11. 23 . -26 . Paul doth expresly say that it was the same Night in which he was betrayed ; then it was , that , he took the Bread and the Cup in this LORDly Supper : And this did Paul receive from the LORD , and so did deliver it unto that Corinthian-Church of Saints , as that word-Rule by which they were to reform their abuses which had crept in amongst them , as to that ordinance particularly , and according unto which they were exactly to measure all their Administrations . If this Objector do urge humane Authorities without Scripture-evidence , we shall shew the vanity and weakness , the incogency and unconvincingness of that empty Plea after a while . Reader exercise thy discerning here ? Is there any thing in this place that speaks at all of any change of the weekly-Sabbath from the Seventh to the first day of the Week ? do either the significancy of the words or the intendment of the place , or the force of the context , or any necessary unavoidable consequence , present any such thing to an impartial unprejudiced understanding , which doth report a matter of fact done upon another day , not medling with any state of this question about this matter of Right . Has the First day of the Week either the name of the Weekly Sabbath or the substance and essence of it ? Is there any one word of Command found here requiring beleiving Christians to observe the First Day as the Weekly Sabbath ? Is there any Promise made over to the weekly observers of it As such ? Is there any threatning denounced here against the not-observers of it , As such ? Is there any mention made of Christs being the Author of it , As such ? Is there any one expression of its being instituted by Christ , As such ? Is there any one word or Phrase against the the Seventh daies being now any longer the Weekly-Sabbath-day ? Can this Objector satisfie and establish thee upon any firm ground , such as is Scriptural , by any contrary arguing , wherein nothing of all this can befound ? The plain Historical Narration doth inform us that Paul abode at Troas , seven daies , in the sixth verse : And whether he came to Troas on the First day of the week , search may be made : Troas standing near the Sea of Hellespont in Asia the less , whether Paul came from Philippi , that was scituated in Greece , which was on the other side of Hellespont , or of the Euxine Sea ; which Sea did lie between Europe and Asia the less : f f Acts 18. 5. & 19. 21 , 22. Macedonia , whence Paul came , was a Province in Graecia ; There at Troas Paul stayed seven daies inclusively , in the fifth and six verses of this twentyeth Chapter , spending a Seventh-day-Sabbath amongst them , and then went away from them the next Week , in the Seventh and eleventh verses , after the Weekly-Seventh-day-Sabbath . The Objector therefore mistaking the day to be the first day of the week , whereas , It was the weekly Seventh-day-Sabbath , all that which he doth wrongly build upon that mistake , falleth to the Ground , together with that mistake , This answer , drawn up from the true proper translating of the words , one of the Sabbaths , I mainly stick to , as plain , convincing , and self Evidencing , though I have elsewhere drawn up much more about it : We are not hurried away with noise and multitude : But that which swayes with us , and keeps our hearts in an awesul fear , and trembling-joy , and believing establishment , with sweet satisfaction , nourishing delight , and great complacency , is the Word of the adored Almighties , clearly opened , well-agreeingly-collated , soundly understood , and rightly applyed : Christ and his word have their Authority with us , beyond any man or men whatsoever , or any or all of their sayings to the contrary . His words do always best express things , according to the true Nature of them in their own familiar sense , which the Holy Spirit doth give of them in their respective places . The same Genuin significancy has this Phrase in that passage to the g g 1. Cor. 16. 2 Corinthians , where also it is , in true propriety of speech , not the first day of the Week , but one of the Sabbaths , meaning according to the proper significancy of the words , phrase , and thing , either one of the Sabbaths between Passover and Pentecost inclusively , as in the former place ; h h i. Cor , 5. 7 , 8 & 16. 2 , 8. of which two Feasts he makes express mention in the same Epistle , and of one of them , in the same Chapter ; or else one of the Sabbaths , of one or other of those Three great Festivals spoken of i i Deuter 16. 16 , 17. else where : The Feast of Unleaveneds , The Feast of Sevennies . and the Feast of Booths , or leaf-hutts , especially at the time of ingathering the yearly Fruits and increase of the Earth , at which time they were able by such a revolution of a year to pass a Judgment upon Jehovahs Blessing of them , ( which cannot be so well estimated on every Weekly return , ) for , then , all the Males that appeared before the Faces of Jehovah were not to appear empty , but every man according to the gift of his Hand , or according to the Blessing of Jehovah his God ( which is much the same with the expression in this Epistle , ) which he had given him , And this reply has consent and agreement with other Scriptures , and with the nature of the Duty of Charitable Relieving and is evident upon the same place . It is the confession and acknowledgment of an adversary , as was Noted a few leafs before , that , about the time of the writing of the Books of the New-Testament , both the Jews themselves , and all the Heathen that took notice of them , called all their Feasts and solemn assemblies , their Sabbaths : Because , they did no servile work in them , they had the general Nature of the weekly Sabbath in a cessation from Labour . It is known and confessed , saith he , that at that time ( when Paul wrote to the Church at Colosse , which they suppose to be about twenty and nine years after Christs Ascension into Heaven : ) all Iudaical observation of daies , or the daies which they religiously observed , whether Feasts or Fasts , Weekly , Monthly , or Annual , were by themselves and all other called their Sabbaths . They were so called by God himself from their Analogy . Thus he . And this First Epistle to the Corinthians is reckoned by some to be sent unto that Church about two and twenty years after Christs ascension . So that to translate the words , one of the Sabbaths is the most proper significant Rendring , the most pertinent to the drift and Scope , and the most Harmonious in consent with the whole Scripture that treats of this matter : The believing Corinthians were to lay a way by themselves somewhat of their income , proportionable to the LORD 's prospering of them in a way or Journey of their particular Trades , Functions , and callings : Thus , gathering some Treasure , that , they might have in a readiness , that which might afford a k k 1 Cor. 16. 1 , 2. Rom. 15. 25 , 26. 2 Cor. 8. 1. Gal. 2. 10. necessary supply of the poor Saints at Jerusalem , that , the collection might be in a preparedness against that time when Paul was to call for it , and to carry and distribute it to that End . Let the Reader here observe , that Corinth ▪ ( to the Church in which City Paul did write this Epistle , out of one passage of which , the Adversary would raise an objection , ) was that city l l Acts 18. 1. 11. where Paul had been a publick preacher , according to all or every Sabbath : So that Paul did keep the Seventh-day-Sabbath there in that Particular place constantlyin this City of Achaia , A City Scituate near the Sea , where he taught the word of God , one whole year and six months , and that by a special Call and encouragement from the LORD Jesus Christ : So far was he from setting up the First day in the room of the Seventh Day , as to the weekly-Sabbath , that even there he was a diligent Observer of m m Acts 18. 4. every Seventh-day-Sabbath : For , so the Holy Spirit himself calls that day , the Sabbath . Here is therefore no firm bottom in this place objected to ground a transferring of the weekly Sabbath from one day to another , which is nothing at all the design of this place ( as neither is it of any other place through the Word of Truth . ) The Words in their true proper significancy are according to one of the Sabbaths : The Article being omitted here , it doth signifie distributely , according to one or other , or each of those Sabbaths : So that , the day here specified doth relate to some one or other of those Sabbath-Festivals fore-mentioned . There were n n Lev 23. 10. 20 , 39. Luk. 6. 1. Exod. 23. 14 , 15 , 16. Harvest-Seasons , when the fruits of the earth came in , and they could judge somewhat of their Increase , in corn and gain , That Word which is translated a Collection , is such a Collect or Collation , as is concluded by Reasoning , an inferring from reckoning and casting up an account : every one as it went well with him , in his Voyage , Journey and Trade , at such seasons of the year when the profits came in ; whether at and from the Sea , or the Land : ( and so o o 1 Cor. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word signifies in propriety of Speech , according as the LORD hath given a good Voyage , or a prosperous way , or Journey ) accordingly should they honour Aelohim with their substance and increase , by setting apart a due proportion out of their Estates to relieve needy ones . The charitable supplying of the poor with necessaries ( especially if poor Saints , which was the Case here ) is a natural Religious Duty under all the Dispensations of Grace , Old and New ; A Law of Mercy and of Love still in force , and ever will be whilst there are such Objects of pity . Some few such I do know , who do practise suitably , treasuring somewhat every year , and at some quarterly Incomes , and sometimes by shorter Returns , out of their revenue and increase , out of which to take , as Cases do call for it , ( being in a preparedness through Grace to part with the rest , if necessity were such : ) So that upon all such occasions they readily go and fetch out of that store which was laid up for such a purpose , in a way of thankful acknowledgment of Gods blessing of them in their outward Estate p p 1 Cor. 16. 1 , 2 , 6 , 8. 2 Cor. 8. and 9. ch. Paul intended to come to Corinth about that season of the year , when Ship-ladings at Sea , or Harvest-gatherings at Land , had been brought in , and therefore it is , that , he thus Exhorts them . Laws about q q Deut. 15. 7 , &c. and 16. 13 , 14. Prov. 3. 9 , 10 , 27. and 22. 9. Isai. 58. 7 , 8 , 9 , 10 , 11. 2 Cor. 9. 7. Mar. 14. 7. Phil. 4. 14 , 15. Gal. 6. 6. Acts 2. 42 , 44 , 45 , 46. 2 Cor. 8. 4. & 9. 13. Hebr. 13. 16. Rom. 15. 26. Phil. 6. Act 11. 29. 1 Cor. 16. 1 , 2. & ch. 13. & ch. 14. 1. Mercy and Charity are scattered up and down in many Scriptures , and it were easie to gather several of them together , if need were : Which Laws ever had for the substance of them , a natural equity binding all mankind ; but more especially those who were Church-Members in Fellowship . I refer to some few in the Margin . Pauls advice here , was a prosecution of a further direction , to pursue Love which he had so largely described and commended a little before . Nothing appears in all this , of any appointing or instituting of a new Weekly-Sabbath-day in the room of the old , the Seventh-day , which was so from the beginning . There is r r 1 Cor. 16. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word further in the objected place , which doth respect the Treasury of Alms , near the Temple , into which some sort of Tithes , Gifts , Gold , Silver , and such like , were brought for the relief of the Levite , Stranger , Widow , Poor : Of this Treasury s s Num. 31. 54. Josh. 6. 24. 1 Kin. 7. 51. & 14. 26. & 15. 15 , 18. 2 Kin. 12. 4 , 9 , 16 , 18. & 14. 14. & 16. 8. & 18. 15. & 24. 13. 1 Chr. 26. 26 , 27 , 28. & 28. 12. & 29. 8. 2 Chro. 5. 1. & 12. 9. & 15. 18. & 16. 2. & 24. 7. & 25. 24. & 28. 21. & 31. 10 , 12. & 36. 18. Ezr. 8. 29 , 30. Neh. 7 , 70 , 71. & 10. 38. & 12. 44 & 13. 5 , 9 , 12. Jo●l 3. 5. Mol. 3. 10. Mat. 23. 16 , 17. Jud. 9. 14 Luke 21. 1. 5. Joh. 12. 5. Acts 3. 2 , 5 , 6. & 4. 34 , 37. & 5 , 2 , 3. 1 Cor. 16. 2. 2 Kin. 12. 16. Josh. 6. 19. Mar. 7. 10 , 11. Mat. 15. 4 , 5. Numb. 31. 50. Mat. 27 6. and 23. 18. , the Reader may consult the several Scriptures in the Margin .

Having opened the expression of one of the Sabbaths , and shewn that it refers in all the places to another matter and purpose than that for which it is brought , there is somewhat yet further to be spoken to , about Christs appearing to his Disciples on the Day of his Resurrection : Which was observed , say the Objectors , by them , as the new Weekly-Sabbath-day , in memory of his Resurrection , as is pretended , &c.

That , the Disciples did not meet on that day , as now the weekly-Sabbath-day , in memory of Christs Resurrection , is evident ; because , they did not the most of them at that time t t Mar. 16. 11-14 . believe , that he was arisen : For which their misbelief their LORD and Master doth check and rebuke them ; he having so often inculcated this thing upon them about his Suffering , his Death and his Resurrection . How often had he told them , that he was to rise again from the dead on the third day ? That Word u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 21. & 17. 23. & 20. 19. & 27. 64. Mar. 9. 31. & 10. 31. Luk. 9. 22. & 18. 33. & 24. 7 , 46. Acts 10. 40. 1 Cor. 15. 4. Third is mentioned Twelve times in the New Testament , plainly pointing out the particular day of Christs Resurrection : and in several of those places it is recorded , that , they with their own Ears heard Christ affirming of it again and again , over and over , upon several occasions : In every one of the places , the w w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Article is added and prefixed , and to one of them the Article is doubled . All which put together do shew the Emphatical Significancy and Force , the Demonstrativeness of it , noting a certain determinate day to be known of all that would seriously consider it . x x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12. 40. & 27. 63. Mar. 8. 31. John 2. 19. The same word for Significancy in another part of Speech , is used four times in the new Testament : Three times by Christ himself , to point out the certain determinate Day of his Resurrection to be the Third Day : Which also in one of those four times is expresly acknowledged by his Adversaries themselves who laboured to obscure the glory thereof y y Mat. 12. 40. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth directly answer to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonah was in the bowels of the Fish , three days and three nights , Jon. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est Declarativum seu Determinativum modi hoc modo similiter , ad hunc modum . I●à habèt hic an●e se particulam correlatae significationis , which here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here is , eodem modo . . In one of the places , both the distinct parts of an whole natural large day are punctually set down with respect to every one of the several three days : Three days and three nights , used for the whole time of the darkness and light in one succeeding course , and exemplified as to the matter of Fact , in the Case of a particular person , of Jonah , ( the History of whom is one of the Books of the Scriptures of Truth ) who was herein a Type of Christ . As to his being raised on the third day . It is a day distinct from two complete fore-going Days : z z Mar. 8. 31. In one of the places , that , Christ might make sure of clearing this matter to their understandings , and fixing it the deeper in their memories , so as it might not leak through their Vessel of Remembrance , and also of having the three days , and the three nights included , he expresseth it by a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immediately at , and in , the end of the Third day , and passing into the moment of the next day . Preposition , signifying after , after three : For , so is the meaning of it , when it governs an Accusative Case ; and this Praeposition is confessed in one of the places by his open Enemies : and if those thought on it , and called it to mind , the more excuseless were the Disciples , who did not for a while so credit it : Whereby it is manifest , That ; they could not actually design this , as the end of observing such a day , which themselves did not yet believe so to be , though it were declared to them by some to whom he had appeared . So that , this part of the Objection is Scriptureless and Reasonless ; and as for Christs appearing to the eleven in the b b Mar. 16. 14 , Joh. 20. 19. places cited : It is also c c Compare Luk. 24 13. 36. with Mar. 16. 12 , 13 , 14. Joh. 20. 19. 22. clear by the Scripture-Accompt , that , that day , on which Christ had conference with Cleopas and another Disciple , in their way from Jerusalem to Emmaus , was over-past and gone before , that appearing of his to the Eleven : For , the day was upon closing when they went into that Village , where Christ spent some time with them : And those two Disciples had d d Emaus is 7 miles off , and West of Jerusalem ; so doth Sandy . write in the Relation of his journey , pag. 174. Bunting in his Itinerary doth measure it about 8. miles from Jerusalem . pag: 491. sixty Furlongs to travel afterwards , back again from Emmaus to Jerusalem : and they were at that meeting where Christ appeared to the Eleven : The Sun was gone in before that time . So that if this pretended Historical Hint be mistaken by those Objectors ; so then is the * * John 26. 26. next also , which they alledg of a second appearing , as to the particular day of it , the place it self doth expresly confute their assertion : For that appearing was after eight Days : After observe , which could not therefore be that very day which they name : Not the first day by their own Computation : Besides , what cogency is there in this kind of arguing from Christ's appearing to the Disciples ? For he e e AAs 1. 3. John . 21. 1. 14. Luke 24. 42 , 43. appeared often to them in the forty days between his Resurrection and Ascension ; and once when they were Fishing , which is no weekly-Sabbath-days-work and employment , at which time also Christ did eat somewhat of what Fish they had taken . Upon a due long serious Consideration of the whole of this matter : There appears nothing to me , not the least shew or colour of any sound Scriptural reasoning in all these Allegations , which men in Reputation have been by a Traditionary Religion in this , so fond of . What a great way about do they go , quite out of any Scripture-path to fetch in something that might look like an Argument with those who take up such matters of humane invention upon Trust from their misguiders , who in this teach them to Err in a Dark-walk , where they see not how nor whither they go ; and then tell them , that the mind of Christ in this , is a great Deep , and not so easie for plain Understandings presently to fathom : Whereas we who are brought under the New Testament-Administration of Grace are put into a state of clearer Light than those were in , who were under the former Dispensation . Doctrines , Duties , Graces , Priviledges , do shine forth in more Glory before us f f 2 Cor. 3. 6. 18. , as the Apostle doth argue in the second of his Epistles to the Church at Corinth , the design of which passage is to shew the New-Testament-Glory to be excelling : They of old had a veil on their Ministration , by Figures , Types and Shadows , whereas we now do , at least we may , and should , behold things with unveiled Face : As for the Laws of the Ten words , particularly this of the Weekly-seventh-day-Sabbath , they are clear as the Light : And therefore the Holy Scriptures of Truth do give them that g g Proy . 6. 23. Psal , 119. 105. Psal. 19. 7. 11. Psal. 119. 131. Prov 4. 11. & 8. 6 , 7 , 8 , 9. The whole of the 119. Psal. Rom. 7. 12. Jam. 1. 25. & 2. 8 , 10 , 11 , 12. Name of Light , of self-evidencing and clear-shining are they , containing Commandments so right , in all things , so enlightening the eyes of mens understanding , though otherwise they be but simple , silly , and weak ; the very opening , entrance or door of which Word doth give light to make the silly ones to be understanding ones , especially when the Commandment comes in the Demonstration of the Spirit , and with Power , and former pre-conceptions and prejudices are laid aside : A Law so guiding the Obeyers of it , to walk in such paths of Rightness ; a Law so true , so holy , so just , so good , so spiritual , so perfect , such a Law of Liberty , setting a renewed , enlarged heart so free to run in its Way : A Law so comprehensive , a Law so h h Eph. 4. 24. Col. 3. 10. Rom. 2. 14 , 15. Eccl. 12. 13. Mat. 22. 36-40 . formed in right humane Nature , being at the first concreated with it : A Law so convincingly opening it self , and its true mind , and its proper meaning , and so fully expounded throughout the whole Scripture , which is a large exposition upon it , insomuch as that all the rest of the Word , so far as concerns Duties to be performed , and sins to be avoided , is but as it were Jehovah Aelohims Commentary upon , and Interpretation of , it . So that here , Those of an inquiring Spirit are led safely out of the Maze of those perplexing difficulties , which the Objectors reasoning about the necessariness of human Histories to make up a full evidence of the Scriptures in the matter of the first day , would hurry them into , and such diligent re-searchers are brought into a plain way , i i Jer. 6. 16. Psal. 139. last ver. and the Good Old way , or the way of hidden Ages , or of Eternity . The Words of this Law do carry a plain Evidence in them : As , all the rest , so particularly , the fourth Word or Command , concerning the weekly-seventh-day-Sabbath : It has in it self a common and familiar understanding , the sense and meaning whereof doth appear at the very first sight : It is but hear or read , and every man , that is endued with Reason , and will exercise it without any prepossession or imposings , will forthwith conceive aright of it , That , the weekly-Sabbath-day is the Seventh-day ; That the Seventh-day is the weekly-Sabbath-day . This Objector doth assert it , That it is agreed on , that the Passover that year when Christ was cruci●yed fell on the Sabbath-day . It must here be his meaning , the Seventh , which is the last day of the week , which he takes to be the First day of that Feast of unleavened bread ; On which the Paschal Lamb , according to Institution , was to be eaten , which was not the First day of the Week , but the Seventh . Upon this Supposition , I would thus questioningly argue ; either Christ that year kept the very day of Passover , according to Institution , or not ; if Christ kept the true Passover-day ( as I do not at all doubt but that he did ; for k k Mat. 3. 15. John 17. 4. he was to fulfill all righteous Observances , and accordingly he did : It being the Work which his Father gave him to do , and which he finished : The Antitype directly answering in every thing with great exactness to the Type : And the History in the written Word which doth report this matter of Fact in Christ , doth expresly call that day , on which he did with his Disciples eat the Paschal Lamb , the Passover-day l l Mat. 26. 2 , 17 , 18 , 19. Mar. 14. 1 , 12 , 14 , 16. Luke 22. 1 , 7 , 8 , 11 , 13 , 15. In Matthew it is four several times called the passover , and the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed as many times , and on one of those four times it is so named by our LORD Jesus Christ himself , who put this word into the mouth of his Disciples , bidding them to use it unto a stranger-Host , who cannot rationally be thought to understand it in any other Sense , than in the common acceptation of that word . In Mark it is four several times named the Passover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the Article prefixed in every one of those places . In Luke it is six times denominated the Passover , having the Article five times prefixed with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added in one place , and with a Description of it in another Verse , by that Feas . of Unle●●eneds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was named , or called , or said , or worded a Passover . Further yet , that this passover might appear to be that solemn Feast of the former Dispensation , John 18. 39. & 19. 14. it is called the Feast , which name is given to it under the Old Testament-Administration , Mat. 26. 5. Lev. 23. 6 , 2 Chron. 8. 13. & 30. 13. 21. & 35. 17. Ezr. 6. 22. Luke 22. 1. The Feast of unleaveneds , answerable to the expressions of the Old Dispensation of Grace , Luke 22. 1. Ex. 23. 15. & 34. 18. Lev , 23. 6. 2 Chron. 8. 13. & 30. 13 , 21. & 35. 17. Ezra . 6 22. the unleaveneds with the Article prefixed , Mat. 26. 17. Mar. 14. 1 , 12. Luke 22. 7. The Feast of days , because it lasted seven days : In Matthew we read of the First of unleaveneds ; in Mark of the First day of unleaveneds ; In Luke of the day of unleaveneds , which expressions do point out the First of those seven days of that Paschal-Feast , evidently of that particular typical Festival . Exod. 23. 15. & 34. 18. 2 Chron. 30. 21 , 22 & 35. 17. Ezec. 45. 21 , 23. Ezra . 6. 22. Mat. 26. 17. Mar. 14. 12. Luk. 22. 7. The days of unleaveneds , Mar. 14. 12. Luk. 22. 7. ( Acts 12. 3. & 20. 6. ) the Feast of the Jews . John 11. 55. & 12. 1. This Passover is either taken for the Lamb , which was slain and eaten at this Paschal-Feast ; hence these phrases , to prepare the Passover , Mat. 26. 17 , 19. Mar. 14. 12 , 15 , 16. Luke 22 , 8 , 9 , 12 , 13. To kill , or to sacrifice the Passover , whereunto the expressions in the Old Testament do fully agree , Mar. 14. 12. Luk. 22. 7. Exod. 12. 21. 2 Chron. 30. 15 , 17. and 35. 1 , 6 , 11. To eat the Passover , Mat. 26. 17. Mar. 14. 12. 14. Luke 22. 2 , 8 , 11 , 15 , 16. John 18. 28. Or for the whole Celebration and observation of the Paschal rites ; hence we read of , to Do the Passover , as it is also phrased in the Old Testament , Mat. 26. 18. Deut. 16. 1. Hebr. 11. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Greek . , as the Scriptures in the Margin will undeniably prove , and he dying the same day , which was the Passover-day ; ) If this be granted by this Opposer , to be the Weekly Seventh-day-Sabbath , what then becomes of all the rest of his arguing and pleading for the First day , which according unto this Supposition was not that particular day of the Week , on which Christ arose from the dead ? For , according to this that First day was the next immediate day after his death , and could in no Sense be called the Third day on which he rose again : If he say , That the true Passover-day , which not Christ , but the Jews kept , was the day next after the death of Christ , we call for an Answer to the forecited Scriptures in the Margin , and expect a Word-proof for what he asserts : Although , if that could be cleared , yet has it no Rightness or Forcibleness of arguing in it to demonstrate what it is brought for , as to a First-day-Sabbath : But if those Scriptures do , in so many express Words , give the day of Christs being apprehended and condemned and crucified and killed the First day of unleavened bread , and the Passover-day , whilst we have the Scripture thus speaking , we have no cause to be moved at what Humane Authorities and Church-Histories do record to the contrary . And this has now brought me to an Examination of the validity or invalidity of Church-histories and of humane Authorities in these matters .

Though several of the Ecclesiastical Historians have been examined by me upon this subject matter ; and I have some Collections by me about it , enough to shew how little credit is to be given unto those kind of Authorities , which are so fallible , and sometimes so self-contradicting , and so altogether unsatisfying , when the matter of Right comes to be Inquired after , and determined , any further than they do speak the mind of Christ in his word ( For , either in these Cases of Conscience they write and speak according to the word , or not ? If they do , let these Scriptures be particularly pointed to , with which they accord . If not , they are not to be received or followed . ) Yet , in regard , that , my design is to bring all to the Scriptures of truth , referring this and all else under Aelohim to their Judgment , I shall therefore now debate the Principle with this objector . m m John 20. two last ver. So much of matters of fact , as do relate to matters of right , and as are necessary for us to believe in order unto Salvation , is Recorded in the word of truth : Whereunto the whole Scripture is profitable ; which is enough for us , if no more were written by me , concerning this particular question in hand : For , that Scripture referred to , is proper and pertinent to this purpose , about Christ and his Resurrection , and his appearing to his Disciples , and his Blessing of them , and conference with them , as is plain , in the foregoing part of the same Chapter ; and other Scriptures collated and compared with this , do evidently speak it . But , we have yet much more to say about this . To assert the perfection of the Scriptures , is one of the great truths of the present Age : The forces of Earth and of Hell are now joyning together and putting forth their strength to assault and to attempt the overthrow of this useful Doctrine : As it was in the daies of Christs Flesh , when he was familiarly Conversant here on Earth , the Roman Power the Grecian Wisdom the Jewish Traditions , Ethnick Philosophers , and Diabolical possessions , all the humane and devilish Force and Art and invention was called together to War against Christ and against his word . So in the latter daies ; the Worldly might , Old and New Philosophy , Institutions and Impositions , Histories and Traditions , Inventions and Authorities of men , unwritten ( pretended necessary ) verities , Generall Councils , sayings of those whom they call Fathers , Articles of Faith composed by men , Confessions and practise of Protestant Reformed Churches , the judgment and practice of Learned and Godly men , these and such like Extra-scriptural places , are the swaying Authority with many whereby Antichristianism and Antiscripturalism in a many of particulars are still held up and maintained against the LORD and against his word , n n Isai. 40. 5 , 6 , 7 , 8. who in this Providential day is pouring contempt upon all Flesh , upon men and upon their sayings , bringing a Blast upon them ( so far as they are contrary to sound Doctrine , and do oppose the mind of Christs Revealed in the written word : ) and is putting a Crown on Christ , and an Honour upon his word . the Testimony of men may be , and often is , in Fact , Erring and Fallible , uncertain and lying , self-contradicting and unsatisfying . Into which therefore the Christian Doctrine Faith and Religion is not to be resolved ; either in whole or in part : For , the word of Jehovah is like himself , who is the Author of it , of invaluable veracity ; and of unchangeable truthfulness . o o John . 14. 6. & 17. 17. Rom. 3. 3 , 4. Tit. 1. 2. 2. Tim. 2. 15. Ps. 119. 142. He truth it self , and his word The Truth , He a God that is true , and that cannot lye , and his word ( That which is truly , purely such ) the word of truth . His Law is the truth . The asserters of the Seventh day to be the Weekly Sabbath ( for which we have the whole Scripture ) are charged with Errour , because we will not be resolved by humane Authorities to own the First day in the Room of it : Whereas , if men do err , greatly err , it is p p Mat. 22. 29. Mar. 12. 24 , 27. therefore , because they know not the Scriptures ; nor the Power of God put forth in a word-way . To assign somewhat else for a cause of this , which is not a cause , is a by-way of paralogizing-deception , of sophistical-arguing , and of Fallacious disputing : The LORD Jesus Christ q q Mic. 3. 5. Mat. 23. 7 , 8 , 9 , 10. 2. Thes. 2. 1 , 2 , 3 4 , 5 , &c. Gal. 1. 6-9 . 1. Pet. 5. 3 2. Cor. 1. last . part . Isai. 3. 13 , 12 , 17. & . 9. 16. & 28. 7. Jerem. 23. 13 , 32. doth not in his word ( and where else as from him shall we look for it ? ) assign this as a cause of mans erring , that , they do not know the magistral dictates of humane Rabbies : It is the proud Arrogance of the Antichristian usurper , to impose his own placits upon the Churches , as if he were imperial Dictator to mens Souls , and vniversal Monarch over their Consciences : Neither is their Erring from hence , that , they know not the Antient Records of uncanonicall Church Histories , which do sometimes write Contrary to themselves and to one another , as those do understand who have been faithfull diligent comparers and collectors of such passages , and this both in matters of Fact and in matters of Right , and this Objector himself doth confess he Judgeth , that some of the writings of these Antients are spurious and corrupt . And how few are there of those , to whom the Gospel is preached , and upon whose Hearts that word of Grace and of Truth doth take most saving holds ( to which word the LORD himself doth bear witness ) are versed and read in this kind of Ecclesiastical History ? And which way shall they be ascertained , that , it has been all of it read over by others , by their Guides and teachers particularly , or that the report is faithfully brought to them , or if that were , whether they ought to be swayed by it ? Were Church-Histories unerringly inspired ? Who is so bold , as downright to assert this ? Or if any were so daring , how can he prove it ? Who of our plain Converted People had humane Histories in his thoughts when he was thorowly Regenerated and gratiously visited from Christ , and from the Father of Christ by the Spirit of Christ in the word of Christ ? What a kind of Faith is that , which doth ultimate it self into humane Church Histories ? He , that would have judged of the state and Case of Jehovah's Church and people in the daies of r r Ezra . 4. 15 , 16. Ezra by making search in the book of those Ecclesiastical Records , and have judged according to what was Historifyed there , would have brought in an hard Charge of Rebellion and of Sedition against them , and have been ready to have irritated the powers that were over them against them , as their Adversaries did : Neither do men therefore err , because they know not the Tradition of the Elders , which has long obtained by common Custom , and by little Controlled usage , so as to plead prescription . s s 1. Pet. 1. 18 , 19. Galat. 1. 4 , 14. Mar. 7. 5 , 8 , 9 , 13. unscriptural Customes and Tradition is a part of that Redemption , which our LORD has , wrought out for his People : And it is a choice Mercy to be throughly delivered from them : For , in the event and effect , they would un LORD Christ , and the word of Christ , of his and of its due Autority : For which he condemned those Scribes and Pharisees of his daies , who would have obtruded these upon him , and upon his Disciples ; but he confutes them by his word , and referreth all to this . He , who is of a diligent observing inquiring Spirit , and is versed in this kind of the Historical part of human learning in Ecclesiastical Centuriators , may meet with enough to take him off from doting on such fallible Authorities , which are not a sure ground of judging in matters either of Doctrine or of Fact .

In the matter of Doctrine , how common is it for one to affirm what another of them doth contradict , as about the Millennium , or the Thousand years Reign , with many more instances that might be given , as about Free Grace and about Free will , about Bishops and Presbyters , about the vision of God whether the Souls of departed Saints be Blessed with it till the Judgment of the great day , or not ? with such like . Which of those now shall carry away the state of the question ? In some Cases , the Major party often went the wrong way as in the Rites and Ceremonies of Baptism and of Prayer , and in many Feasts and Fasts , and divers such humane inventions , by which they added their own corrupt mixtures to Christs Pure institutions . As for the Churches in the first centuries after the Apostles , how shall we be ascertained , that , they were the most pure and perfect Churches , seeing some of those that were of Apostolical plantation did so apostatize , make such a sudden defection from the Gospel-purity , and were so much corrupted in the Apostles own times , as those particularly t t 1. Cor. 11. Galat. 1. 6. Revel. 2. & . 3 , chs . of Coriuth , and Galatia , and some of the Seven Churches of Asia ? And how is it possible for to come at a sure undoubtedness of knowing what was the universal Judgment and practise by uniform consent of those Churches in the first hundreds of years after the New-Testament canon or rule was Written ! Were there no learned and Godly men , such as were counted Fathers in the Churches , from whom we receive no Writings at all ? May not some of their Writings have been lost ? Are there not false copies of the writings of some of them ? Are they not supposititious and counterfeit and corrupt ? Do they not vary widely in their Interpretations of one and the same Scripture ? How can these uncertainties be a firm Ground and sure evidence of the Authenticall meaning of the word of God ?

How unconcluding and unsatisfying also is their Testimony ; in the matters of fact , when one of equal Antientness , and Authority doth gainsay another , or when some greater Authorities as some of them were esteemed , would step in & over rule , and when they charge one another with misreports and mistakes , how Sandy a foundation is there here for any Spiritual discerner to build upon ; take one or two instances , some in the History of Christs life do expresly Record , that , he was near Fifty years old when he was put to death , whereas others of them in their Chronologies do with equal confidence write , that he was then but about thirty and three years of age . So also about the particular Language wherein the New Testament was first spoken and written .

u u John 9. 22. Acts. 4. 18. & 5. 24 , 28. Mat. 5 , 20 - . 48. Nor is the Original of erring from hence , that , men know not the Counsels of the Sanhedrin , or the sayings of the Antient Fathers . The Scriptures do mention such decrees of Councils , and such applauded sayings of the antients , and those by such who counted themselves the only and the whole Church of God , as were quite contrary to Christs mind in his word , such as perverted and wronged his Word . Such as made it a sufficient cause of unsynagoguing , of excommunicating , for any Man to confess , that , Jesus was the Christ : which yet was one of the plainest and greatest truths and Duties ; such as passed into a Law , and accordingly were commands given forth , that , the Apostles should not upon pain of Imprisonment , or of worse than that , speak at all or teach in the name of Jesus : Shall we be determined by such humane Councils as these ? By such Councils as sometimes Clash one with another ? ( So it was a long while between the Councils of the Eastern and Western Churches . ) By such Councils as sometimes reverse their own decrees and then make quite contrary Canons ? It is w w Isal. 8. 1620. Galat. 6. 15 , 16. & 1. Cor. 7. 19. Philip. 3. 16. the Scripture-Canon to which we must resort . This is the strait established unerring rule , which we must measure our all by ; and in all things walk by , and that , our Hearts may be the more awed by the Authority of this , it behoves us x x Ezek. 40. 1-5 . & 43. 10 , 11. Revel. 21. 15 , 16 , 17. & 11. 1 , 2. Ezek. 42. 15 , 16 , 17 , 18 , 19. Zachar. 2. 1. Heb. 8. 5. & 9. 23. to eye Christ in his present providential goings , with the Golden measuring-Reed or Line in his hand , to trie and examine Churches , and particular Disciples , their states , frames and Actings , their principles , Rules , and ends , their Constitutions , Ordinances , and Growth , whether they be according to him and his Word , or not ? y y Rom. 15. 4. 1. Cor. 4. 6. John 20. 30 , 31. Acts. 26. 22. 2. Tim. 3. 16. Ephes. 2. 20. Neither is this a spring of errour , that , we do not know nor own unwritten verities , as Scripture-Supplements to be received by the People from their Leaders upon trust without tryal . If a Doctrine be brought to us we must see whether what is written in the word of the LORD be for it , or not ; and accordingly either receive or reject it : What is written is that which doth call for our Faith . We must z z 1 Corin. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not favour about that which hath been written : So should the place in the Margin be read . Paul would not say or speak one thing besides or without the word by Moses and the Prophets , what was authorized and warranted by their writings . Beleivers are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chief Corner Stone of it . How shall we know , that , That which is unwritten is Beleivable verity , healthfull Doctrine , wholesome sound truth ? How shall our Hearts get to be out of doubt , that it is so ? a a Ps. 119. 98 , 99 100. Acts 17. 11. 1 Thes. 2. 13. 1. Cor. 1. 12. 13 , 19 , 20 , 21 , 22 , 23. Mat. 5. 19. Isai. 42. 4 , 16 , 18 , 19 , 20 , 21. Jerem. 8. 8 , 9. 1. Cor. 11. 1. Gal. 1. 8 , 9. Jer. 23. 25. 30. Isai. 29. 13 , 14 , 15. Nor doth errour arise from hence , that , men do not know nor approve of the Judgment , opinion , and practise , of those who are reputed the Learned and the Godly in the present Age , held forth in their Commentaries , Treatises , and Actings ? Sound sincere beleivers do often Experience , that , Jehovah through his Commandments doth make them wiser than their Enemies , they have more understanding than all their teachers , because they Love his Law , and make his Testimonies their meditation : The LORD Christ has declared against those ( be they otherwise of never so great a Name ; and in never so much reputation amongst men ) who dissolve one of the least of his Commands , in the Law of his Ten words , and do teach men so : And how much is it to be lamented , that any of the teachers of others , have their hands so deep in this Trespass , as to preach or to print any thing against this Glorious perfect Law , and the great Honourable things thereof ! God is making the wisdom of the wise to perish , & bringing to nought the understanding of the intelligent , when it doth oppose Christ and his word and Law , Whilst precepts of men are taught the People , by their civil and Church-Guides , and are made the rule of fearing and of Serving Jehovah , he will proceed to deal Wonderfully with such a people and marvellously : For , the wisdom of their wise men shall perish , and the understanding of their men of understanding shall hide it self , though they hide their Counsels never so deep . Where is the wise , where is the Scribe ? Where is the Inquirer of this Age ? Hath not God made Foolish the wisdom of this world , which doth measure and judge of the truths and things of God by unscriptural Rules ? How do such Arguers say then , we are wise , and the Law of Jehovah is with us ? Lo , certainly , in vain worketh the false pen of the Scribes : There will be a time , when such wise men will be ashamed , affrighted and taken : Behold they have rejected the word of Jehovah , Wisdom-what to them ? They steal away the word from Aelohim's People ; which word would be Wheat , wholsome nourishing Bread , and Food to them , and bring unscriptural empty Chaff in the room ; but these are not ready Scribes in the Law , as Ezra was . Even a Paul himself is no further to be hearkened unto and followed , than he speaks according to the word , and is a Follower of Christ . b b Mat. 15. 9. 13. Mic. 6. 16. Acts 16. 19 , 20. 21. & 17 , 7. & 18. 13. Tit. 1. 14. 1. Pet. 2. 13. Rom. 16. 17. Ps. 119. 21 , 118. Amos 2. 4. Numb . 15. 22-26 . 2. Chron. 33. 9. Ps. 95. 10. & 119. 110. Jerem. 10. 15. & 51. 18. Exod. 20. 40. Non faciestibi omnem formam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Coco●ius doth render it in his Hebrew Lexicon and Commentary . Neither doth Errour arise from hence , that , men do not know or conform to National establishments in the matters of Doctrine , and of worship , in their humanely-invented and imposed confessions of Faith and stinted Liturgies . it has been one of the main Occasions of most of the persecutions that have been carryed on by Adversaries against the Church and People of God in all Ages , the inventing , Instituting , and imposing , of unscriptural modes and forms of Worship exclusive of all other which are Regular , according to the word , and then framing , it into a Law with inflicted penalties upon all Non-Conformists : And what strong Rationalists do some take themselves to be in pleading and arguing for this , and producing many humane Authorities in Church-Histories for this ? and there want not flatterers at Court , who perswade Governours , that , the main of their Authority and power doth consist in determining of such matters of Indifferency ( as they miscall them ) That the appointing of times and seasons and daies c See , 5 , & 6. Edw. 6. ch. 3. for publick worship , is left wholly in the Hand and power of the Magistrate : and that , the way of maintaining peace and preserving Religion in the Land is to enforce uniformity in the service and worship of God , according to such National Statutes , by seeing mulcts to be inflicted on all Recusants and dissenters : Whereas Christ tells us , that , it is vain worship , such humane-traditionary-Worship , teaching Doctrines the commandments of men : And that , every such Plantation in the matters of Corrupt both Doctrine and worship , which is not of his Fathers Planting , shall be rooted up : The LORD reproves the People , when they keep Idolatrous superstitious Statutes . Too much advantage has been given by the Non-Conformists in their writings and conferences against the Formalists and ceremonialists , in that , they have not in downright express Terms , condemned all humanely-invented-instituted-imposed forms and ceremonies in the matters of Worship , as sinful and unlawful , especially when they enjoyn them as exclusive of other worship where these are not conformed unto , and when they impose them as necessary terms of Church Communion : whereas they are expresly in the very letter and meaning of the second Commandment forbidden : For , we are not to make unto our selves all Form , any Form , every such Form , which men of their own head , and out of the device of their own brain do thus make unto themselves and so to others also , is under a plain prohibition by this Holy righteous , just and good law of the LORD . How many have been brought into Courts , and Condemned , sentenced and fined and Imprisoned , as Routers , Rioters , ill-behaviour'd , Schismatical , Seditious , Turbulent , ones , for conforming to Christs Laws , and for not conforming to the customes and Laws of the Land , but doing contrary to mans decrees , because , they Worship God according to his institutions , but not according to mens Ordinances ! Whereas we are expresly charged not to give our selves to such commandments of men , as turn away the truth from us , or would turn us away from the Truth : And yet they urge a mis-translated Scripture , as if we must submit to every Ordinance of man : Whereas it is , to every humane Creature . There is an Honour due to all men as men , to some more than to others ; to the King as superior , as having Authority over and above others , and to others in their Inferiour places . It is d d Mat. 13. 21. John . 17. 8 , 1● . because or for the word , that , Persecution ariseth : For the Receiving of this word , and a conforming unto it by the Disciples of Christ , that , they are hated of the World . If National establishments were the Rule and measure of Truth ; and errour were to be judged of by a contrariety to that , Then the same thing would be , one while Truth , and another while Errour , when National establishments do upon turns of times and changes of Laws make contradictory Decrees . So it was in the Reigns of the Kings of Judah : One sets up Idolatry , another pulls it down : One commands Right Worship according to Institution : Another brings in corrupt mixtures : Such interchangeable vicissitudes there were in the daies of Abaz , Hezekiah , Manasseh , and Josiah . They are to be avoided , who ever they be , that do cause divisions and offences contrary to received-Scripture-doctrine . Then do men err when they go astray from Jehovah's Commandments , from his precepts , from his statutes : They are Humane lies , that cause men to erre , and to despise the Law of Aelohim . Errour proceeds from not knowing and not observing all his Commandments : then do a People err in their Hearts , when they have not known his waies . Unscriptural Establishments in the matters of worship are the work of Errours . Further yet , e e John . 3. 10. Colos. 2. 3 , 4 , 8 , 1. Tim. 6. 20 , 21. Acts , 17. 16 , 17 , 18 , &c. & 22. 3 , 4 , &c. & 5. 34. 1. Cor. 2. 2. Phil. 3. 5. . ●o . neither do men err therefore because they do not know man-invented-Arts and sciences , of Philosophical knowledges , and of University-humane-learning . Nicodemus was a master of Arts , and a Doctor of Sciences , and yet he greatly erred in the necessary Doctrine of Regeneration . Paul greatly erred from the great Truths of the Christian Religion whilst he sat at the feet of Gamaliel , a Pharisee , a Doctor of the Law , held in esteem by all the People , one of the Chief in the privy Council of the Jews . This Grave tutor of Paul perfectly instructed his attentive , diligent , Pupil in that kind of Pharisaical Learning and way of Worship , and he was a sharpwitted Disciple : But when the LORD Christ Revealed himself to and in Paul ; now he saw how much he had erred from saving Truth , and Paul a Convert differed much in his Apprehensions from Paul a Pharisee : All other knowledge now in comparison with right Scripture-knowledge , with the eminent Excellency of the knowledg of Jesus Christ and of him Crucifyed , and of the way of Justification and of Salvation by Faith in him , and in his Blood ; and in his Righteousness , he Judgeth as nothing , as Dung , as Loss , as Dogs meat : And he saw the gross mistakes of the Learned-University-men at Athens , endeavouring to convince them of their Infidel-Errours , Antichristian mistakes , and Philosophical-falsehoods . Now he commends to others those full Treasuries ( of useful Arts and Sciences ) of all wisdom and knowledge , that were in Christ and in his word , and warns them of the Danger of that vain affectation of human wisdom , which would seduce and carry them away for a prey ; though the Philosophick World were very fond of this , and cryed it up much ; and had given it a great Name of Honour , yet it was that which was but a Falsly-called-Science ; and which would turn them away from the Faith . Nor yet do men therefore greatly Err because they know not the Innate or acquired Powers of mens own Rational Intellect and will . How many Millions have been seduced by the Aristotelian way of self ratiocination , which not only misled some in his time , but has also misguided such multitudes of men of Choice Wits and of pregnant parts for so many Ages since . f f 1. Cor. 2. 14 , 15 , 16. Exod. 20. 4. Hos. 13. 2. 2. Cor. 10. 4 , 5. Col. 2. 20. 23. Prov. 19. 27. Let Pauls Judgment according to the word be hearkened to in this case , the Animal-man , the Souly-man , the Victuoso-man , that hath no other Light than what is now Corruptedly natural , no higher Reason than what is meerly humane , no better wisdom than what is attained in Schools of Philosophy : This man Comprehends not the things of the Spirit of God , for they are foolishness unto him , and he cannot understand them , because they are Spiritually judged . The true Critical-distinguishing-differencing-discerning of these is from a Spiritual principle , in a Regenerate new Heart ; in one that has the mind of Christ in his word . Self idolizing has brought in Idolatrous Worship ; when men think themselves to be wiser than God ; and they will be making to themselves and for others , new and after-kinds and Forms of worship , and of service according to their own understanding , shaped with their Art , and dressed with their skill : Wrong conceiving , that , Aelohim was and would be altogether like themselves . They confide in their own forming , though it be but a teacher of lying , a brutish folly , an instruction of vanities . It is the Powerfulness of God to throw down this worldly wisdom and humane eloquence , and Reputationed-reasonings and high imaginations , and will-worshippings , that do so lift themselves up against the Knowledge of God ; and to lead Captive every thought to the Obedience of Christ . We should cease from hearkening to such Institutions of Learning as would cause us to err from the true words of Scripture-knowledge . Errour also doth not arise from hence , that men do not know g g Eccles. throughout . Hos. 4. 12. Isai. 28. 7. 1. Tim. 6. 10. Jude 11. Jerem. 44. 15. 16 , 17 , 18 , 19 , &c. Natural experiments , and fleshly sensations . The Epicurean Religion is a doctrine of falshoods , and of Errours . Solomon in his Book called Ecclesiastes doth treat of this Subject-matter at large about natural History , and experimental Philosophy ; openly acknowledging to the Church his Errour and folly , his sin and madness , in not improving of that wisdom ( which Aelohim gave him in answer to his choice and request ; ) in a word-way , but giving himself over to the studie of Philosophy , to try , whether , he could find out some exacter knowledge in this kind of Learning , and whether it were not a necessary adapted meanes , for the attaining of the chiefest God , as the great end of Rational Creatures ; and therefore towards the close he adviseth his Son to take heed of Philosophick Sophies , no end of making many Books of such humane Learning , and much studious reading of them would but weary him , and waste his time ; and therefore it would be true wisdom in him to keep close to word-revelations , and to seek saving enlightning there ; for , this was all Adam , whilst Adam reteined his integrity , till he sought many humanely invented Arts and Sciences , besides that which Aelohim had put into Created Nature , and Revealed word : The sum and the argument , the Subject and the matter , the drift and the Design , the Scope and the End ; of this Book , is to set out the vanity and unsuccesfulness of Philosophick Learning and opinions about the cheifest good of man , discovering and confuting their mistakes . by an induction of particulars in the way of their own Logical Method : Detecting the fallaciousness of their arguing , and the carnality of their principles , and the corruptness of their Tenets , shewing , that mans happiness is found in the saving knowledge , sound Faith , holy Fear , and perfecting Obedience , of , and to , Jehovah Aelohim and his will revealed in his word , and not in the mishapen-monstrous-fancyed felicities of Ethnick Philosophers : nor in a skilfulness in their Arts and Sciences , whether more speculative , metaphysical ones , to gratify the unmortified voluptuousness of a wanton intellect : or more practical ones , suited to an animal appetite , a sensitive itch , and a sensual life , immersed in fleshly disquisitions , and in carnal delight . Solomon had been long Conversant in Paganish knowledges , and doth now manifest the vainness of its vanity , introducing the several Sects , pleading and disputing for their way and party : And then answering their Arguments , and bewraying the Captious deceitfulness of them . So that it would much improve usefull learning , to point out exactly and particularly through this Book , when it is that an Ethnick Philosopher doth Logically Syllogize , and Rhetorically perswade : ( For what is the Logicians Major , is the Rhetoricians Proposition , what is the Philosophers Minor is the Orators Assumption , and what is the Sophisters Conclusion is the Perswaders Complexion or Inference : ) and when it is that , a Theological Christian Preacher doth Spiritually confute and convincingly disswade , self evidencingly prove , and demonstratively argue . I therefore propound this Disquisition to the Studious and ingenious , as a further augment of profitable Learning . When men do ask Counsel of unscriptural Philosophy , it is a Spirit of Whoredome that causeth them to err . Sensuality bringeth forth errour : Inordinate love after creature-knowledges and enjoyments , seduceth them from the faith , Wizardly-Philosophy was Balaams Errour , and too many are still wandering in that by-way of his : That is the best Religion with the most that is accommodated to their peace and plenty , which will cloath their backs and fill their bellies , which will take them off from self-denyal and from cross-bearing ; and although divers are not so drencht in sottishness and sensualities , but are sober Scholars and chast Students , yet the unscriptural way they take in their researches into natural Histories and experimental Philosophy , will never so attain its useful end for the true advance of profitable Learning , till more studied in the Book of Scriptures , and suiting all experiments unto this word-knowledge . h h Luke 9. 4 , 5. 55 , 1. John . 4. 1 , 2 , 3 , 4 , 5 , 6. Acts 26. 9. Isai. 59. last 〈◊〉 . Neither yet do men therefore Err , because they know not the unscriptural Impulses of speculative Enthusiasts . Here the Platonists did err by conceiving of strange Ideas of things , and then nursing up their monstrous bratts . It is one choice part of experimental Christianity , and which needs much of spiritual discerning , to know what manner of Spirit we are of . Even a James and a John , two of Christs eminent Disciples , were rebuked by Christ for that , they did not discriminate wisely in this matter . Their revengeful Spirit at that time would have commanded fire from Heaven to consume the unkind Samaritans : they must have it come down at their word , and for this they pretend and plead the example and Spirit of Elias , as if their case and Spirit had been of the same kind , when it was hellish Fire of their own kindling , and of the Devils blowing up , which they should rather have endeavoured to quench and to put out . We must not beleive every Spirit , but ought to try the Spirits whether they are of God : The Spirit of others , and our own Spirit , that , we may know the Spirit of truth according to Christ and his word , and may difference it from the Spirit of Errour , which is against Christ and his word . There was a time when persecuting - Saul verily thought with himself that he ought to do many contrary things to the Name of Jesus of Nazareth , which when he was preaching Paul , he discerned were his great Errour and his gross Sin ; and he openly condemns himself for , and doth write his confession and retractation . The Spirit who is the truth , and the word which is the truth , do go together . i i Mar. 11. 23. Luk. 11. 20. 1. Corin. 9. 10. Ti● 1. i , 2. Rom. 3. 4. & 14. 1. 1. Tim. 2. 8. Jam. 1. 6 , 7. 1. Pet. 5. 12. Colos. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once more , men do not therefore er● because they know not the doubtful Questionings of unsettled Sceptick's and of Cosmical Suspecters . The Doctrine of Probabilities : ( So the word signifies in that place to the Colossians cited in the margin : ) is a misleading Doctrine : It would beguil men by doubtful disputations and by deceitful conclusions with such cunning perswasions as do carry a fair shew ; such as Logicians and Rhetoricians , Philosophers and Orators , do usually bring , under the shadowie colour of probable Reasons and likely Arguments , to make nothing of all things and any thing of every thing , by their sophistical Quidlibets , and Fallacious Quodlibets : But Sound , serious , well discerning , right Judging beleivers should not suffer themselves thus to be imposed upon and deluded . A thorow , wholesome Scripture-knowledge is one approved remedy against Heart-doubtings , either to prevent them or to cure them : This would bring in sound Truth upon and leave them with a renewed Heart ; with a no-doubt there of them . God cannot lye at any time , though men do so too often . He is true : Whilst men are so overcome of doubtings and waverings , ( not in the way , which is sometimes the case of sound Beleivers , but about the way ) how can they go on with such conviction and comfort , with such sweetness and satisfaction ? Let not the Reader misjudge this a Diversion and that too long a one also : For , besides that , it contains a direct answer to the Objection , which did call for it , so doth it fully promote the grand designe of this Treatise . All unscriptural , Antiscriptural waies , methods , arguings , and endeavourings to turn any from the Errour of their way to the Truth , is no adapted means for the attaining of this end . And therefore in the Demonstrating proofs that I have brought for the confirming and establishing of the Seventh day , the last day of the Week , to be still the weekly Sabbath , they are such as are carried through the whole Scripture and have their Foundation in pure primitive created Nature : I do not send and refer them to humane Authorities , and Histories , and Traditions , as this Objector doth . The Scripture-way is the only convincing converting way : Other Mediums by self-excogitated and man-invented Artifices are like to leave Erring men but the more profound Atheists , the more learned Infidels , and the more subtil Hereticks . Though arguments , as to men , may be drawn from their own Concessions , assertions , histories , and other Authorities of mens sayings , writings , and printings , which was somewhat of the way that Paul sometimes took with Ethnicks and Philosophers , whereby to stop their Mouths , and to convince them from thence ; As Christ also will one day by the same Medium condemn many from their own acknowledged principles not improved , yet this will not convincingly convert a plain sound believer having Spiritual discerning in the truths and things of the Spirit of God , and being well acquainted with the Scriptures , is far better secured against dangerous damnable Errours than the most learned of vain affecters of humane wisdom . The only summary of all sound truth , for the confuting and condemning of all Errour , is to be searched after in the Scriptures of truth , where the Restauration , Proficiency and advancement , of all useful learning is . When can a serious inquiring Spirit come to any firm settlement and sound satisfaction , if he were to refer all to the extrascriptural Judgment and Histories , of Churches ? Heresies and Schisms , profanenesses and disorders , quickly crept in , into particular Churches that were of Apostolical plantation : As Pauls Epistles to them do evidently declare . And since that , one particular Church doth sometimes contradict another particular Church in their confessions of Faith ; and the contention is so hot and so high , as that , they withdraw from one another , and will not have mutual Communion with each other . As for the universal Church how shall a particular beleiver be well groundedly ascertained , what is the concurrent Judgement of the Universal Church ? How fruitless and vain have their attempts hitherto been who have endeavoured by conference , and Writing , and Cost , and Labour and Pains , and Travel , to be Church-Reconciliators , Church-peace-makers ? They dyed away , and never lived to see their designe accomplished . Still there are differences and divisions kept up amongst the Churches , one great cause whereof has been , that , the Attempters and promoters of Church-union and peace have been setting up some confession of Faith , and Articles of Religion , of humane Composure , which they would have all to joyn in and subscribe to : Which course will never be able to accomplish that designe . The whole Scripture of Truth is the one and the only rule of this . Suppose yet further , that , I knew , that , the Concurrent Judgment of all the Churches of Christ all the inhabited Earth over were of one mind and of one way in some things , yet neither could this alone , or mainly ; secure me from fears of Erring . For , k k Levit. 4. 13. 2. Chron. 30. 5. & . 35. 18. Ne●em . 8. 17. the whole Church has erred , and may actually err . Under the Old Testament the LORD himself appointed a special Sacrifice for Atonement and reconciliation in this particular Case , when the whole Congregation or Church of Israel did err through ignorance in omitting some commanded duty , or in Committing some forbidden Sin : And that , they actually did thus ignorantly err , for some hundreds of years together , we have it recorded in the word . l l John . 6. 15 , Luke 24. 21. Acts 1. 6. Acts 10. & 11 , ch● . compared with . Mat. 28. 19. & Mar. 16. 15. Thus under the New Testament in Christs time , the Church of the Jews which at that season , was the only Church of God , generally , those of them that were in Judea , and the scattered of the tribes in other parts did greatly Err about Christs Reign on Earth , whom they concluded would be as a Temporal Prince to come with outward pomp and power , for the raising of Israel to high promotion in the world , and to restore again the Kingdom to Israel . And this Corrupt leaven still sowred and swelled their Spirits , even after that some of them became Disciples of Christ , who still were stiff to this wrong Tenet : and the good Apostles themselves did long mistake about preaching the Gospel to the Gentiles , as if this had scarce been their duty though it were expresly put into their Commission from the mouth of Christ : Till Peter was righter informed by a Vision from Heaven .

m m Galat. 〈◊〉 . 7 , 8 , 9. 1. Kin. 13. 7-26 . The written word of Christ has an Authority above and beyond the Authority and Testimony of the most eminent Apostles or Angels of Heaven . If a Paul had brought his own word contrary to Christs word , what were Pauls saying ? It must be rejected , and in that the hearers were to carry themselves towards Paul as if he had been an excommunicate . If a Prophet bring a word contradictory to the word of the LORD , he should not be hearkened unto . If an Angel from Heaven speak otherwise than the God of Angels and would teach disobedience against the word of Jehovah , Fellowship should not be kept up with him . n n 2. Thes. 2. 1 . -12 . 1. Tim. 4. 1 , 2 , 3. Mat. 24. 11. Anomy 2. Pet. 3. 17. It is one erroneous part of Antichristianism , to set up the Testimony of men , or the Authority of the Church , in the seat of Christ and of his written word . The The Antichrist is the Anomous one , the Lawless one , the Antinomian : And Anomy , or Lawlesness or Antinomianism is the great comprehensive sin of the Latter daies : And they are Lawless ones that are the erring seducing ones . Men as to their Church state , have their foundation and bottom , their existence and life under a God in Christ from the written word of Christ , whereas these Scriptures of Truth have not their groundwork and being from any meer man or men , Church or Churches . o o Mat. 7. 24 . -27 . Ephes. 2. 20. 1. Corin. 3. 11. A Church is made up of Believers , as the prefaces of the Epistles to the Churches do shew ; and Believers must have a word to sound and to live upon . All true doctrines are to be fetched hence and to be grounded and proved here . The Conventions of Pagans , and the Synagogues of Sutan are not owned as Churches of Christ ; because , they are not according to Christ and the word of Christ . Men , though passing into never-so-noted-a-Church-way , yet may actually be in process of time , so Obstinate in Heresies , so Idolatrous in Worship , and so scandalous in profaneness , as to cease to be a true-Scripture-Church , and must be separated from . The Christian Church at Rome in Pauls time has another manner of Character given of it in his Epistle to them , than the Satanical Synagogue at Rome has by John in the Revelation , who saw in a Vision the foul Apostasie thereof . p p Rev. 18. 4. Act. 19. 9. 2. Chron. 11. 14 , 16. 2 Cor. 6. 14-17 . Separation in such Cases is holy and a duty . The holy Scriptures of Truth do not give a Sovereign Authority to the Testimony of men ; they did not send us to q q Joh. 3. 11. 32 , 33 , 34 , 35. & 5. 34 , 39 , 41 , 45 , 46 , 47. humane Witness , to Church History , to unwritten Tradition , to fetch Credibility to it . It is r r Isai. 8. 20. John 12. 48. the Glorious excellency of this Word of Christ to be the one and the only rule of Judging in all Cases , both here now , and at the Last Judgment day : Which no Testimony of men is honoured withal . s s 2. Tim. 3. 16. 2. Pet. 1. latter end . The whole Scripture is God-inspired , whose Testimony is the greatest and the most Credible , so are not the after-humane-Testimonies , Traditions , Histories , and Authorities . The Books of Genesis , Exodus , Leviticus , Numbers , Deuteronomy , as commonly now , called are more Antient than all other written printed bookes : The true pure Word of God is of greatest Authority ; mens Writings are a Postscript . The Grace of sound and of Saving Faith must have Almighty Power , Infallible truthfulness , unchangeable faithfulness , and infinite Wisdom , to bottom and to build firmly upon . A Believers assent and consent to the Infallible Authority of the written word , hath been , is , and may be , brought forth without mens-Testimony , History , Tradition , and Authority . Many have been made to believe this before they came to any such Human helps , and who neither knew , read , or considered , such Church Histories and Traditions ? which therefore could not be the cause immediate , Adequate , and Efficient thereof . t t Thes. 2. 13. Where the word it self doth work effectually and savingly in a believing heart , there it is embraceingly recieved ; not the word of man , but as it is in truth the word of God . Saving Faith cannot bottom upon mens Testimonies , which humane Writers will still be needing further Arguments and Testimonies to confirm it . The Testimony of man can never of it self perswade and enable savingly to credit the infallible Authority of the written word , u u Rom. 10. 17. Gal. 3. 2. Acts. 4. 4. & 8. 26 , &c. & 17. 11 , 12. 1. Corin. 2. 4. 5. 1. Thes. 1. 5 , 6. till the Holy Spirit do infuse sound saving Faith , and call and draw it forth into Act : Though the other pretended cause of Humane Testimonies and Authorities be put into act , yet this effect of sound believing doth not follow . Many remain Infidels under the highest esteem and strongest perswasions of Church-Histories , and of mens Testimonies : and some tempted Saints yet cannot be cured of their unbelieving Fears , and of their distrustful doubts by any humane Tradition , History , or Authority , till the Spirit and word of Christ from the Father do come with Demonstration and with Power . Saving Faith is Supernatural , which mens Testimony from Extrascriptural Arguments is not , they do each differ in their whole kind , and one cannot be in another . w w 1. Cor. 1. 17-28 . The best read Historians , and other wise learned men of the World , are not the soonest brought to assent and consent to the Authority of the word by the force of any or of all humane Arguments . If this Faith which is greater in its self and in its Spiritual effects could be inwrought by mens Testimony , then other particular objects of Faith or Truths or things to be beleived , which are less . ( Such as are the several Doctrines about Spiritual , Eternals , Invisibles ; ) but not these , and therefore neither that also . Even as to matters of Fact , past , besides knowing of them by Inspiration , Voice , or Visions , and by natural causes , arguing from them to the effects , by humane Report , which is called History or Tradition , they may be known some other waies , when they are needful to be known . Matters of Fact past have been and still may be known by lots , which where the Case and Cause do call for it , is a way of natural appeal to the allknowing God . Thus was x x Josh. 7. 13 . -26 . Achans matter of past fact known : and thus also was y y 1. Sam. 14. 38-42 . Jonathans past Fact discovered : And thus also in the z z Numb . 5. 11-31 . tryal of Jealousie , past Facts of works of darkness in Adulterous Acts , were brought to light by an Oath of Execration taken by the suspected party , and a solemn address thereupon made to the Heart-searching , all-knowing , Aelohim : And this also I would propound to the Ingenious and Studious for the advance and Augment of this best of Sciences , Scripture-knowledges , whether by lots and Oathes of Execration , natural Appeals , solemn-Addresses , and by miracles other waies , the truthfulness of Scripture-revelation would not yet under the present dispensation of Grace ( For , I revive not any of the Old Testament Figures , Types , and shadows , about any of these then used ) be thus still confirmed , were a Spirit of Faith mingled with a word of Faith , put into the prayer of Faith ? As for Humane report , the experience that we have had of our own day and time doth inform us , how partial men are in these Histories , where private interest and particular partyship do incline them to write over favourably of themselves and of their own Facts , and how hatred of , and prejudice against others , who are of contrary Principles and practises , do put them upon hard misconstruings , and wrong misreportings of the Actions of their Adversaries , So that , it is a rare Ingenuity in an Historian to give a true Narrative of the matter of Fact in the several Circumstances of it under the opposition of an Enemy : Especially if some Ages have passed away since the matter of Fact , there is the less certainty and credibility : And more especially yet , if there have been such ages coming between , which were Ages of thick darkness , of prevailing Ignorance , and of gross imposture , and when in such cases as wherein Antichrist has imposed much upon the Churches by his Humane Additions , Supplements and Traditions , thereby to obscure , or to corrupt , or to thrust out , to take from , or to add to , what is Christ's mind in his Word ; which is the present case . And he who reads the story of Eustathius , the Popes Legat , a a Se● Roger de Hoveden in th . very entrance of the 13 age or Century , an. 1201. 1201. Matth. Paris his old impression , fol. 192 , 193. & the last Edition , fol. 200. & 201. in Roger Hoveden , by what counterfeit Artifices , and false Pretences , and forged Visions , feigned Voices , and lying Wonders , he introduced the observation of the first Day of the Week here into England , no longer ago than in the Reign of King John , may unless he very much dote on such humane fallible Testimonies , see cause enough to give little credit to such Church-Histories , as would so report the matter of Fact , as thereby to determine the matter of right , which those who go this way generally do , whilst they place the first day in the Week , in the room of the seventh day , as the weekly Sabbath-day , under the New Testament ministration . So that I am the less fond , or rather not at all fond , of Humane Histories in these matters relating to sin or duty from cited Church Authorities in matters of Fact , having my esteem heightned from Scripture Records , and word-commands : chiefly in such cases , where the whole Scripture doth contain such Reasons of the LORD 's own assigning , founded in the very Nature of Created Existences ; such names and things , such Precepts and Prohibitions , such Promises and Threatnings , such suitable Examples , and such like as these , which do uniformly throughout speak a quite contrary thing , and go a quite different way from those sayings , which Church-Registers do wrong tell me , and from that By-path , into which Humane Histories would mislead me ; as they would in this case ; when they would take me off from the due observation of the weekly Seventh-day Sabbath , to drag me along to keep the first day , as a separated day for holy Worship . I am bound to believe Scripture History , as a true report from the infallible veracity of a truthful Aelohim , it is necessary b b Joh. 20. 30 , 31. this Faith to my Salvation : But I am not under such an obligation , neither is it so necessary for me to believe Humane History , so many hundreds of years ago , especially such circumstances , as have been mentioned before , in such matters of fact as are but pretended to be transacted in Scripture times , chiefly to whom they are so argued against the whole of other Scripture . How can this objector prove to me , that those Ecclesiastical Histories , whose certainty and credibility of reporting this he so much cryeth up , were directed and dictated thereunto by the Spirit of Truth in this matter ? And if not , how can my Faith be swayed by their Authorities ? c c 1 Chron 29. 29. 2 Chron. 9. 29. & 12. 15. & 13. 22. & 20. 34. & 26. 22. & 22. 32. & 33. 18 , 19. Luk. 1. 2. 1 John 1. 1 , 2 , 3. John 21. 24 , 25. Jehovah Aelohim himself appointed Scripture Histories to be written by the Prophets and Priests ; these Historiographers were ocular Witnesses in much of that , which they wrote and registred , and in this , as also in the rest , they were God inspired : So were those Evangelists and Apostles also , who wrote the New Testament History . d d Acts 6. 14. 1 Cor. 15. 3. John 17. 8 , 14. Luk. 1. 2. Acts 16. 4. 1 Cor. 11. 23. 1 Pet. 1. 18 , 19. Ezek. 20. 18 , 21. Acts 7. 51 , 52. 2 Pet. 2. 21. Col. 2. 8 , 20 , 21 , 22 , 23. Mat. 15. 2 , 3. 6. Mar. 7. 3 , 4 , 5 , 8 , 9 , 13. Gal. 1. 14. Isai. 29. 13. Deut. 4 2. & 12. 8 , 32. Ezek. 43. 8. As for Tradition we receive what is scriptural ; Believers are delivered from Patro-traditional conversation , such as is unscriptural , we receive the commandments which Christ hath delivered , but we reject Humane Traditions , which are not according to Christ and his Word . If the case were so , that all the Men , and Speakers , and Writers , and Printers , and Books , and what other humane Authorities did tell me what I know evidently is expresly otherwise in Christ , and in the Word of Christ , it were of no validity with me . e e Isal 8. 20. John 5. 39. Josh. 1. 7 , 8. Matt. 28. 20. & 15. 3 , 6. Mar. 7. 9. 13. The Prophets , and the LORD Jesus Christ , the sender of his Prophets , did refer the Jews not to the Traditions of Rabbines ( especially when they were such Traditions as would have UNLORDED him and his Word , of his , and of its due Authority ) but to the Law , to the Scriptures . f f 2 Thess 2. 13. 14 , 15. & 3. 6. 1 Cor. 11. 2 , &c. & 14. 40. Scripture Traditions , which are allowed of in the Word of Christ , we approve of , about sound Doctrine , and Faith of the Truth , and holy conversation , and about observing of a naturally comly decent order in Church-assemblies : But g g John 5. 43. & 7. 18. & 8. 44. we reject what is of mens own , and in their own name . It is an Observand in Scripture , that the Scriptures do refer to Scriptures : often may we meet with such expressions , it is written , and as it is written , and for it is written , and according to that which is written . This is under the LORD , the Judging Rule , and the Lawful Determiner in all cases . By this were Truths confirmed ; and by this were errours confuted . h h 1 Cor. 16. 2● . Col. 4. 18. 2 Thes. 3. 17. compared 〈◊〉 with 2 Thess. 211 , 2. Even whilst the Apostles were alive , there were false supposititious writings thrust upon some ; as if they had been the Apostles own true Writing : and therefore the Apostles subscribed their Epistles with their own hands : they used some peculiar subscription ; such a subsigning as was well known to the Churches . How much more was the World like to be imposed upon , when they were dead and gone , by the writings of men , who would be fathering of their own unscriptural brats of false tenets upon the Apostles , there being many Antichrists gone forth even in i i 1 John 2. 18. John's time ? Paul , whilst living , to confute the falshood , yet was strongly charged with saying and asserting of that , which he utterly denies , though others would k k Rom. 3. 9. affirm it to be so : he was evil-spoken of , and wrongfully accused , as if he had expresly taught a damnable Doctrine , which he wholly disowneth . And if they were so bold in his days , how can we be so over confident of a matter of fact , reported by a mere humane traditionary Knowledge above sixteen hundred years ago , without any God-inspired Scripture Revelation , or Natural Demonstration ? How can any man to his own , or others satisfaction , affirm that by Humane History , he certainly knows that , all the Christian Churches have constantly set apart , and observed the first day for holy Worship , when he cannot certainly know , that he hath read all humane Histories that have recorded that particular matter of fact ? Or that no humane History hath recorded a quite different , both Principle , Judgement and Practice in some particular Church or Churches , and when the matter of fact , for any evidence he hath to the contrary , may have been quite otherwise , in some Church or Churches , which yet is not recorded in any humane History ? This Objector doth not confirm his reasoning thus , only with respect to the first Day , but doth carry it much further on , by his asserting , that the first Institution of Church Officers , and Orders , as well as that of the LORD's Day , ( by which he means the first Day ) was not by Scripture : The proof , saith he , is undeniable , because the Old Testament did not contain the Institution , e. g. of particular Churches , Sacraments , Presbyters , Deacons , Diaconesses , and the LORD's Day , &c. And the New Testament was none of it written till An. 40. at soonest ; and it was not all written till An. 99. Now it is certain , that the Church was not all these years without the Orders now in question , nor without a day to meet on for publick Worship ; even as Baptism and the LORD's Supper were Instituted by Christ himself , long before the writing of any part of the New Testament , and the Church was in long possession of them , upon the bare word and Declaration of the Apostles . So he writes .

That the Church was not all these years without a day to meet on for publick Worship , we readily subscribe , for they knew the Seventh day Sabbath was the weekly day to meet on for that end ; of which the Churches had had long possession , for near four thousand years ; and of which they had still the Tenure ; and for the continuance of which title and practice they had the whole Writen Word of God : whereunto the practice of Christ , and of his Apostles did fully agree : But as for his other exemplified instances , we desire both him and the Reader , a little to consider : If these were received and practised by the Church , upon the bare verbal Declaration of the Apostles , and not by Scripture , what then meant the Types of these ? Did these signifie nothing ? Was there nothing of these understood by Moses , Aaron , the Priests and Levites ? Did not Moses l l Exod. 14. 15-22 . Numb. 10. 24 , 35 , 36. 1 Cor. 10. 1. 2 , 3 , 4 , 5 , 6. by the Word and Prayer , sanctifie the Baptismal Types of the Red Sea and the Cloud ? and the Supper-Types of the Paschal Lamb , the Heavenly Manna , and springing Rock ? Though there was a veil upon these and such other Figures and Shadows , in the reading of the Old Testament , yet Believers had some knowledge of their meaning , and some insight into their Mystery : and there were Teachers by Office , who were to interpret the signifyingness of these things , and to open the spiritual part of the Pattern . Had not these things a Spiritual Relation unto Christ , and to an after administration of Grace ? Was not this the end , the drift , the design , the purport , the scope , of these Institutions to refer unto Christ ? They were a Pedagogue , a Leader of those Children to the Christian School for their Institution and Discipline , m m Psal. ●0 . 6 , 7 , 8. Psal. 50. 8. . 14. Isai 9. 6 & 7. 14 , 15 , 16. Mic. 5. 2. There áre divers Scriptures in the Old Testament , which did discover unto discerning Believers of that Dispensation , that those Types , Figures and Shadows , were to be done away under an after administration of Grace , to receive their perfection and accomplishment in the Messiah , who was to be born of a Virgin , and in his days . Several Prophesies also under that former Ministration , do speak punctually to this matter ; though we who have the New Testament-fulfilling of them , and Commentary upon them , have a more clear unveiled manifestation of them . The Christian Religion for sum , and for substance , being one and the same under both dispensations , particularly as to the institutions mentioned : For there is n n Ephes. 4. 5. 1 Cor. 10 1 , 2 , 3 , 4 , 6 , 11. Gen. 17. compared with Col. 2. 11. one Baptism ; in this sense , the Baptismal Types of old , and the Baptismal o o 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antitypes now , are thus one and the same , excepting the different manner of Administration . So that , suppose Baptism was instituted by Christ himself , before the writing of any part of the New Testament , yet was not this upon the bare verbal Declaration of the Apostles ; especially not as to that part of the Church , which was in Christ's time : For John's Baptizing of others , particularly of Christ , and Christ's Baptizing by his Apostles , and Christ's Doctrine which he several times taught about Baptism , and John's foretelling of this . ( As John himself also was Prophesied of , of old , particularly by p p Isai 40. 3. ●●8 . Mal. 3. 1 , 2. Isaiah , and by Malachi ) By these , and such like passages , was this known to such , at least knowable by them : and somewhat of this had a confirmation and testimony from Heaven . q q Gen. 4. 3 , 4 , 1● , 16 , 26. Gen. 9 26 , 27. Gen. 14. 18 , 19 , 20. Gen. 20. 7. As for particular Churches , and the calling and gathering of them , there were such under the Old Testament times : In Adam's days , in Epoch's days , in Noab's days . Though at the first , they called upon the Name of Jehovah , in a way of family Worship ; yet afterwards in greater Church-Assemblies : and a difference was put between the true and pure Worshipers , and those that were corrupt . So it was before the Flood , and thus also it was after the Flood . Melchisedec was a Priest in the Church of Aelohim : Abraham had a Church in his Family , and was King , Priest and Prophet there . So was Isaac , and Jacob. Job and Eliphaz were of congregated Societies , and had their Church-meetings , in their days , though living in other Regions , in Countries distant from Abraham . r r Exod. 19. 20 , 24 , 25. chapters , & onward , Acts 7. 38. In Moses's time , the Israelites were put into a Church way , and had such Institutions , and Laws , and Ordinances for Church-Assemblies and Societies , as were afterwards observed , not only by the Israelites as a national Church , but by particular Churches of the Israelites ; when after Moses's death they were settled in the promised Land , in the days of Joshua , Judges and the Kings : For the Priests and Levites were not only for all the Tribes joyntly , but also for several Tribes distinctly : and further , for the several Cities and Towns , and other populous places , in every particular Tribe , where they had distinct Assembles ; injoying all Ordinances , Institutions , Priviledges ( excepting what was specially limited to some particular place of Jehovah's chusing and appointing for some solemn Sacrifices and Festivals : ) and they exercised Church-Discipline in those particular Churches . s s Numb. 23. 7. Josh. 13. 22. Numb. 22. 7. Neither was Syria , and Mesopotamia in Moses days without their congregated Societies , Church convention , and worshiping Assemblies : Balaam having a gift of Prophesie , was an hireling that served Congregations . t t Psal. 15. Psal. 24. Psal. 26. Psal. 50. There are particular Congregations , both described and prophesied of , in what was written afore of old ? A wise observer , and a spiritual discerner , and a diligent comparer , may easily find and plainly see , how Christ's Institutions and Directions for management of Church Affairs , and for the Exercise of the Duties u u Mat. 18. 19 ●20 . of Church fellowship and Discipline have evident reference to his Institutions under the old Dispensation : though clearer and more spiritual , and glorious , and heavenly now : and it will be found in experience , as it is evident in Scripture , that several Church proceedings will not be either so well understood , or so regularly practised , but by a collating of Old with New Testament directions about those matters , particularly for Church-Discipline : as in the case of Leprosie especially . As for Church-Officers , Overseers , Presbyters or Elders , teaching and ruling Ones , Pastors and Teachers , Diacons or Ministers , under the Old Testament it were no very difficult task to write a large Treatise upon that particular subject , especially by one that is acquainted with the Original Hebrew , and the several words and phrases under that dispensation , that do speak to this case . The Churches of Aelohim had in all ages such as were gifted , graced , called by Office to preach the Word , and to Administer Signs and Seals . Before Moses's time the Ordinary w w Exod 19. 22. & 24. 5. Numb. 3. 12. 13. & 8. 17. Ministers were the first born of Families , into whose place afterwards , the Priests and the Levites succeeded . x x Jude 14. 2. Pet. 2. 5 Gen. 20 7. Deut. 33. 8 , 9 , 10. Mal. 2. 7. Enoch was a Prophet , Noah was a Preacher , Abraham was a Prophet . The Priests and the Levites were the Pastors and the Teachers : y y Rom. 15. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 sim . 2. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To which more might be added ; Lev. 1. 6 , 12. And Paul under the New Testament doth set out the Ministerial Office now , by such expressions as were borrowed from the Ministerial Office under the Old . Publick Officers in the Work of the Ministery now , are such as perform the holy Office of the New Testament Priesthood . Ministerial Workmen , if they would not be ashamed , should rightly divide the Word of Truth : The cutting of the Burnt-offering into its pieces , did Figure the Work of the Ministery in the New Testament Church . It might not be a confused or disordered mangling , it must be done into the Natural pieces . z z Isai. 66. 21 , 22. & 61. 6. Mal. 3. 3. Ezek. 44. throughout . The Prophesies concerning the Ministery of the New Testament are set out by the Ministery of the Old . a a Numb. 4. 3 , 4. & 18. 2-6 . 2 Chron. 29. 5 , &c. Numb. 8. 9 , 10 , 11. The Levites did serve the Priests about Tabernacle and Temple worship , but were not to come near the Sanctuary nor the Altar . The Elders laid their hands upon the Levites in setting them apart for the Ministery and Service : How aptly is this applicable in a New Testament Church ? b b Acts 6. 1-6 . 2 Chron. 31. 14. 1 Chron. 26. 26 , 32. & 22. 2. If you consider Deacons under this Dispensation , as having this to be a part of their Office , to provide for , and to distribute to the poor . Thus also were some of the Levites imployed , in such Ordinary Ministeries of distrubution of the Church-Treasure , overseeing the holy things , and the Work of Jehovah too . c c Exod. 15. 20 , 21. Numb. 12. 12. Mic. 6. 4. Exod. 25 25 , 26 & 38. 8. Rom. 16. 1 , 2 , 3 , 4. 1 Tim. 5. 4 , 10. Neither was the Old Testament without its Diaconesses , its ministring Women ; whose Ministery and Service was used by the Church . These are the particular instances of this Objector , to every one of which I have brought some Testimonies out of the Old Testament . As for Rules about Church-Offices , under the New Dispensation , a discerning eye may see , now the New Testament is written , that Christ and his Apostles did in their teaching much refer their hearers unto the d d Rom. 12 1-8 . Analogy of Faith under the Old Testament . The stile of the New doth not carry along with it a form of enacting such new Laws , and new Rules , of which there was not any thing at all under the Old Administration : But we find Christ e e Mat. 5. 17 , 18 , 19. confirming the old Laws of the ten Words , f f John 19. 28. Mat. 3. 1● . 〈◊〉 accomplishing the old Types , and fulfilling the foregoing Prophesies concerning himself : Interpreting the meaning of the Types , and setting up the Anti-types in the room of them : And where he doth bring in Laws , it is occasionally , either to open their meaning , or to prove somewhat thereby , or from thence to exhort , correct , instruct some way or other to apply it to the present case : declaring himself to be one and the same Law-giver that was of Old : Whereby he doth demonstrate , that the Old Testament is still to be a Rule under the New . ( The difference between them being only in the divers form , and manner of dispensing , as will be more shewn hereafter . ) The regulation now is to be made according to that proportion which the new Administration doth call for , and the old Rules must be new applyed ; which as to the matter now here under Question have a clearer Revelation , and a more spiritual Dispensing . So that the New Testament Word is much the Old Testament Scripture gone over again , in more clearness , fulness , perfection , spirituality , glory and heavenliness . The Old and the New Testament-Will of God , are not contrary Wills , but one and the same Will , diversified only in some particulars of the manner of administring : the new Will is the old Will revived , and cleared , and confirmed , and so put into a more heavenly form . There is a well measured equality between the Old and the New , a well agreeing sameness of word , and there should be a true proportioned collation of both Testaments each with other . All and every of Christ's Institutions had ever a word of his to warrant them : even in the times of the Apostles , a word written about such Institutions in the Old Testament in Type , Prophesie , or some such like way : and a Word spoken by Christ before the New Testament was written , referring to the foregoing Patterns of them in the Old , which word afterwards also was put into the New Testament Scripture : whereas we know no word from Christ , either in the Old Testament or New , for the first day being a weekly day , separated and appointed for a day of Holy Worship in the room of the Seventh day Sabbath . Thus far this Author himself doth acknowledge , that the first day was not instituted by Scripture , all the Old Testament through ; which did not contain its Institution ; so that the Believers of that age in Christ's time , had no written word at for any such observance of the first day , any where all their Bible through . Let this concession be improved by the wise and discerning , the serious and the considering Reader . However therefore the matter of fact may have been afterwards reported in Humane Histories , we expect , that the matter of Right be proved from God-inspired Scriptures . Whatever this Author do say , that this being the common usage of so observing the first day in the Apostles times , by them and by the Churches of their Plantation , and that therefore there was no such need of putting this pretended matter of fact into Scripture History ; it appears hereby , how broken this Reed of his Assertion is , which he would have all the Christian World to lean upon . After several years serious , diligent search , I cannot find any such common usage , no not so much as one particular instance , that either any one of the Apostles themselves , or any one of the Churches of their planting did ever so much as once so observe the first day , as the weekly Sabbath-day : Although if that could be proved , it doth not yet determine this case upon our hearts , who do expect Scripture Institutions , Commands , Prophecies , Promises , and such like appointments , as have harmonious consent of the whole Scripture besides , that speaks of that matter , if there had been any such great change of the weekly Sabbath-day , as is pretended . If the force of this Authors arguing do lye there , how evident is it , that there was great need of writing such a Matter of Fact , that had so weighty a case of so great consequence in it ! g g Jer. 33 6-15 . Gen. 23. later end . It is the common practice of all the wise part of mankind , to take along with them sufficient credible witnesses of it , such whose Testimony will upon occasion stand firm in Law , when they first take actual possession of some great Estate , of a rich Inheritance settled upon them , and upon theirs that shall come after them ; and to set it down in writing , and to keep the Records of it well attested , especially when another doth claim a former Title for some hundreds of years : ( As this of the seventh-day Sabbath did , for some thousands of years ; ) for some ages beyond the memory of man ; and when they could not but foresee , that their Title would be so much called in question , and controverted : and especially too , where the Matter of Fact is pretended , as it is by this Author , so much to prove the Matter of Right : All Matters of Fact that do pass into Historical Writing , are fittest to be written in the same age wherein they were done , as being then better known in their circumstances by sensible demonstrations , which cannot be so well discerned in after ages . How fond are Traditionists of unscriptural , humane Antiquities and Universalities ? Whereas Errors have been ancient , even as long , full home to the times of the Apostles : h h 2 Thess. 2. 3 , 7. 1 John 2. 18. & 4. 3. 1 Tim. 4. 1 , 2 , 3. Rev. 13. 3 , 4. Even then did the Mystery of iniquity begin to work ; there were even then many Antichrists and Malignant Assemblies : and when the Antichrist shall be revealed , there would be a great Apostasie and Defection from the Truth . The Revelation hath foretold , that all the World would go a whoring after the Beast , and would worship the Beast and the Dragon that gave him power ; yet are these some of their Notes of a visible Church , Antiquity and Universality : which that they might be the sooner imposed upon , the hoodwinck'd credulous World , have another vain pretence going along with them , altogether as unscriptural and vain , as they ; that is , that the Church cannot err . And they falsly call their particular Romish Synagogue , the Catholick Church . I expectingly believe , and hopingly wait for a coming day , when our plain , tender , sincere , upright-hearted people will be undeceived , and no longer to suffer themselves to be deluded and imposed upon by such confident Assertions as this Objector doth bring them : As if that , which beyond all doubt must assure them , that de facto , the first day was by the Apostles separated for holy Worship , especially in publick Church Assemblies , is the full and unquestionable expository evidence of the practice of all the Churches in the World , since the very days of the Apostles . For so has this Learned Author affirmed . Reader , bethink thy self , what thy Faith must resolve it self into , if it will follow this misguiding ? How can such believers as never traded in this kind of humane Learning ever come to undoubted assurance about the matter ? How can they be fully ascertained of this who were never versed , nor are ever like to be , neither are under any such obligation by any Scripture Precept to be throughly versed , and understandingly read , in all and every of the Writings , of all and every of the Ecclesiastical Histories , that do write about this ? Or , if it were possible and facible , that they could compass this ( of which I can see no end ; who yet have more helps and advantages this way than the most ) How can they unquessionably be confirmed in this perswasion , that there never was any one Church of Christ that did escape the Humane Church-Record and History ? And if so , who can tell them , but that , that particular Church might be of a different judgement and practice ? What doth this kind of arguing in this Author mean ? What ? would it have our people , to resolve their satisfaction and assurance ( concerning the pretended first day Sabbath ) into that report which their humane fallible Guides do make unto them of this , without their tryal of it ? i i 1 John 4 1-6 . 1 Thess 〈◊〉 . 20 , 21. Isai 8. 20. The Word of Christ doth call upon them to try the spirits , whether they be of God , and to prove all things that are thus brought them by Teachers , by the Scripture-canon and Touch stone , as the one and the only infallible Rule . What a kind of Faith is that , which is a trusting of fallible men without tryal ? a depending upon Humane Authorities without Scripture Evidence ? The God-inspired Authority of Christ , and of his Word , is fully attested within the holy Scriptures own bounds , and needs not step out to Humane Histories , Authorities and Traditions : However this Author would buz into the ear such amazing expressions as this , that it is impossible it should be otherwise than as such Humane Historie doth record of the practice of all the Churches since the times of the Apostles , and that this Testimony is infallible .

Humane History , and that part of it which they call Ecclesiastical History , however it be a pleasant study , and an employ someways in its place profitable , yet of all kinds of Scientifick Learning , is one of the weakest common places of arguing , and the least convincing for demonstration , because it doth resolve its probations into the fallible Testimonies of lying men , and so doth not , cannot give any firm full satisfaction to an inquiring Spirit , and studious Mind , who will still be doubtful and afraid , how he doth bottom his Faith , in so weighty a case as is now before him , upon such an unsure and unsafe ground , as he can build no firmness of belief and certainty of knowledge upon , even the uncertain witness of deceivable men , what their eyes , and ears , and tongues , and pens have reported to us , who are so many hundred years come into the World after they were dead and gone ; that way of disputing therefore , which this mighty man of Humane Reason has walked in to find out some place if he could , where to make his First day Sabbath cause to stand , is such a by-path as doth mislead his Reader into bogs , where he cannot settle and stay with any good confidence , and sound comfort , Such arguments may take with over credulous minds , and with passive intellects , who , through idleness and guile of spirit in a matter which would ingage them in so much of self-denyal , and of cross bearing , had rather use another man's writings and reasonings , than be at the pains of studying of the Scriptures , and of exercising their own understanding .

What has at large been written in trying this Objectors spirit upon the former Scriptures in an answer also to the next mentioned by him in the Revelation ; which he calleth another Historical hint of the New Testament .

How can a change of the weekly Sabbath-day from one day to another , from the seventh to the first , be soundly proved from k k Rev. 1. 10. this other Scripture ? where he , that is of a serious spirit , and doth diligently inquire after word-satisfaction about this matter , cannot find either Sabbath or First day ; either in terms plainly expressed , or clearly implyed , or necessarily inferred ; in this place , or in the context , or in the design of the Holy Spirit here , or by comparing of it with other places of Scripture ? Those that would lay the foundation of so great a change , should see their Scripture grounds to be more evident , convincing , and firm . What one Word is there in this Scripture , that doth warrant any new Instition from Christ , for the observing of the First day , as the weekly Sabbath-day ? What one word is there here of command so to observe the First day ? What one word of Promise made to the observers of the First day as such ? What one word of threatning against any that do not so observe the First day , as the weekly Sabbath day ? and if there be not any one word here , for the First day , either as to Institution or Command , or Promise , or Threating , how can any observer keep it aright , either in Faith or Obedience , in Hope or Fear ? The direct plain meaning of this Scripture is , if I mis-judge not , that this day doth evidently relate to that providential Day of the LORD Christ's appearing in the fulfilling of this Prophesie , who appeared to John l l Rev. 17. 14. & 19. 16. as LORD pleading the Cause of his Kingly Lordly Office , which has been too long , and too far invaded by the Kings and Lords of the Earth , who have not inforced Christ's Laws , nor made them to be the Rule of Government , but usurped an unscriptural authority over mens consciences and souls . How Lordly a Day therefore will it be when Christ will recover and exercise his Power and his Right ! Those great things which this ever-blessed LORD of Glory would do in the latter ages , were represented m m Rev. 1. 1. to John from Christ by an Angel in a way of Prophetical Revelation . This manifestation by Vision , and by Voice was after such a manner , as if the thing had been acted and performed before and to John's senses . By comparing of n n 1 Rev. 1. 10. compared with Rev. 6. 17. & 9. 6 , 15. & 10. 7. & 11. 3 , 6 , 9 , 11. & 16. 14. this passage , with some other passages in the same book of Revelation relating to the same matter : he , that doth diligently mark , and wisely observe , and rightly understand , may see , that this Lordly Day , is the great Providential Day of that God , that Almighty One ( a o o Rev. 1. 8. & 4. 8. & 11. 17. & 15. 3. & 16. 7 , 14. & 19. 6 , 15. & 21. 22. name several times given to Christ in this Book ) There are several parts of this great comprehensive large Vision : and there are several seasons of their fulfillings ; and accordingly several days in this great Day : p p Ezek. 13 , 5. 8. & 30. 3. & 29. 1 , 9. compared with Rev. 20. 8. Ezekiel doth mention one part of this Prophesie that will last seven years . The LORD Jesus Christ will come , and come , in several Judgements , on several Hours , Days , Weeks , Months and Years . It is one of his Names to be such a one q q Rev. 1. 4 , 8. & 3. 11. & 22. 7. 12. 17 , 20. Luk. 19. 38. Mar. 11. 10. Heb. 6. 5. & 2. 5. as is coming : and he is called the coming King : And his Kingdom is a coming Kingdom , and the age of this , is said to be a coming Age , and the World to come , a coming World . In every age of the Church of Christ , there were fulfillings of this in part . Those in r r Rev. 1. 3. 7. John's time had somewhat of this Lordly Day , who therefore were to behold Christ's coming : This was partly Historical before John's death ; when Christ came in his admirable way of wonderful providence to destroy Jerusalem , according as was foretold in s s Mat. 23 , 37 , 38 , 39. & 24. 1-22 . and elsewhere . other Scriptures : and partly Prophetical to be accomplished in the several ages after John's time . John saw this Day in a Vision , and speaks of it with t t Rev. 1. 7. a double confirmation ; John was u u Rev. 1. 10. & 4. 2. & 17. 3. & 21. 10. made to be in the Spirit on that Lordly Day . An expression , of which he had experience , as is mentioned in other places of this Book . The Article added , that Lordly Day , doth determine but indefinitely . There is no such certain particular Day of the Week pointed out so to our understanding , on what Day of the Week it will begin , or on what Day of the Week it will end . This is not the design , at least , not as to the pretended change of the Weekly Sabbath-day . It was w w Rev. 1. 7. compared with Zach. 12. 10. that Lordly Day of Christ's coming , when he would convert and recover the chosen remnant of those of Israel , and of Judah , and destroy the Rebellious , and the unbelieving among them . If men will be limiting of this day to any one determinate , definite particular day of the week , what one day has such a plea as the Seventh-day Sabbath ? Seeing , for the dreadfully executed Judgement part of it , as the first Temple was destroyed , being burnt with fire on the x x Jor. 52. 12 , 13. & 17. 27. Lam. 1. 7. tenth day of the fifth Moon , which day , according to Jeremiah's Prophesie is granted even by many adversaries to be the Seventh-day Sabbath , he told the Jews before it came to pass , that their Temple would be burnt with Fire , if they profaned the Sabbath of Jehovah : Answerable unto which is that passage y y Ezek. 20. 1 , 20 , 21 , 47 , 48. in another Prophet , who on the same day of the same Moon reproved Sabbath-breaking , when the Elders came to inquire what the mind of the LORD was : And as the second Temple was under the like threatning from the mouth of z z Mat. 24. 15-20 . & Luk. 21. 20-24 . the LORD Christ himself ; putting them upon earnest importunate Prayer , lest otherwise that terrible destruction brake in upon them on the Sabbath , the Seventh-day Sabbath . Those who are sond of a a 〈…〉 Septembris 〈◊〉 in Sa●●atu● 〈◊〉 〈◊〉 in ▪ idit . ●ide U●er . ann●● . part . 〈◊〉 . ●ag . ●9● . & Baron ●nnal . p. ●15 5. ipso die Sab●ati ( ut autor ●st Dio in 〈◊〉 . ) Ecclesiastical Histories , may find it recorded in them , that the second Temple was actually destroyed according to this Prophetical threatning of our LORD , on the seventh-day Sabbath . The change of Jehovah's Ordinance , ( of which , mens changing of his Seventh day Sabbath , is one ) is soretold in b b Isai. 24. 4 , 5. & ●6 . 1 , 2 , &c. Isaiah with respect to the later ages of the World , to be one great provoking Cause of his sending of Judgements upon the rebellious and unfaithful World , when keepers of his Seventh-day Sabbath shall have his holy Arm revealed for their Salvation . Some of the first great rejections of the unbelieving Jews , in a way of Church censure , after Christ's ascending on high , were occasionally and deservedly by their prophane blaspheming miscarriage c c Act. 1● 41-49 . & 18. 4 , 5 , 6. on the Seventh day Sabbath , of which some account hath been given before . So that if a particular day of the week , in the weekly returns of it , were here designedly pointed at : d d Fxod . 22. 10. Deut 5. 14. Exod. 35. 2 Lev 23. 3. what day can plead and claim a fairer Title and Right unto it , than the Seventh-day , which is the Sabbath of or to Jehovah ( or to the LORD ) ? Jehovah is the chief , choice Name of the Eternal , Ever blessed , Self-being , the Being of beings , as that Name doth signifie : And that e e 〈◊〉 from 〈◊〉 , 〈◊〉 am . Word which in the Greek doth answer to this Hebrew Name , Jehovah , some do draw from a word that doth signifie , I am ; which they constantly render LORD . So that f f Compare Deut. 6. 4. with Mar. 12. 29. Jehovah in the Old Testament , is often rendred by this Word in the New , which we do translate LORD . That which in the Old , is , Hear O Israel , Jehovah our Aelohim , Jehovah One ; is in the new , Hear , O Israel , The LORD , that God of ours , is one LORD . Thus also the Hebrew Text doth sometimes but Adonai , ( supporting ) LORD ; for Jehovah : Thus , that whith in g g Psal. 108. 3 , 4. & 57. 9. 10. compared . one Psalm , is , I will confess thee among the peoples , O Jehovah ; is in another Psalm , I will confess thee among the peoples , O LORD . Further , Christ Jesus saith of himself , that he is h h Mat. 12 8. Mar. 2. 28. Luk. 6. 5. Gen. 2. 1 , 3. Exod. 20-11 . Luk. 4. 16 , 31. John 15. 10. LORD of the Sabbath , of that Seventh-day Sabbath , which he created , commanded and observed ; being a keeper of his Fathers Commandments , whereof this of the Seventh-day Sabbath was one . Those that do relie on the judgement and authorities of men , about the meaning of this expression , may consider , that i i See Magdeburg Histor. 2. Ceat. 9. Book . Ecclesiastical Historians do relate , that John , and his followers the Eastern Asiatick Churches , did keep the Passover on the Seventh-day , not pressing the observation of the first day , for the celebration of the Passover , as the Western Churches did : Further , as in Low-Dutch , the seventh Day is named Rust-dagh , that is the Day of Sabbath , or of Rest ; so in Teutonick or High Dutch , or the German Tongue ( which is an ancient Nation and Language ) the last Day , the seventh Day of the Week , is called Samstag , as if Schemtag , that is the LORD's Day , or the Day of the LORD . It is further yet observable , as to this , that the Visions of Ezekiel and those of John , well agreeing in many particulars , ( which a diligent comparer may easily observe ) k k Ezek. 1. 1. Ezekiel's Visions , were on the fifth day of the fourth Moon , which some affirm to have been the Seventh day Sabbath , Jehovah's Day . But upon the whole , it is the first answer that I more stick unto , namely that , the Lordly Day is that great Providential Day , when he will more visibly appear as King and LORD . Whereas , some do object , that this word in l l 〈◊〉 , 1 Cor. ●1 . 20. 23 , ●4 , 25 , 26 , 27. 29. 32. Greek , Lordly , is applyed but to one thing more in the New Testament , which is the Supper , called the Lordly Supper , or LORD's Supper , or the Supper of the LORD : What can there rationally , necessarily , convincingly be inferred from thence , as to any establishing of the first day of the week in the room of the seventh , as the weekly Sabbath , in this place of the Revelation ? The Lordly Supper , or Lordy Supper , is expresly mentioned . Whereas , here is no express mention of the first Day , as a Sabbath day , not either of the words , First or Sabbath , nor their sense and meaning in the Text or Context , nor any where else in all this Book , or in the whole Scripture . The Lordly Supper is so called , in that it was instituted by our LORD : It is to his Honour , a Lordly Feast , one great design and end of it , being to exalt Christ in his Lordship ; and to shew forth the Death of this LORD , till he came in his Lordly appearance in the later Day . This Ordinance was received of the LORD by Paul : It was the LORD who Instituted it : It sets out the LORD's Death : The Cup is called the Cup of the LORD : The LORD's Body , we read of also there . Which Supper is not fixed to the first day of the Week . The first Institution , Administration , and Participation of it , was on m m Mat. 26. 17-28 . Lev. 23. 5-16 . another Day of the Week , on the Passion Day , on the Passover Day ; which is called a Sabbath . For a further discovery , that a Day in some Scriptures is used for a larger space of time than from one going in of the Sun on one day , to the next going in of the Sun on the next day ; consider , that in the Scriptures , day doth sometimes set out the time of Christ's Reign and glorious Power : n n 2 Thess. 2. 2. 2 Pet. 2. 9. 1. Cor. 5. 5. 2 Pet. 1. 19. Heb. 10. ●5 Zach. 14. 1. Isai. 2. 12. & 13. 6 , 9. & 34. 8. Jer. 46. 10. Lam. 2. 22. Ezek. 13. 5. & 30. 3. Joel 1. 15. & 2. 1 , 11 , 31. & 3. 14. Amos 5. 18. 20. Obad. 15. Tzephan . 1. 7 , 8 , 14. 18. & 2. 2. 3. Mal. 4. 5. The day of judging of his grand Adversaries : John saw this in the Vision , as if the time had been then present . Will not that be a Lordly Day , when Christ will glorifie and magnifie his Office of King and of LORD , in the utter destruction of Enemies , and in the eminent salvation of Friends ? It is called the Day of Christ , the Day and Kingdom of God , the presence of coming of Christ . Do not these expressions significantly declare some glorious shining season of Christ's Lordly appearing ? It is named the Day of Jehovah , about six and twenty times ; and in some of those places , the Day of the Vengeance , and of the Anger of Jehovah ; and the Day of Jehovah's Battel : The great , and terrible , and dreadful Day of Jehovah , o o Rev. 6. 17. & 16. 14. the same expressions which are used in this Book of the Revelation : And the Day of the LORD is mentioned p p 1 Cor. 5. 5. 2 Cor. 1. 14. 〈◊〉 Thess. 5. 2. 2 Pet. 3. 10. Rev. 1. 10. five times , expresly in the New Testament ; In which also , it is set out by divers words , that doth intend the same thing , q q Luk. 17. 24 , 30 , 31 , 34. Mat 24. 34 , 36 , 42. Luk. 19. 43. Acts 2. 17 , 20 , compared with Joel 2. 31. 1 Cor. 1. 18. & 〈◊〉 . 13. 1 Thess. 5. 1 , 2. Heb. 10. 25. compared with . Joel 2. 1. 1. John 2. 18. as his Day , that is , the Day of this LORD Christ , who will then be revealed in his Lordly Power and Glory : That Day , pointing out that Age when these things should be : The Day , that Day : The Days in the plural Number ; as being more than one , and of longer continuance : That great conspicuous Day of the LORD : The Day of the LORD Jesus : The times and the seasons which do relate to this Day of the LORD : The Day approaching ; the last hour . It is observed ; that in all Languages , this Word , r r Job 9. 33. 1 Cor. 4. 3. & 〈◊〉 . 13. Psal. 37. 13. & 137. 7. Ezek. 21. 25 , ●9 . Job 18. 20. Jer. ●0 . 27. Luk. 19. 42. Day , doth sometimes signifie judgement here on Earth : Hence a Days man or Umpire , to judge between party and party : Mans day , and the Judgement of Men : The Day , that is , the Judgement or trial shall declare . Hence Day is sometimes put for the time of destruction . s s 2 Pet. 3. 18. Day doth sometimes denote a long continued duration ; as the Day of the Age , or the Day of Eternity . Other times Day points out t t 2 Cor. 6. 2. Isal. 61. 2. the time of Grace , and of Salvation . And now upon this occasion having shewn , that Day doth not always in all Scriptures point out any one particular Day of the Week distinctly from , and in opposition to , the rest of the Days of the Week , I have here some fair opportunity to write a little about u u Psal. 118. 22 , 23 , 24 , 25 , 26. compared with Acts 4. 10 , 11 , 12. one other Scripture , which some do urge to put a colour upon their first Day , as if it did point out the first Day of the Week , as the eminent , transcendent , determinate , definite day of Christ's compleating the Work of Redemption on his Resurrection Day ; which , say they , was then , and from thenceforth to be observed as the weekly Sabbath day in the room of the Seventh : Thus they . As to what doth concern Christ's Resurrection , as also how and when he compleated the Work of Redemption , I have written already : and I am now to consider this Scripture , which is mentioned by all and every of the w w Mat. 21. 9. Mar. 21. 9. Luk 9. 22. & 19. 38. John 12 13. compare , Mat. 21. 42 , 46. Mar. 12. 10 , 11 , 12. Luk. 19. 14. & 20. 17-20 . & 23. 18 36. four Evangelists ; In which Historical-fulfilling it is evident , that much and the main of this Prophetical passage was fulfilled according to the Letter before Christ's Resurrection , and upon another Day of the Week , than that first Day of the Week , for which it is so brought and pressed ( although if it could be proved to be otherwise , yet doth it no way determine this Case about a pretended change of the weekly Sabbath , from one Day of the Week to another , from the Seventh to the First . ) The chief men of the Jews , who were counted the Builders , did more notoriously refuse Christ the Head Corner Stone , when being put to their choice , they actually , openly , declaredly preferred a Barabbas , who was a seditious Murderer , before an innocent , holy Jesus , and this on a Day of solemn Judicature ; when the Judge Pilate sat upon Christ , either for life or for death : which also was by a joynt consent of chief Priests , and Rulers , and People , who cry out all at once , x x Luk. 23. ●1-21 . Mat. ●1 . 38 , 39. Away with this man , and release unto us Barabbas : This was before that Christ was crucified . Also after his Death before his Resurrection , the chief Priests and the Pharisees do call him y y Mat. 27. 62 , 63. a Deceiver ; and this before Pilate : which was another refusing and rejecting of Christ : Thus according as was Prophesied in that Psalm , that the Builders would refuse that Stone , which was to become for Head to the Corner : so accordingly did they act , as at many other times , z z Acts 3. 13 , 14 , 15. so at these two seasons , one in Christ's life time , the other after his death ; and both before his rising . The chief Priests did count themselves , and were counted by others to be Builders , yet thus notoriously did they refuse Christ . The word in the Psalm , according to the Hebrew , in its propriety of signification , is , they have reprobated , rejected , despised , refused , scorned , or turned away from : and that expression in a a a Acts 3. 13 , 14. place of the New Testament , doth signifie , ye have earnestly desired and refused : and that when Judge Pilat had absolved him in his own declared judgement , yet did they crave earnestly , that a man murderer , and a seditious one might be freed , and that Christ , whom yet they could not justly charge with any crime , or the least sin , might be crucified . Then and thus was Christ reprobated of these men . Was it not an eminent Day of monstrous rejecting , when the question being put to them , whether of the two they would have to be released , they preferred a seditious Murderer ? b b Ma● . 12. 1-14 . Mar. 3. 1 , &c. Luk. 6. 1-11 . John 5. 9-18 . Luk. 4. 16-31 . Though there were other times of their refusing and rejecting of Christ before this , and that , on the Seventh day Sabbath : but it was more notorious on the Passion day . It was also Prophesied in that Psalm , that the people would pray , O Jehovah save now , or prosper now , blessed be he that cometh in the Name of Jehovah : This was fullfilled before the Day of Christ's crucifixion , when he rode into Jerusalem , and the people went forth to meet him , crying , Hosanna , Hoshignana , in the Hebrew , or c c John 12. 12 , 13. Mat. 21. 1-9 , &c. Mar. 11. 8 , 9 , 10. Luk. 19. 37-40 . Hosanna , as it is put into the Greek . These things are plain , familiar and clear , evident of themselves upon the bare reading of them , and are not any forced interpretations of my own . What a far way about do Objectors go , and carry their Followers along with them , to bring them at last to that which is no proof at all of that , for which they have brought them thither ? As for the Day spoken of , which Jehovah made for his people to rejoyce in , it is the large Day of Grace under the New Testament Dispensation of Grace ; which doth take in many a Natural Day : And d d 1 Thess. 5. 16. Psal. 90. 14. Isai. 65. 18. Psal 92. Title & v. 1-4 . Isai. 56. 7. as for spiritual rejoycing , it is every days work , though more especially upon the Seventh-day Sabbath : so that in short , there being not in the Scriptures urged by Objectors , either First day , or Sabbath-day , either in the letter of the words , or in any necessary consequence , naturally flowing from thence , or any design that looks any thing like a change of the weekly Seventh-day Sabbath , translating it to any other day ; How any satisfaction can such a change be inferred and inforced from hence ? To return therefore a while , unto that place in the Revelation , although there must be some particular distinct determinate Day of the Week , when John first saw the beginning of this Vision ; For all that doth come to pass in time , must necessarily be on one Day or other of the Week ; yet this Lordly Day here spoken of , had not this design at all in it , to set up the first day in the room of the seventh . The skilful in the Greek Tongue do know , that an Adjective joyned to a Substantive , doth usually mean the Genitive Case of that Substantive ; as the Lordly Day , is the Day of Lordship , or Day of the LORD . So we find this expressed in e e See Hutterus's Edition of the 〈◊〉 New Testament in twelve Languages . other Languages : In Hebrew it is , in the Day of our LORD , in Syriack , a Day of the LORD : So in Spanish , in a Day of the LORD . In Greek , the Participles have sometimes the force of the Nouns : So in English , the LORD's Day , or the Day of the LORD : as in the other instance , where the word is used , the LORD's Supper , or the Supper of the LORD . f f 1 Cor. 11. 23-26 . For which Supper we have evident express , both Institution , appointing of it , and command , injoyning us to do it ; Promise making over and sealing the benefit of Christ's Death , to such as partake of it worthily , after a due sitting manner ; and threatning , denouncing judgements against the profaners of this Ordinance : None of all which ; either Institution , Command , Promise or Threatning , have we yet after all our search , found , for the first Day to be the Day of the weekly Sabbath , in the place of the seventh : so that , here is no foundation , for belief and practice to build upon . g g 2 Pet. 1. 20 , 21. 2 Tim. 3. 16 , 17. Rom. 15. 4. Where any one place of Scripture is so interpreted , as not to have the Harmonious Oneness , and the well agreeing consent of the whole Scripture , where they do treat of that matter or subject , there that is the interpretation of mens own private spirit ; and not the interpretation of the Spirit of Aelohim : And therefore the cause of the first day , as the weekly Sabbath , not having the whole Scripture profitable for the proving of it , cannot stand in the judgement , notwithstanding one misinterpreted Scripture , is yet further alledged to defend it ; if the urger of it could be any Art plead it .

One historical hint more , this Objector doth suppose may be , with respect to the Day of Pentecost , which he thinks was that year , on the first Day of the Week , when the pourings out of the holy Spirit were on the Apostles , and so thinks it to be the Day separated by the Apostles for holy Worship , especially in publick Church Assemblies : and yet he says , he was loth to name the day of the sending down of the Holy Ghost ( h h For a Ghost is taken to be the departed Spirit of a man ( about which the Ethnick Philosophers had divers idolatrous , superstitious , observations , customs , practises and usages ) p●rly applyed to the Holy Spirit . Holy Spirit , it should have been said ) was given as a proof , because that some do controvert it ; but it seemeth to him a very considerable thing .

I must therefore return somewhat in answer unto this . It is much of the Artifice in the present age , as in some other cases , so concerning the matter under debate , to darken and obscure some particular places of Scripture , either by corrupt Translations , or by false Interpretations , upon which to ground their wrong Inferences , and conjectural consequences ; and then to perswade the plain people how deep these things do lie : and how much they should lean upon the Wisdom and Advice of their Church Guides who much study humane Histories for them , to lead them , through what ? through those dark Mazes , into which these Guides have misled them . Whereas , the Scriptures about the weekly Sabbath , are full of i i Prov. 8. 8 , 9. Deut. 27. 1 , 8. clear Light , and of satisfying self-evidence , to those who are made throughly willing to do the acceptable Will of Jehovah Aelohim . What conviction can there be brought in upon the understanding concerning any change of the weekly Sabbath-day , from the seventh to the first day of the week , where is not either expressed or implyed any thing at all of any such change ; and where the Reader cannot find the first day spoken of , or hinted to , to any such purpose ? The Passover is acknowledged by this Author , on this year of Christ's Death to be a Seventh-day Sabbath : If so , k k Lev. 23. 11-16 . then including that day in the number of fifty , and seven Sabbaths reckoned and added to that day , Pentecost , or the fiftieth day , was a Seventh-day Sabbath also ; ( for , so was the computation , seven times seven , being forty and nine ) the Passover going before , and being put to the seven sevennies , the last of those seven Sabbath-days was the fiftieth day , and a Seventh day Sabbath . As in the computing the Jubilee year , there were seven times seven years , which addeth together , do make up the number of forty nine years ; which by reckoning of the former Jubilee year into the number , doth make up a fiftieth year ; the last of those seven sevennies of years being the Jubilee year : For this honour did Johovah put upon the number of seven in the Scriptures , with respect to divers of his Institutions ; the last day which was the seventh , being solemnly dignified , as in the weekly Sabbath , which is the last day in the week . And this , in the way , answereth that which some others do alledge for their first day ; from such Scriptures , which do speak of an eighth day , and an eighth-days Sabbath , as a typical proof . As for that expression , relating to the Feast of Booths or Tabernacles , that lasted seven days ; now that on the l l Lev. 23. 31 , 36 , 39. Numb. 29. 35. eighth day should be an holy Convocation , a solemn Assembly , a day of Restraint , a Sabbath : upon such a supposition that the first day of that Feast was the weekly Seventh-day Sabbath , or at least when it so fell out to be and was so , then this eighth day , the day after this Feast must be a Seventh day Sabbath also . But whatever it were , as to that ; the Scripture proofs for the observing of the Seventh-day , the last day of the week , as the weekly Sabbath-day , are clear and full : For Objectors against this to pretend possibilities and probabilities of Aelohim's declaring and signifying of his mind about changing the day of the Sabbath , is a darkning of counsel in words without knowledge , and a going off from Scripture-Light , to unscriptural darkness : For the Seventh-day Sabbath we have evident express commands and promises , to awe us , and to incourage us in the observation thereof , that what we do may be done in Obedience and in Faith ; so for that other m m Ezek. 43. 2● , 26 , 27. compare Levit. ch. 8. throughout ch. 9. 1-17 . especially v. 17. Numb . 28. 1-10 . place , where it is foretold , that upon the eighth day , and so forward , the Priests shall make their Burnt-offerings upon the Altar : If the first of those seven days of sanctifying the Altar were a Seventh-day Sabbath , the eighth day was a Seventh-day Sabbath too : although I take the plain meaning of the so forward there , to set out the daily Offerings upon the Altar , the continual on every day : For the Seventh-day-Sabbath-worship is distinctly spoken of in an n n Ezek. 46. 1 , &c. after part of that Prophesie . There are several sorts of o o Ezek. 45. 17-25 . & 46. 2 -12. Times mentioned by this Prophet , Passover-time , New Moon-time , Booth-time , besides these Festival Times for Moons and Years , there is weekly Seventh-day Sabbath-time , which is one evident establishment of the last day of the week , for the continued weekly Sabbath-day , in the weekly returns of it , under the New Testament Dispensation : For , p p Ezek. 46. 1. the Seventh-day Sabbath , was in the same week after the six working days , which were to go before in the same week , and for the continuing of the day from evening to evening : ( and this Seventh-day Sabbath not being a Type , figure and shadow , as the Ceremonies of the old Dispensation were , but a natural , standing , confirmed , commanded , weekly Sabbath-day , from the first week of the created World : ) And there is also daily time set forth for Evening and for the Morning-worship : and to this , doth q q Ezek. 43. 27. compare with this , ch. 46. 13 , 14 , 15. that place forementioned refer , as the Sacrifices do expresly declare . The Altar was seven days in purging , which doth denote the through purity of Spiritual Worship in the later days : The number of seven in Scripture , being a number of perfection , fulness and sufficiency : This being done and finished , they must be on the eighth , and so still onwards , on the ninth , tenth day and forward , continually as days come on , offer daily spiritual Sacrifices thereon . Thus have I shewn , as to the former Objector , that his pretended Historical hints , both severally , and apart by themselves , do make nothing at all for his purpose about his first day . They prove not any such usage for the matter of Fact , as to the separation of the first day , in the room of the weekly Seventh-day Sabbath , much less do they prove the matter of Right , which is the great thing here inquired after . And now if all of them be put together , and joyntly inforced , they speak as little for this as each of them severally , that is to say , not at all in favour of the first day , as a separated day for holy Worship : but do either speak of Festival Sabbaths of Passover , or the like , or of the Seventh-day Sabbaths ; or of a Lordly providential day , which doth ●inot ngle out the first day of the week , in the weekly revolution , as the weekly Sabbath-day , how fain soever this Author would have it so to be . I know no signal note put upon the first Day of the Week , as the Day of Rest , or solemn Worship , in the New Testament : The places have been examined , and do set out and signifie another day . And were there an exact literal version , according to the true proper significancy of the Words , I do not remember any one place all the New Testament through , where there is so much , as that particular expression , of the First day of the Week , much less as applyed unto a Day of Rest , or solemn Worship , or weekly Sabbath .

Having thus far cleared the way of such stumbling blocks , which some have cast before us in our Seventh-day Sabbath journey , there is another stone thrown before me , which I am to remove , and that is , an Argument for the First Day , brought in as a Proof of the cessation of the Seventh-day Sabbath , by a misinterpreted , misapplyed place in the Epistle to the r r Heb. 4. 8 , 9 , 10. Hebrews : which I am now to examine more at large .

That a clear and a full Answer unto this Objection , may be the more freely and readily received , I shall first give in some lines the plain meaning and scope of this Scripture ; and then further discover , that the Day expressed in the s s Psal. 95. 7-11 . Psalm , and referred unto in the Epistle to the t t Heb. 3. 7 , 13. 15. & 4. 7. 8. Hebrews , is not to be understood of the First Day of the Week , in the weekly returns of it , so as to shut out all and every of the other days of the week : and particularly as to this of Rest , excluding the seventh day from being the weekly Sabbath for Christians to observe , under the New Testament Administration of Grace ; that the Rest spoken of in that u u Psal. 95. 11. Psalm , and transferred from thence into this w w Heb. 3. 11 , 18. & 4. 1 , 3 , 5 , 8 , 9 , 10. 11. Epistle , is not meant either by the Psalmist , or by the Author of this Epistle to the Hebrews of the weekly Sabbath-rest , as to the First Day of the Week in opposition to the seventh : Under which the significancy of the word , Sabbatism will be be searched after . Then , that the , x x Heb. 4. 10. He mentioned in one passage in this Epistle , is meant of the Believer : After that , I shall shew wherein y y Heb. 4. 10. the parallel doth not hold , and wherein it doth : What the z z Heb. 4. 10. Works are which Believers are said to Rest from : What the force of the a a Heb. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Conjunction is in this place : What the change of the Number , b b Heb. 4. 9 , 10. from the Plural to the Singular , may import .

As for the meaning and scope of this Scripture in this Epistle . The Considerate Reader is desired ( after his serious seeking of the LORD , by the prayer of Faith , to be taught of Him , and to be led into the Truth ) diligently to observe , how the Aim and Design of this Epistle c c Heb. 3. 7 & onwards to the 11th . vers . of the 4th . chap. in this part of it , is to confirm and establish the professing Hebrews in the d d Heb. 3. 1 , 6 , 24 , ●5 . Faith and Doctrine of the LORD Jesus Christ ; which would be the better done , if they hearkened unto what Christ had said in a both Historical and Prophetical e e Psal. 95. 7. Psalm to this purpose ; and to caution and charge them f f Heb. 3. 12 , 13. against an evil heart of Unbelief , that would fall off from the Living God , and harden them through the seducingness of that sin ; that he might the more speedily and thorowly awaken and quicken them up to attend unto , and to follow his spiritual and wholsome Counsel , which was so seasonable , in such a time , when they were so persecuted for their Discipleship to Christ : He sheweth what dangerous Evils were near , and what great Mischiefs would follow ; if they did give way to their unbelief , distrust and carnal fear , they would then backslide from their Heavenly Calling , and from their Holy Profession : And if they did live and did in such a state , of unbelief and of unperswadedness , of unrepentingness and of disobedience , they would be shut out of that Spiritual , Heavenly , Eternal g g Heb. 4 1. Rest of God in Christ . And that his manner of Arguing might be the more convincing and prevailing , he brings a strong evident proof of it out of h h Psal. 95. 11. one of the Psalms ; it being that Scripture , which the Author of this Epistle doth Comment upon , and expound here : Where the Holy Spirit , by the Prophet David ( who penned i i Heb. 3. 7. & 4. 7. compared with Psal. 9● . that Psalm for him ) having exhorted the Israel of God , to laud Jehovah , k k The 95th . Psalm has passages in it , which do speak of Christ , as appears by comparing , 1 Cor. 10. 9. & Heb. 3. 7. & 4. 3 , &c. the Messiah , The Rock of His people's Salvation ; and to obey His Voice , whilst the Day of His Grace , and of their life did last : Earnestly dehorting those of his Time and Age from that unbelief which would have an hardening effect upon their heart , and exclude them out of Aelohim's Heavenly Rest : As the like prevailing unbelief , and hardness , and disobedience , and unperswadableness had shut out many of their Fore fathers out of that l l Numb. 14. 21 , 22 , 23 , 24 , 30 , 32. Canaan-Rest , which was a Type of the Heavenly Rest , the Figure of a m m Heb. 4. 9. Better Rest , in a Better Country . For the preventing of which Exclusion , that his speech might come with the more weight upon their spirits , David doth bring in Aelohim himself ; exhorting the people , that they would not follow the bad Example of their Fore-fathers , who were not of a Teachable Mind , nor of a Practical Understanding , nor of an Inclinable Will , nor of an Obedient Carriage ; and so die away n Heb. 11. 16. in their Wilderness-state . This dreadful Example he o o Heb. 3. 12-1● . & 4. 1 , 2 , 6 , 11. makes use of to awe the Christian Hebrews in his Day , unto an abiding st●dfast in the Christian Religion ; lest otherwise , they also did fall after the same Example of unbelief and of disobedience ; and so loytered behind and came not safe-full-home to the Heavenly Rest . That the forcibleness of his right Arguing words might not be abated by any who would be Replying , that there were other Rests besides the Heavenly Rest , which also were spoken of in the Word of God ; as if it may be the Psalmist spake of one or other of those Rests , and not of that Spiritual , Eternal , Heavenly Rest ; therefore he reckons up several kinds of Rests : There was the Rest of the Seventh-day Sabbath : This the Prophet David did not particularly mean in that Psalm , because this Rest of the Seventh-day Sabbath was p p Heb. 4. 3 , 4. cut of Gen. 2. 2 , 3. from the foundation of the World , the last day of the first created Week . Which therefore , being from the beginning thus honoured , both by Aelohim's Word , and in its own Created Nature , must remain the Weekly Sabbath-Day to the end of the World : And this Rest , as to the outward part at least , of keeping the Seventh day as the only Weekly Sabbath-day , they in David's time had already actually entred upon in the Weekly returns of it . Further , There was the Rest of and in Cana●n , which is called , q q Psal 9● . 11. 〈…〉 . 12. 9. & 1. 34 , 35 , 36. the Rest of Jehovah , and expresly , the Rest , where after their Travels and Journcyings , their Warrings and Conquests Jehovah Christ gave r r Deut. 12. 10. 〈◊〉 King . 8. 〈◊〉 . Rest unto his people : ( Jerusalem in Canaan has more particularly and specially the s s 1 Chron. 23. 25. Psal. 132 , 14. Name of the Rest ) he doth declare , that neither was this the R●ll , which David threatned the unbelieving , and disobedient in his time to be shut out of : For David and they had been , and then actually were , in Canaan , that promised Land of outward Rest : Jehovah Christ by his servant t t Heb 4. 8. Joshua had led their Fore-fathers into that Rest long before , some hundreds of years ago , before David's Day . David therefore speaketh u u Heb. 4. 8 , 9. Psal 95. 11. of another Day after those things in a prophetical manner , and of another Rest , than either of the two forementioned , the Seventh-day Sabbath Rest , or the Canaan Rest : neither could it be meant of any other Rest , by any Enumeration of any other particular , but only of the Spiritual , Eternal Heavenly Rest of and with a God in Christ ; If any thought , that that passage in the Psalm might be understood of any other Rest , but this Heavenly one , the Author of this Epistle would readily have demonstrated the mistake . The Rest that David spake of , out of which Jehovah Christ from his Father , by his Spirit , in his Word threatned confirmingly by an Oath , to shut the unbelieving , and unrepenting , the disobedient and the unperswadable , they living and dying such , was such a Rest , as those who were in a state of unbelief , were not actually possessed of : A Rest in a Promise , a Rest yet further to come , offered and tendered unto them , set plainly and openly in a Wor. Revelation before them , if they did not by their own affected ignorance , and wilful transgression exclude themselves out of it . w w Heb. 4. 1 , 3 , 8 , 9 , 10. A Rest , into which sound Believers had entred , did and should enter , and so cease from their own works . Seeing therefore , that there yet further remaineth such a Rest , so glorious a Sabbatism , for the people of God , he presseth the professing Hebrews to study and endeavour how to enter into x x Heb. 4. 1. 1● . this promised Rest , by yielding the due Obedience of Faith in and unto Christ .

Having thus opened and applyed the Scriptures , that we might look the deeper , and see the clearer into the sense and scope of it , I am next to shew , that the Day ( to Day , or this Day ) expressed in the Psalm , and referred unto in the Epistle is not to be understood of the First Day of the Week , in the weekly returns of it ; so as to shut out all and every of the other Days of the Week , and particularly as to this of Rest , excluding the Seventh day from being the weekly Sabbath for Christians to observe under the New Testament Administration of Grace .

Of this , I give these Reasons , grounded upon Scripture , because that Day , which is spoken of in that y y Psal. 95. 7. Heb. 3. 7 13 , 15. & 4. 7 , 8. Psalm , and made use of in this Epistle , is such a Day as doth take in z z Heb. 3. 13. every Day in the Week ; as the Author himself doth interpret , in the same Epistle , speaking of the same Day , in this very ease and instance now under debate ; where he puts the Christian Hebrews upon the faithful discharge of that Gospel-fellowship-duty of mutually exhorting one another daily , or according to every Day , as the Duty of every Day was , when they had occasion and opportunity , so to do , whilst it is called to Day , this Day , and the next , and still the next after that , every Day ; whilst Grace is offered , and whilst your time doth last ; whilst Christ's Voice from his Father doth speak unto you ; and whilst the Spirit of Christ , in the Word and Ministry thereof , doth call upon you . That Hodiernal Day , of which the Holy Spirit doth make mention in this Exhortation , has its duration full home to this our Day , and it appertaineth no less unto us , than it did unto in David's time . For the Illative Conjunction Therefore , in the beginning of the seventh Verse of the third Chapter doth properly belong , to Take heed , in the beginning of the twelfth Verse ; as went before , and so must be here understood : Therefore , as the holy Spirit exhorted your Fathers to obedience , under pain of exclusion from the Rest of God , so see ye well unto it , that you yield obedience , lest otherwise , you also be shut out of the same Holy , Heavenly Rest .

The Seventh-day is in this place mentioned with a double mark of Honour put upon it , a a Heb. 4. 3 , 4. that Day , that Seventh : The Law concerning the Seventh-day Rest , or Sabbath , b b Gen. 〈◊〉 . 1 , 2 , 3. was given to Adam from the beginning , and put into Created Being , in the first Week of the Created World , and is therefore unchangeable , still standing in its due Force , and in its full Authority : Whereas , c c Heb. 3. 7-19 . & 4. ●-11 . in all this passage of this Epistle , there is no mention made of the First Day , either in express words , or by any necessary consequence : So that I may use the force of Christ's Reason , and the strength of his Argument here , ( which he did in d d Mat. 19. 4 , 8. another case , bearing yet a very clear like date from the founding of the World ) from the beginning , the First Day of the Week was not the Sabbath : whereas the Seventh day was made , Instituted , and appointed for the Day of weekly Rest , the same Week of the Creation , when the foundations of the World were laid , and when the Glorious Creator did set up his great Works . The Day thereof prefixed by David , must in this case be some other kind of Day , even e e Heb. 4. 7. Psal. 95. 7. the determinate day of Grace , and of Life , and of Christ's speaking Voice during this Day , and of the f f Deut. 27. 9. Isal. 58. 4. Hos. 4. 5. present time .

That expression in the * * Psal. 95. 7. Psalm , to day , or this day , was spoken and written by David to the Priests and People in History , if it refer to that special occasion of the g g 〈◊〉 Sam. 6. 〈◊〉 15. transferring of the Ark , when David called upon them to come unto that place of solemn convention for Publick Worship , to the h h Psal. 42. 3. & 100. 2. Faces of Aelohim ; the Ark being a sign of this ; he threatens those of that Day and Age to be shut out of God's Rest of Eternal Life , as their Forefathers were shut out of Canaan , in case that they did harden their hearts through unbelief , i i Compare Psal. 95. 7-11 , with , Numb. 14. 21 , 22 , 24 , 30 , 38. & Heb. 3. 17 , 19. as those had done before them : which therefore cannot be understood of the First Day oi the Week , as a New Sabbath-day ( take it as in part Historical , though it be further Prophetical also ) which the Objectors would set up in the room of the Seventh day Sabbath : For , then according to this arguing , the people in David's time , were bound to alter the weekly Sabbath-day from the Seventh to the First Day of the Week . It is evident by divers particular passages , as well as by the whole drift of that k k Psal. 95. Psalm , that is was somewhat fitted for David's Day and time , and for the people of his age , although withal there is a Spirit of Prophesie in it ; For , those Hebrews , in the days of the Author of that Epistle to them , and we in the present Generation are concerned in that Scripture ; as others also will be in the Ages after us : l l Rom. 15. 4. Whatsoever is written in the Holy Scriptures , is written unto all of us , calling us unto Faith in , and Obedience to , the LORD Jesus Christ : m m Compare Mat. 12. 26. with Mat. 22. 3● . What God spake unto Moses in his time , was spoken by God unto them in Christ's time , when he conversed for some years visibly , openly here on Earth in the Flesh : and it is still spoken unto us : and in n n Heb. 3. 15. this place to the Hebrews , that Day did reach to the time of this Epistle , and continueth to this Day , and will preach to after times .

That expression in o o Psal. 95. 7. that Psalm , to day , or this day , is that p p Heb. 2. 7 , 13 , 15. & 4. 7 , 8. 2 Cor. 6. 2. Day wherein the Voice of Christ by his Spirit from his Father in his Word , and the Ministery thereof , may and ought to be harkned unto , believed and obeyed , that is , as long as this Call of Grace doth continue , and the time of ones life doth last , the whole season of Grace is this Day . It is a Day taken largely : For so a Day is sometimes taken , q q John 9. 4. for the whole time of conversation here on Earth : r r Luk. 1. 80. 1 Cor. 4. 13. For Time consisting of Days , Months and Years : For the s s Johon 8. 56. 2 Pet. 3. 18. Time of Life : The Day of the Israelites was a long Day . A Day of about forty Years , with some of them in the Wilderness ; wherein they tempted and provoked God , as is declared in t t Psal. 95. 7-11 . Numb. 14. 21 , 22 , 23. Exod. 17. 1-7 . that Psalm , and elsewhere : The Gospel , the glad-tidings of Salvation by Faith in the Messiah was preached , and the Doctrine of Redemption work , revealed to the Israelites in Moses's time ; ( and long before that , in Abraham's time , and further back also ; ) and in David's time afterwards : though unbelievers did not savingly profit by u u 2 Pet. 2. 5. Gal. 3. 8 , 9. Heb. 4. 2. it . To day , or this day , is every present Day , whatever Day of the Week that Day be , as it passeth along in order : w w Mat. 6. 11. compared with Luk 11. 3. Heb. 13. 8. Isal. 65. 2. with Rom. 10. 21. 2 Cor. 6. 1 , 2. several Scriptures do lead to this sense ; and for every present Day , of the time of the New Testament ministration of Grace . There needs no further evidence of this , than the diligent comparing of the x x Psal. 95. 7. with Heb. 3. 7 , 13 , 15. Heb. 4 , 7. Scriptures in hand : That limited determinate Day , is that Time which the Sovereign LORD over all , hath set unto his speaking to particular persons , and to their Life-time of hearing : and it doth much refer unto that y y Numb 14. 21 , 22 , 23 , 30 , 32. term of Years , which he did set and fix in Moses his time , to the unbelieving , murmuring , rebellious Israelites , and is referred unto in z z Psal. 90. 9 , 10 , 43. another Psalm .

If To Day were meant of the First Day , as the Weekly Resting Day , a a Heb. 3. 12 , 15 , 16 , 17 , 18 , 19. & 4. 1 , 2 , 11. then the Israelites had not been the same Example ; not so proper , so resembling an Example of Admonition , for the Prosessing Hebrews to take warning by ; lest running into their Sin , they fell into their Judgments : For the Israelites Sin and Judgments , for the which they were shut out of that Rest which the Psalmist doth speak of , was not their not entring into the Observation and Rest of the First Day ; which was none , either of their Duty or Privilege : They had no Law for the keeping of any other Day , b b Gen. 2. 2 , 3. Exod. 20. 8-11 . but only the Seventh ; and of what there is no Law , there is c c Rom 4. 15. & 5. 13. & 1. John 3. 2. compared . no Transgression ; for Sin is the Transgression of the Law , but their Sin was hardening of their Heart through unbelief , and unperswadeableness , and disobedience , contrary to Christ's Mind and Will , in His Word , and by His messengers . These in David's time had no Ground to expect to enjoy the Rest of a pretended New day of Weekly Sabbath , under the New Testament Dispensation . It is therefore from Day to Day , in a continued Succession of Days . Christ's Command to hearken to His Voice is an Actual Command given forth by Him to His People every Day ; which would more set this out , if it were rendred d d Deut 10. 12 , 13. & 15. 15. & 6. 6. & 4 40 & 7. 11. & 8. 1 , 11. & 11. 8 , 13 , 27 , 28. & 13. 18. & 15. 5. & 19 9. & 27. 1 , 4 , 10 , & 28. 1 , 13 , 14 , 15. & 30. 2 , 8 , 12 , 16. Participially in the Present Tenses , as it is in several Scriptures : It doth deoote the Continuedness of the Command , as the Successiveness of the Day .

As the Day is mistaken by the Objector , so also is the Rest . The Rest spoken of in e e Heb. 3. 11 , 18. & 4. 1 , 3 , 5 , 8 , 9 , 10. this Epistle , brought thither out of f f Psal. 95. 11. that Psalm , is not meant either there or here , of the Weekly-Sabbath-Rest : As to the First Day of the Week , in opposition to the Seventh , let the following Arguments be exactly weighed in the Scripture ballance . One is because the People in David's time , were not bound to make out after the First-Day-Rest , not being under any obligation to keep the First Day of the Week as their Weekly Day of Rest or Sabbath : The Law of the Seventh-Day Sabbath was upon them , as was shewed but a few lines before .

Further , The Rest mentioned in both these places , in that Psalm , and in this Epistle , was such a Rest as the people ( to whom David and the Author of this Epistle did write this ) had not as yet Then entred into ; they were not possessed of it whilst they remained in a State of unbelief , neither ever would g g Heb. 4. 1 , 11. if they passed into the other World in that State of Unbelief , impenitence , disobedience , and unperswadableness . What Rest can then be named for the People of David's Time , ( as is proved in the fore cited place of this Epistle , in the Margin ) to enter into , but only that Spiritual , Eternal Rest of , with , and in Jehovah , the Messiah ? As for the Rest of the Weekly-Sabbath , h h Gen. 2. 2 , 3. Heb. 4. 3 , 4. That was from the Foundation of the World , when God Rested from All His Works on the Seventh Day ; and accordingly blessed and sanctified that Particular Day , as the Day of the Weekly Sabbath . The Syriack and the Aethiopick Languages do express the Seventh Day by the word Sabbath , in the fourth Verse of this fourth Chapter . And this Rest , at least as to the outward part of it , was Entred upon by the Israelites in David's time , and i i Exod. 16. 22-30 . & 20. 8-11 . by their Forefathers long before .

The Rest mentioned in the forecited places of this Epistle is such a Rest as he and others had a Probability , as well as Possibility , ( though with difficulty and studiousness ) to enter yet into , unless by their own unbelief and hardening of their Heart they did k k Heb. 4. 1-11 . fall short of it . Let Vs fear : Vs ; He includes Himself ; Whereas if the First-day-rest , pretended from hence to be the Christians Weekly-Sabbath , had been the Rest here meant , what difficulty or studiousness was there as to their entring upon this , so far at least , as to the External Duty and Privilege ? and especially , as to the particular Case of the Author of this Epistle , and of other of the Believing among those Hebrews in his Day , who are supposed by these Objecters , to have already entred upon the First-Day-Rest that is pretended ; which Author so earnestly exhorted the Hebrews to Enter upon the same Rest ? For we are to observe , that he joyneth himself with the Hebrews to quicken up himself as well as them unto an Holy Fear , lest l l Heb 4. 1 , 11. he and they otherwise fell short of the Promised Rest through want of due diligence , and through careless negligence , though he himself reckon himself among the m m Heb. 3. Believers : He inforceth his exhortation by this Argument amongst others , in the fourteenth Verse of the third Chapter , drawn from a very profitable effect of it , even from the consortship , and society , and fellowship , that such will have with Christ in that heavenly inheritance ; if they retain firm even unto the end , that beginning of confidence or subsistence ; ( n n Heb. 11. 〈◊〉 . by which , Faith is described in this Epistle . ) As for any partakership of Christ , in a way of conformity to him , with respect to the observation of weekly Sabbath-day , it could have no relation to the First Day of the Week , which Day Christ observed not as a Sabbath , but through the whole of his life kept the Seventh day , as the weekly Sabbath-day .

The great Design of this Epistle , ( the same thing which doth run all the Scripture through , where occasion is given and taken , to speak of this matter ) is to prove , that a state of unbelief , lived , layn , and dyed in , will shut the guilty of it , out of the sweet satisfying injoyment of the True , Spiritual , Eternal , Heavenly Rest : For , to this particular purpose is it , that he fetcheth his proof out of that Psalm , confirming what he had said by the Testimony of David , shewing that the Psaimist by that Rest , could mean nothing else , and nothing less , but the Spiritual , Eternal , heavenly Rest : there being no other Rest left , out of which the unbelieving were threatned to be shut in that Psalm , called so great a Salvation , in the third Verse of the second Chapter of this Epistle : The Rest of the weekly Sabbath had been entred upon already ; and as for the Canaan Rest , that was some ages before David's Time , o o Heb. 4. 8. Act. 7. 45. entred upon and into , by the surviving Israelites , under the leading of Joshuah , or Jesus ; or , if you will , of Jeshuang , or Jesus by Joshuah . Whereas , the Rest promised here , in the first verse of the fourth Chapter , was such a Rest , as Joshuah did not bring the Israelites into , in the eighth Verse , though he led them into Canaan , the Type of it ; as the causal conjunction doth evidently prove , which is an Answer to a tacit Objection , if any did say , that Joshua had placed the Fathers in that Rest . As for that Canaan Rest , it was actually possest by David , and the Israelites of his Day : This Land of Canaan is called the Land of Immanuel , Isai. 8. 8. that is of Christ , because it was a sign of the Heavenly Inheritance obtained by Christ , Heb. 11. 9 , 11. The Rest therefore , that David speaks of , must be a Rest yet to come : ( The other Rests particularly mentioned having been already then entred into ; ) a Rest , which they should fear , they might be shut out from , a Rest , not past , but yet to come .

This Epistle speaks of Believers entring into this promised Rest , p p Heb. 4. 10. after their working season is at an end ; appears by comparing some q q Vers. 1 , 2 , 3 , 9. & 11. with vers. 10. Verses in this place together : at least , as to the full possession of that Rest : If it should be pleaded by the Objectors , from r r Vers. 3. Mat. 11. 28 , 29. and Iohn 3. 36. and 1 John 5. 12 , 13. one of the Verses compared with other Scriptures , that sound Believers do actually injoy some beginning of it here : this we are perswaded of , and experienced Believers are supposed in s s Psal. 116. 7. Heb. 12. 22 , 23 , 24. & 10. 34. 2 Pet. 1. 11. Scripture , to have already somewhat of it , as well as to hope for more of it here ; and to believe , and expect their full everlasting possession of it in the heavenly Glory , at the last , when they have here finished that Work which the LORD sent them into the World to do : and this is their every days happiness , more or less , as they more or less act as Believers . O how often may the Spirit of a Believer be in the Heavenly Rest in one Day ! He may get thither into this Rest , in one Holy Thought : and how many of such thoughts may his thoughts be , who thus doth act Faith , Hope and Love aright , upon this Object ! A sound Believer should check himself under his divertisements from this Felicity , Return , O my Soul , to thy-my-Rests : My Rests are thy Rests ; thy Rests are my Rests : Be friendly to me and to thy self : Sit down and silently Rest in Jehovah Aelohim ! There is an abundant entrance subministred to thee , to me , so to do !

This Epistle , in t t Heb. 4. 8. one passage of this cited place do prove , that Jesus or Joshuah ( For Joshuah , or Jehoshuang , in the Syriack Language , and also by the Greeks , denoteth a Saviour ) had not then given them that Rest , spoken of in that u u Psal. 95. Psalm referred to : because then the Psalmist would not afterward have spoken of another Day : and therefore that Rest which Joshuah or Jesus , or Jesus by Joshuah set them in , was not this Rest it self , but a Type of this heavenly rest to believers , for , many entred into Canaan , who never entred into Heaven . Joshua had not given them that rest which is here spoken of ; So that this cannot be understood of the rest of the first day of the week , as the weekly Sabbath-day , seeing the Objectors do affirm , though groundlesly , and but pretendedly , that the Captain Jesus ( of whom Joshuah was someways a Type : ) gave his Disciples this first day rest .

Heaven is in w w 〈◊〉 Chron. 6. 41. Ps. 132. 8 , 13 , 14. Heb 3. 11 , 18. & 4. 1 , 3 , 5 , 9 , 10 , 11. Rev. 14. 13. other Scriptures set out by the Name of God's Rest : This was Typified by the Ark , and by the Temple , and by Canaan ; and is plain enough spoken of in this passage to the Hebrews . God's rest is in the highest Heavens , there is the dwelling place of his Rest : There doth Christ sit in Glory at the right hand of his Father in full , perfect , happy Rest , where sound Believers also shall rest , in , and with Him . For x x Heb. 4. 14. a little after this passage we are told Christ's Rest is , in the Heavens , in the highest Heavens , the Holy of Holies : So y y Heb. 9 24. elsewhere in the same Epistle : We , saith he , have a great High Priest who is gone thorow into the Heavens , Jesus the Son of God : and therefore let us hold fast our Christian profession : For , Christ is not entred into the Sanctuary that is made with hands , which is an Antitype of the true , that is of the Heavenly Sanctuary , which was Figured by the other , but into Heaven it self , now to appear before the face of God for us , with full satisfaction made to the Justice of his Father , by the Sacrifice of himself offered up to his Father , and with prevailing Intercession for those whom the Father gave unto him . So that , as z z Heb. 3. 11. 18. & 4. 1 , 3 , 4 , 5 , 8 , 9 , 10 , 11. his rest is divers times mentioned in this Epistle ; so also is a a Heb. 9. 24. & 10. 34. & 11. 16. & 12. 22 , 23 , 25. Heaven often expresly mentioned , besides other words that do set it out : and there is likewise b b Heb. 6. 19. 20. & 9 12 , 21 , 25. the phrase of thus entring in , several times spoken of : All these in the same Epistle ; c c Heb. 9. 6 , 7. & 10. 19 ( compared with Levit. 16. 2 , 3 , 23. ) Heb. 3. 1. & 6. 19 , 20. & 9. 12 , 24 , 25. & 3. 11 , 18 , 19. & 4. 1 , 3 , 4 , 5 , 6 , 11. & 10. 19. & 11. 15 , 16. & 9. 6 , 7. Heb. 7. 26. & 8. 1. & 6. ●0 . which was of old under the former ministration , typified by the High Priests entring into the Holiest once every year : For , the High Priest also was in this a Type of Christ ; who is called the Apostle , and the High Priest of their Profession , who are partakers of the Heavenly calling . So that , all these expressions thus put together , which we do meet withal in the same Epistle do best reconcile this sense , to the whole of the Epistle besides , and to other Scriptures which do treat of the same Subject-matter , that , the entring in , the Ingress into this rest , is the entring into the Heavenly rest above . d d Heb. 3. 1. & 4. a. & 6. 19 , 20. & 12 , 22 , 23 , 24. Some beginnings of which Heavenly rest Believers do enter into here , in that holy Heavenly Fellowship which they have with Jehohah Aelohim in Father , Son , and Holy Spirit , and with the living Members of Christ's mystical Body ; Jesus the fore-runner being already entred into the innermost of the veil for them , the Believers hope has a way of entring in there after him . We have Ordinances now dispensed , with more clearness , Spirituality , and Heavenliness , then Believers under the former Administration had , ( though they also enjoyed the same for sum , and for substance , yet under Types , Shadows , and Figures : ) And therefore they are called e e Heb. 3. 1. & 6. 4. & 8. 5. & 9. 23. Heavenly things , which the pattern of Old did more darkly resemble . These are not forced sences , and interpretations of my own , but such as are Natural and Familiar , Plain and Obvious , and in the express Language and literal words of the same Epistle .

Before I quite dismiss this about the rest , I am to write somewhat about the significancy of the word f f Heb. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sabbatism . The Greek Noun is derived from a Verb , which doth signific , I Sabbatize , or I rest . The seventy two Greek Interpreters do use the Verb in g g Lev. 26. 35. one Scripture , where it doth set out the rest of the Land every seventh year : they use it also in h h Exod. 16. 30. another place , where it is applyed to the Seventh-day-Sabbath , that being the weekly Sabbatizing-day , or resting-day . The Greek Noun in the proper significancy of the Word , is an actual or active resting or Cessation from work , or labour , or from motion about such work , and labour as is rested from , a Requietion , or Requiescence from this ; This being used in the Greek of the New Testament but once , the means to come to a right apprehension of the true signification and the proper meaning of it in this place , will be to examine , what the Original of this Greek Word is , in that Language from whence it is borrowed in the Old Testament Hebrew ; and what that word in the Hebrew Original doth contain and express in it ; How that word is used in the Scriptures , from whence this Greek Noun hath its Origination , as also , what there is in the Context of this place in this part of the Epistle to the Hebrews , about this matter enquired after ? What there is in that Psalm , referred to here in this Epistle , that may bring some light to this matter ? And what there is in the Word of Christ about this Phrase of Sabbath-keeping or keeping a Sabbath , as the Objector doth render it .

It is not here unworthy of our noting , That , the Greek Tongue in a multitude of Words has its Origination from the Hebrew Language : Its Alphabet and Letters hath its derivation from hence . What is its Alpha , Beta , Gamma , Delta , but Aleph , Beth , Gimel , Daleth ? the power and force , the vertue and value in the sound for the manner of pronunciation is much the same : and i i As Erebos darkness , from the Hebrew , Gnereb . Sophol from Sophim : Arrabon from Gnarbon . Momos from Mum. Helios from Ael . Kadmos from Kadmon : Malchos from Molec ; Ode from Odeth : Scenoun from Shacan . Nosow : from Nosh . Lethein from Lut. and Lat. Meshane from Mechaneh Tauros from Tormanie more might be added . many particular words do in their very sound declare , though in some things the Greek Tongue is defective , at least as now it is in use : particularly in that it wants a Jod Consonant , as also in that it has not an H in the middle or in the end of a word : which is the reason why we so seldom meet with the Word of Words , Jehovah , or Jah , or Ehieh , in the Greek of the New Testament , though the citations brought out of the Old into the New , have often the word Jehovah , and Jah expressed . The Original of this Greek word Sabbatismos , or Sabbatism , is from the Hebrew word Shabbaton , as the Greek Sabbaton is from the Hebrew Shabath : The sound and the sense going together do enough speak this to every intelligent Man's Ear : Thus in Chaldee , Syriack , and Arabick , Shebath is a Sabbatism . Shabbathon , or Shabbaton , which is the Original of that Greek word Sabbatismos , or Sabbatism , doth sometimes set out the k k Exod. 16. 23. Seventh-day-Sabbath , or rest ; which Seventh day is expressed by this word , as one of its Names and Appellations by which it is called . l l Levit. 23. 24. Sometimes the first day of the seventh Moon is expressed by this word : m m Levit. 25 4 , 5. at another time , the seventh year has that denomination : and n n Lev. 16. 29 , 31. the day of explation also , on the tenth day of the seventh Moon is so stiled : The reason whereof is , that these days and years were observed as Sabbaths , when there was an Actual rest , a cessation from Work and Labour .

The Context in this place of this Epistle doth evidence that what is expressed by Sabbatism o o Heb. 4. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in one Verse , is in other Verses relating to the same matter , called by p p Heb. 2. 11 , 18. & 4. 1 , 3 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . another word , which is a resting , reposing , a cessation , a rest from labour , a ceasing from work : Which two words much denoting one and the same thing here , rest , resting , Sabbatism , or Sabbatizing-rest , are both of them in this place distinguished and severed q q Heb. 4. 4. from the weekly Seventh-day Sabbath , to be observed here now ; Whereas the other promised is yet remaining to be enjoyed .

This discourse being grounded upon the ninty fifth Psalm , it is observable , that the word used there , in the last verse , is Menuchah , rest , quietness , a quiet rest , an acquiescing from Nuach , he rested , he was quiet , he was at rest , he acquiesced . A place of quiet , and of quiet rest , in that place of the Psalm , is set out by that word r r Numb . 14. & Chron. 10. 33. relating to a former passage in Moses time : The Land of Canaan was a place of quiet rest , when peaceably possessed by the Israelites ; And it was a Typical Figure of the promised rest and Sabbatism mentioned in this place of this Epistle : s s Menuchah , Ps. 95. 11. Which word is applyed to several other things besides the weekly Sabbath : t t Deut. 12. 9. As it is the word used , to set out the shadowy rest in the Land of Canaan : u u 1 Chron. 22. 9. It is applyed to a Man , a Man of rest : w w 1 Chron 28. 2. It is attributed to an House , an House of rest : x x Psal. 23. 2. It is ascribed to Waters ; Waters of rest , of rests : and to divers things distinct and different from the weekly Sabbath-day , or resting day , as such .

As for the phrase of keeping Sabbath , the Scriptures do usually add some other word unto Sabbath , whereby to denote that expressiveness ; y y Exod 20. 8. & 31. 13 , 16. Deut. 5 , 12. Such as , to remember a Sabbath-day ; to this end of sanctifying it : To sanctifie a Sabbath , to keep Sabbaths , to do the Sabbath , and such like . And some such phrases are applyed unto somewhat else , besides the weekly Seventh-day Sabbath : As z z Lev. 25. 2 , 3 , 4. & 26. 44. to Sabbatize a Sabbath ; which was on the seventh year : thus to enjoy , or to accept , or to will Sabbaths , meaning the seventh years .

The next particular , which I expressed , that I would discover is , that , a a Heb. 4. 10. the , He , mentioned in one passage of this part of this Epistle , is meant of the Believer . The grounds why I so apprehend are as follow : Because

The tenth Verse of this fourth Chapter doth resume that which was spoken of in the third Verse : in both which there is express mention made of the same rest , and of the same persons , in some of the same expressions , where believing ones are said to enter into that rest : The , He , is every such He , as is believing , and all such .

The ninth Verse is an inference from the sixth Verse , and it hath respect unto that : by a corollary he forceth the remainingness of a rest to the people of God . Which rest is defined in the tenth Verse by Believers cessation from his works : and this Definition is Illustrated by a collation of the example of God , who then rested when he ceased from his works . Seeing therefore , it remaineth some to enter into that rest , there remaineth therefore a Sabbatism to the people of God . It must evidently follow , that , seeing the unperswadeable ones , to whom this was first Evangelized ; ( or to whom the Gospel was first preached , ) did not enter into the Typical rest of Canaan , therefore there is a rest yet still behind , which the believing people of God have a promise of entring into , in the first Verse : which is Typilied by that Prophetical word in the fifty ninth Psalm : of which more in the next reason .

The Sabbatism , or rest spoken of , in the ninth and tenth Verses of this fourth Chapter , is that which being Typified doth answer directly unto the Type thereof : This Type in the eleventh Verse of the nineth fifth Psalm , was the Land of Canaan ; which is called b b Deut. 12. 9 , 10. 1 Chron. 23. 25. a rest , out of which those of the Israelites who were twenty years old and upward were shut , such as were c c Numb. 14. 24 , 28 , 29 , 30. Heb. 3. 22. 19. unbelieving , murmuring , and unperswadeable , who revolted from Jehovah Aelohim , and in their heart returned back again into Egypt . Their evil heart of unbelief made them depart from the living God : Those of them who were believing as Caleb , and Joshuah , d d Numb. 14. 24. Deut. 1. 36. Joshua 14. 6 , 7 , 8. Numb. 32. 12. Caleb has a remark of He , put upon him , as the He , eminently , that had another Spirit with him , and that did fulfill after Jehovah Christ : and e e Numb. 14. 30. & 32. 22. Joshuah was another such He. These and such as these , did enter into that Typifying rest ; where , after they had driven out their Enemies , they enjoyed a peaceable rest and a quiet safety . This Typical rest in the Land of Canaan , did not Figure out a first day weekly Sabbath rest ; into which day , as into a resting day weekly , none of the Israelites , either unbelieving or believing did enter upon , as an Hebdomadal . Sabbath : But it did Typifie that rest , in the better , the f f Heb. 11. 9. 16. Heavenly Countrey ; as is expressed in this same Epistle ; into which none do enter but the believing : So that the , He , who entring into the rest of God , in the tenth Verse , is any one of the Believing people of God , for whom the promised Sabbatism was said to be remaining , in the words immediately foregoing , in the ninth Verse ; Which also the reason brought to prove the soundness of the inference doth shew : The Illative particle , therefore , and the comparative , like as , in the seventh Verse of the third Chapter , relating to the twelfth Verse of the same Chapter , doth shew the exhortation to be inforced upon the Believer , therefore as the Holy Spirit exhorteth you to believe and obey the Voice of Christ , so look to it , that you do believe and obey his Voice ; The reason is strong , from an example of old , because your Fathers who contemned the Voice of Christ , and did not contemper the word with Faith , were frustrated of the Heavenly rest : The reason of which consequence , is , seeing there is the like reason of you and of them : For , both to you and them it was Evangelized ; in the second Verse of the fourth Chapter . The whole drift of the Discourse from the seventh Verse of the third Chapter , to the eleventh Verse of the fourth Chapter , doth respect a professing people , that would pass for the people of God , and be accounted Travellers towards the promised Heavenly rest , which none but the believing perswadeable obedient true spiritual Israel of God would enter into .

The Sabbatism or rest spoken of , in the first , third , ninth , tenth , and eleventh , verses of this fourth Chapter , is a rest that remaineth ; in the sixth and ninth verses of the same Chapter : A rest that was before them , towards which they were travelling , and short of which they should fear , lest they came by their loytering behind ; in the first Verse ; A rest that in the time of the Authour of this Epistle , when he wrote this , was as to himself and the believing people of God then alive , before them , and they were left behind it , as yet short of it : Into which they were not as then so fully entred : but they were under a promise or expectation thereof : And the same may be said of his believing people , who are now alive in the present day , whilst it is called , to day : There is a promised rest , which they should have in their eye , which they are not as yet , so thorowly passed into ; Of which that place in the Psalm was a Typical prediction . The rest here , is a rest yet in the promise , yet to come and hoped for , attainable , enterable and enjoyable , if g g Heb. 4. 1 , 9 , 10 , 11. unperswadeableness hinder not . The Eleventh verse doth again introduce and enforce the principal exhortation by way of rational inferehee , and by a doubled Argument : Therefore let us study to enter into that rest , that , not any one sall by the same example of disobedience : If we believe and obey Christ's Voice we shall then enter into it , but if not , we shall be shut out from it ; as those were who died away in their unperswadeableness . The whole Context , both in this place , and in the Psalm , doth evidently demonstrate , that , the rest here treated of , and foretold by David , is such a rest , as out of which the unbelieving , unperswadeable , and disobedient , living and dying such , would be shut ; and into which , the believing , perswadeable , and obedient , such a people of God should enter ; and none but such : Which therefore cannot be ineant of a pretended first day of weekly rest . For , if that had been the rest , the believing had already actually entred , into , not only the outward , but also the inward rest : and even the unbelieving had actually entred into the outward part of that rest ; had they so far observed it as the weekly Sabbath : Whereas the Israelites in Type in Moses's time , had not entred so much as into the outward part of the Type of it : That is to say , not those of them who were above twenty years of Age , when the Spies returned from searching the Land ; All , except Joshuah and Caleb , died short of Canaan , that were above that number of years , whether Believers or unbelievers .

All the Promises , and the Threatnings , the Exhortations , and the Cautions , and such like , that are made use of , in all h h Heb. 3. 7-19 . & 4. 1-11 . this Discourse , do plainly relate to a prosessing people ; according as they believe , or believe not , and so do enter , or not enter , into this rest .

As for what doth concern the parallel , wherein it doth not hold , and wherein it doth hold , I shall open now my thoughts .

The Parallel here , is not between God the Father , as Creator , and his Son Christ as Redeemer : ( though there are some others that would have it so : ) For the LORD Jesus himself , the Christ , the Mediator , was the Creator : ( not excluding the Father , nor the Holy Spirit : ) As I have proved i i Pag. 89. 90 , 91 , 92 , 93. before in this Treatise : and have here again put some of the Scriptures into the k k John 1. 1 , 2 , 3 , 10. & 5. 17 , 19. 1 Cor. 8. 6. Ephes. 3. 9. Col. 1. 16 , 17. Margin , which the Reader may examine , if he have need . The Authour of this Epistle doth industriously prove and promote this great Truth , of Christ's Jehovah ship , or God-ship , by his Creator-ship as well as by other Arguments from Scripture . That God who is spoken of in the tenth verse of this fourth Chapter of this Epistle to the Hebrews , is the same Christ , by whom the Father made the Worlds , the Ages : He was the LORD in the beginning , who laid the Foundation of the Earth and the works of whose hands the Heavens were : as is declared in the second and tenth Verses of the first Chapter ; the same God who built all things , in the fourth verse of the third Chapter : Which doth make way for the following discourse , concerning his rest , and entring , or not entring into it , as Christian Professors did believe and obey , or not ; As this Objector himself doth elsewhere confess , upon the tenth Verse of the third Chapter : that , Christ is so brought in as God , and expresly called God , to make way for this following discourse about works and rest ; The same God , whose voice from his Father , by his Spirit in his Word , the Israelites of Old , and the Hebrews in this Authour's time were called upon to hearken unto , in the seventh , and fifteenth Verses of that third Chapter . The same living God , from whom , they should take heed , lest by an evil Heart of unbelief in them , they did depart in the twelfth Verse : Which the Authour doth expresly interpret of Christ in the fourteenth Verse , The same God , who was tempted , provoked , grieved , disbelieved , by the Israelites in the Wilderness , in the eighth , ninth , tenth , sixteenth , and seventeenth Verses of this third Chapter : which also is confirmed l l 1 Cor. 10. 4 , 9. Numb. 21. 5. Exod. 14 19. & 23 20 Isai. 03. 9. compared . elsewhere , in the Word ; the same God who did rest the Seventh-day from all his Works , which were finished from the foundation of the World ; in the third and fourth Verses of the fourth Chapter : The same God who has a people more pecularly belonging unto him , in the ninth Verse : The same God whose Word is quick and powerful , or living and active ; and sharper than any two edged Sword , piercing even to the dividing asunder of Soul , and of Spirit , and of the Joynts , or Nerves , and Marrow , and is a critical discerner , or a Critick of the imaginations and thoughts of the Heart ; in the twelfth Verse : hold forth also in m m Col. 3. 16. The Word is the Word of C●rill . Compire Rev. 〈◊〉 . 16. & 2. 12. other Scriptures . The same God , who is the great high Priest of his People ; passed into the Heavens ; ( as into the full Rest ; ) Jesus the Son of God ; in the fourteenth Verse .

Neither is the parallel between the Works of the Father , and the Works of the Son ; as if they were such different Works , of a different Nature , and of different Time : which was not the matter under debate , in the third and fourth Chapters of this Epistle ( as men have divided them ; ) the which what was mentioned before doth also discover ; n n John 5. 17 , 19. For , what things soever the Father doth , these also doth the Son likewise .

Nor is the parallel between one Day of the Week , and another Day of the Week , and the first Day of the Week , in the weehly Revolution . For the , to day , mentioned in the Psalm , and the seventh Verse , doth not point out the particular first Day of the Week ; as distinct from the others Days of the same Week : As if the Exhortation did peculiarly , properly and openly , belong unto that ; but it takes in the whole of our Day and Time , wherein the sound of Christ's Voice comes unto us ; speaking by his Spirit in his Word from his Father every Day of the Week ; as appears from the thirteenth Verse of the third Chapter . So that those expressions in the seventh and eighth Verses of the fourth Chapter , which do speak of a certain day , and of another day , do set out a large providential Day , a long time after the Israelites entring into Canaan , the Land of Rest : The Rest spoken of in the Psalm , could not refer to this ; or the weekly Sabbath from the Worlds Creation ; for these were before ; whereas the Psalmist doth speak of a Rest that was future , and yet to come ; as to those who were then alive : As likewise it was to the Author of this Epistle , and to the Believers in his Day and Time : It was remaining even then : A Rest , a Sabbatism ; which was not then by him , and those to whom he wrote , fully entred into , possessed , and injoyed : Though Believers , so far as they had their Citizenship , their Burgeship , in Heaven and in the Spirit did converse with the glorious Inhabitants of the New City , of that Heavenly Jerusalem , o o Heb. 12. 22 , 23 , 24. & 4. 3 , 9. Philip. 3. 20. did pass into somewhat of it , and had some views and foretasts , some beginnings and first fruits of it .

So that the parallel here , is between Rest and Rest : For as Jehovab Aelobim the Creator , having finished his Works of the six foregoing Days in the first Week of the Created World , did Rest on the Seventh-day Sabbath ; and look , as the Israclites did Rest in the Land of Canaan after their labour and travel , when they had peaceable , quiet possession of that Land : So shall believers also , when they have done their p p Acts 13. 22 , 36. Generation-work , and have finished the q q Rev. 14. 13. Work of their Day and Time , in doing and in suffering the whole Will of our LORD , have and injoyed a Rest , a Sabbatism , which will be fully compleated in that better Heavenly Country .

And so also is the parallel , between entring , or not entring into the typical Rest in the Land of Canaan : and entring , or not entring into that Rest which was typified thereby : which was not a First-Day Rest , as is pretended ; but the Heavenly , Eternal Rest . This parallel is held forth in the eleventh , eighteenth and nineteenth Verses of the third Chapter , and in the first , third , sixth , tenth and eleventh Verses of the fourth Chapter .

And the parallel further holds , between Believers and Unbelievers , in the passage towards , or entrance , or not entrance into the Land of Canaan , the Land of Canaan , the Land of Typical Rest , according as they were perswadable and obedient , or not : And Believers , or Unbelievers , since the time of that Psalm ( which I therefore mention because it is the Foundation of the Discourse in this place to the Hebrews , and particularly at the time , when the Author of this Epistle did write , wherein all Ages since , and those after us are also concerned : ) For , even these also , according as they are found perswadable and obedient , or not , so shall they , either enter into , or come short of , this typified promised Rest . As it was in the Prophet David's time ; the offer of Grace , as to the Promised Rest was made to the Israelites ( for this same Gospel was published unto them under that Ministration of Grace , as unto us now , under the present Dispensation of Grace , in the second and third Verses of the fourth Chapter : The Doctrine of Salvation by Faith in the Messiah , being the Doctrine in David's time , and in Moses Days , and long enough before him : ) and those of them , who were believing , obedient , and perswadable ; in the sixth , and seventh , and eleventh Verses of that Psalm . So that there was in part a fulfilling of this in David's time , both as to the threatning part upon the unbelieving , impenitent and disobedint , dying away such ; and as to the promising part , as to the believing , repenting , and obeying ones , who died r r Heb. 11. 13 ▪ 16. in the Faith : And therefore , it cannot be understood of the First Day of the Week , in opposition to the weekly Seventh-day Sabbath , as is pretended : there being nothing at all of any such observation of the First Day in David's time : And the same Gospel was published unto those in the time of the Author of this Epistle , in the second Verse , of the fourth Chapter ; even as unto the Israelites before : and it had a further fulfilling than in that Authors time , in the third Verse of the fourth Chapter : and it still has and will have , as the Exhortations do prevail ; in the first , sixth , seventh , twelfth , thirteenth , fourteenth and fifteenth Verses of the third Chapter ; and the first , third , eleventh , fourteenth and sixteenth Verses of the fourth Chapter .

The Works that Believers are said to Rest from , in the tenth Verse of the fourth Chapter , are according to Scripture-phrase , and meaning s s Rev. 14. 13. elsewhere , their labours . Believers shall Rest from their labours ; from the labours of their particular Functions and Callings , wherein they were exercised in their life time here : and as for their labour in the LORD , whilst they were here , in which time they did abound in the Work of their LORD ; as also for their labour of Love in all their suffering , as well as doing for Christ , Believers will have satisfaction and complacency , sweetness and delight , in such works as these are : though above , in the heavenly Rest , they will be wholly for ever free from sufferings ; as also from all corrupt mixtures and defectivenesses , which were their sorrow , grief and trouble here , which they much laboured under : where the Tempter shall no more assault them . There is a Rest promised to Believers , evidently and expresly , in the first , third , and eleventh Verses of this fourth Chapter : ( not now to mention other Verses in this passage of this Epistle : ) which the Objector doth causlesly and groundlesly controvert . And Rest is a cessation from such Labour and Work , as into which that Labour and Rest doth pass ; which Rest in the better heavenly Country , is so far from being unsuitable to the purpose of the Author of this Epistle , that it is the main drift and scope of his arguing in the third and sourth Chapters , to exhort the Christianized , professing Hebrews to take great heed , lest they were shut out of it ; by their unbelief , unperswadableness , and disobedience , t t Heb. 4. 1 , 3 , 5. & 3. 18 , 19. & 〈◊〉 . 10 , 13 , 14 , 15 , 16. as the unbelieving , unperswadable and disobedient of old , amongst the Israelities , did not enter into the Land of Canaan , which was a Type of this Rest : The parallel of the , As , the Believers resting from his Works , as God Christ , God man , rested from his Works , holds here exactly enough in the sense of this Objector himself : For he affirms , that in the tenth Verse of the fourth Chapter of this Epistle ; and in his expression upon it , that the Works which Christ did rest from , were all that he did and suffered from his Incarnation to his Resurrection , as the Mediator of the Covenant ; with all the Fruits , Effects and Consequents of what he so did and suffered ; as belong to these Works . And so shall Believers Rest when they shall pass into Glory , from what they did and suffered for Christ here . As Christ shall suffer no more , and dye no more ; so Believers shall suffer no more , dye no more ; when once raised as Christ is risen : As Christ so ceased from Working , as yet to continue the Work of his Grace in the preservation of the New Creature , and orderly increase , and propagation of it by the Spirit , so shall Believers so cease from this working here , as yet to continue in the full supplies of the holy Spirit for ever , in the acting of Grace , perfected in Glory , in the freest , largest exercising , and putting forth thereof , according to the capacities and powers of the New Creature , when thus growing up , to it s well proportioned measure of a perfect man : keeping the New Creature by a Power received from Christ , in its due order , and putting it forth to the Glory of Jehovah Aelohim . As Christ so Rested from his Works , as to take Refreshment in his Works , to have satisfaction and complacency in them , as those which did set forth his praise , and did satisfie his glorious design : Thus Believers so far are delighted with what they have done and suffered for Christ , as the Father is delighted and pleased in what his holy Spirit through Christ has in wrought in them , and inabled them to Work for the setting forth of his Praise , and for the promoting of his Glorious Design in the World , whilst they were in it : and so far they were conformed here to Christ in their doing and suffering here for Christ , who will be their Eternal Righteousness , even in Glory , though they own nothing in any , or in all their own Works as Meritorious of Reward , or satisfactory to Divine Justice , these being the Works of Christ , the Mediator by his alone All-suffering Sacrifice . So that here is a fair apt resemblance , as to Works , and as to Rest . They do answer each other , so far as Believers have a capacity in a way of similitude : And this kind of doing , and of suffering , doth last as long as a Believers life doth last , even upon the Seventh-day Sabbath , in their weekly Returns , according to the Duties of those Days ( as Christ's doing and suffering , did last as long as his life did last , even upon the Seventh-day Sabbath . ) There is a Sabbath-service , which a Believer is to do for Christ , in Obedience to his Command : and men of persecuting spirits , will be laying on of crosses upon the Believer , for his thus keeping the Seventh-day Sabbath holy to Jehovah ; though a Believer will rejoyce in such sufferings for Christ . Only here the Reader may take notice , that this Objector doth lay the foundation of his Sabbatizing , on the Morning of the First Day of the Week , when he supposeth , that Christ by his then first rising from the dead , did lay and perfect the Foundation of the New Creation : I desire that this may be considered ; How can a serious inquiring spirit be satisfied from the Objectors arguing concerning a Weekly-day of Rest , or Sabbath , from Sun-rising to Sun-set of that First Day , by an Argument drawn from Christs ceasing from his Works of Redemption on that Morning , as he affirms ; when withal , he doth acknowledge , that Christ works did continue from his Inearnation to his Resurrection , without any interruption , never ceasing from it all the First Days of his Life ? Can a weekly half-day of resting from work be demonstratively inforced upon a rational intellect from three and thirty years continued working without any cessation from that working ? ( For , that is the shortest time assigned to Christ's abode here on Earth : though some do reckon more years than three and thirty . ) The Creation of the World was finished in six Days , which did lay the foundation of the weekly Seventh-day Sabbath , both in Word and Nature , to continue every Week : As a Law , Rule and Pattern for man's working the six foregoing Days , and for his resting on the Seventh , which is the last Day of the Week : Whereas now , this Objector would urge upon our consciences a weekly observing of half a Day , as a weekly Day of Rest or Sabbath , from a continued Work , thirty years out-right , if not more .

v v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Conjunction , For , in the tenth verse of the fourth Chapter comes next to be searthed into . This word doth set out a further Reason of the Conclusion , which the Author of this Epistle had drawn from that Psalm : and the Parallels which I mentioned before , which was in the Sixth and Ninth Verses of the fourth Chapter , that there was yet remaining a Sabbatism for the people of God : For as God did work , and then Rested from His Labors , so must Believers work here ; which when they have finished , they also shall Rest from their Labors . For , is a word which hath such a Syllogistical sense , by which often w w So Mar. 15. 14. 1 Cor. 4. 4. 1 Thess. 2. 14. 1 Cor. 7. 19. Gal. 2. 6. the Reason of a thing is rendred by a Causal Rationality : As also in other Languages There are such x x In Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So in Latin , Quare , quamobrem , quapropter , ergo , ideo , igitur , idcirco , quo cirea , itaque . Conjunctions Rational . Sometimes it sets out such a Probation , as is by way of Special Declaration of that which before was spoken of , in a more general position ; other times it is a rational transition of another Member , of two , or of more things propounded : Sometimes it is a rational repeating of a Sentence , begun a little before ; and it doth absolve and complete it , though by another manner of Speech ; to mention no more : Still it is a Rational : All which do well agree here . The Believing Israelites had their Work and Labour , and then their Rest ensued thereupon , when they entred into the Typical Land of Promised Rest , and quietly enjoyed it when they had subdued their Enemies : And so shall Believers , after their Working-Labouring-Season is over here , enter into that Promised Rest , of which the other was a Type . So did Believers y y Heb. 11. 13 〈◊〉 16. who died in the Faith , under the Old Testament-dispensation of Grace : So do Believers now , who so live , and so die : And so will Believers in the Ages after us .

As for the Import of the change of the Number from the Plural to the Singular , which the Objector would fetch about to his own purpose thus : The Apostle , saith he , here changeth the manner of his Expression from the Plural absolutely , We who believe ; or virtually in the name of a Multitude , The people of God ; into that which is absolutely singular , z z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is entred : A single person is here expressed ; One , on whose Account the things mentioned are asserted . And of this Change of phrase there can no reason be given , but only to signifie the Introduction of a singular person . Thus he .

To this I reply that other Reasons may be clearly assigned from the Context for that Change of Phrase , and yet the same kind of persons be expresly meant , with respect unto whom the things mentioned are asserted ; as I have already shewn to be the meaning of this place : a a Gal. 6. 1 , and other Scriptures compared , do well agree in the like use of such a Phrase , where the same persons or things spoken of are sometimes expressed in the Plural Number , and sometimes in the Singular . Take some few Instances : That which in the fourth Chapter of this Epistle , and fourth Verse is , And He Rested This God in that Day , that Seventh , ( so significantly by a double Article is that Seventh-Day-Sabbath pointed out , as I have observed , to be that particular day , the last day of the Week from the Creation , to be the Weekly Sabbath Day : It is not One day in Seven , not a Seventh part of Time ; but That Seventh : ) From All those Works of Him , or of His. See here ; It is Works , in the Plural . b b Gen. 2. 2. This in another place , to which it doth manifestly refer , is thus expressed ; And He did perfect ( or finish ) Aelohim , ( a word also Plural in the Hebrew , whereas God in the Greek is Singular ; ) in a day . This Seventh His Work ( Work in the Singular Number ) and He did Sabbatize in a day , That Seventh , from all His Work , ( Work again in the Singular Number , though with a Collective Particle ) which He had made . c c Compare . 2 Chron. 6. 28 , 34. with 1 King . 8. 37. & Mat. 13. 35. with Psal. 78. 2. & 2 Chron. 23 9. with 2 King . 11. 10. & 2 Chron. 9. 21. with 1 King 10. 22. & 1 Chron. 11. 4. with 2 Sam. 5. 6. & 1 Sam. 31. 1. 1 Chron. 10. 1. & 2 King . 21. 6. with 2 Chron. 23. 1. See also Psal. 25. 32. Deut. 29. 10 , 11 , 12 , 13 , 14. Jebusites Plurally in one place , is Jebusite Singularly in another place : Enemies Plurally in one Scripture , is Enemy singularly in another Scripture . If the Reader have a Will to be further satisfied by more particulars about this , let him examine and compare what places I have referred him unto in the Margin ; where the two last cited Scriptures do shew , that Israel , a Word Singular , may have with it a Word Singular or Plural . Where Thou is All , and every one of such there spoken to ; as to one Man , because every man particularly was concerned in what all of them did there . We have more Instances in this Epistle , and that particularly in this passage of it , which doth relate to the matter in hand : What in the eighth Verse of the third Chapter is Hearts in the Plural Number , is in the eighth Verse of the ninety fifth Psalm , out of which it is taken , Heart in the Singular Number : So what in the ninth Verse of the third Chapter of this Epistle , is Works , in the Plural Number , is Work , in the Singular Number , in the ninth Verse of that Psalm . Elsewhere , d d Deut. 7. 10. the Singular Number doth in the same Verse follow presently upon the Plural Number ; Jehovah the Aelohim of his people , repayeth them that hate him unto his faces , to destroy him : He will not delay to him that hateth him ; unto his faces , he will repay him . Him , that is , every one of such who hating him . e e Gen. 12. 5. & 15. 20 , 21. Exod. 3. 8. & 23. 23. Gen. 3. 2 , 7. ( & 4. 20. Him who dwelling or setting doth take in every such one . ) The Singular Number where it has a comprehensive significancy , doth in divers Scriptures take in more , Plurally . As Soul , Singularly , which doth comprehend more Souls Plurally . Thus Tree singularly doth take in Trees plurally . So doth leaf in the singular number , comprehend leafs , in the plural number . Where all the rest are of the same kind and Nature , one is mentioned , when more are included : It doth take in every such one . And thus it is in this tenth Verse of the fourth Chapter , which is now under examination : He , who entring into Rest , is such an one as is a Believer in the third Verse ; he , whoever he be ; that believingly-perswadedly-obediently , hearkeneth unto Christ's Voice : All and every of such as are the people of God in the special sense , spoken of immediately before , in the ninth Verse , there is yet remaining , or left-put-off for a time , a Sabbatism , f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to the people of God . The Word in the Greek is singular , yet of plural signification ; as it is also in our English Tongue : and then follows the g g O , taking in the Relative &c. Article , he in the singular number whoever he be of that number of the people of God in the special sense . The same there is in h h Mat. 4. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . another Scripture , the people ( the same Word singular in the Greek , and in the English , yet of plural signification : ) who sitting in darkness ( who sitting , is singular number , yet also of plural comprehensiveness ) and the He , in this place to the i i Heb. 4. 9 , 10. Hebrews doth emphatically note , and point out those excelling ones , that excelling one , and every such excelling one , as are of such another singular Spirit , as Joshuah and Calob were , who entred into the Type of Rest ; and after death , into the Typified , Spiritual , Eternal , Heavenly Rest , having finished after Jehovah Christ , in their life time . All and every such as are Believing ones , and of this people of God , who alone , they , and all they , every one of them ; they only , and none else but they , shall enter into this promised Rest . k k Heb. 3. 18 , 19. & 4. 11. As for others , such as are unbelieving , disobedient , and unperswadable , they living and dying away such , will come short of that Rest . l l Jer. 30. 22. & 31. 1 , 33. & 32. 38. Ezek. 11. 20 , & 34. 30 , 31. & 36. 28. & 37. 23. 27. Hos. 2. 23. Zach. 2. 11. & 8. 8. & 13. 9. 2 Cor. 6. 16. Heb. 8. 10. Revel. 21. 3. 7. compare Isai. 28. 16. with Rom 9. 33. & 10. 11. compare also John 6. 47. Mar. 16. 16. 1 Pet. 2. 6. 1 John 5. 5 , 10. John 3. 16. & 12. 16. Acts 10. 43. He that doth desire more Scriptures about this , may consult those in the Margin ; where what is spoken plurally is applyed singularly ; and what is expressed singularly doth refer to all and to every such one , plurally . Thus , he that believeth on Christ in one Scripture , is whosoever believeth on him in another Scripture : This universal , whosoever , doth expound the indefinite , He : that is , every One , every such One ; he of such , whosoever he be . As also , He , in some Scriptures is interpreted and expounded by whosoever in other Scriptures .

As for what this Objector doth say , that the Rest , which this person is said to enter into , is called his Rest absolutely : Whereas , the Rest which Believers are said to enter into , is either called God's Rest , or Rest absolutely , but not their Rest , or our Rest .

If this be admitted , that the Rest here , be the Rest of him who is the Author of it , the , He , who is entring into it , is not meant of the Believer : For the same Rest , which is the Authors Rest , is also the Rest of the Believer , of every Believer . This Sabbatism is m m Heb. 4. 9. to the people of God , it belongs to them ; there are the Subjects , or the persons to whom this Rest is n n Verse 1. promised . Jehovah Christ hath pursued this Rest for such , and promised this Rest to such ; and when they enter into it , it is theirs in more actual fulness : They possess it , they injoy it as their own . As the Land of Canaan , which was the Type of this Rest , was Jehovah Aelohims , to promise it , and to give it to his Israel ; yet withal , it was the Israelites , called therefore o o Gen. 48 21. the Region of the Fathers of the Israelites , and the p p Gen. 40. 15. Land of the Hebrews : The place which q q Heb. 11. 8 , 9. Abraham was to receive for an Inheritance : The r r Lament. 5. 2. Inheritance of the Jews . If there were need to to heap together many Scriptures about this , how often is it set out by the Land of Promise , or the promised Land ; or the Promises ; Or the Land , which Aelohim sware to give to Abraham , to Isaae , to Jacob ; which Aelohim gave to his people for a possession ; and such like . s s Exod. 15. 17. Lev. 20. 24 , Deut. 3. 18. & 13. 9. 1 King . 8. 36. Psal. 68. 9. & 79. 1 King . 8. 36. Psal. 68. 9. & 79. 1. & 135. 12. Isai. 49. 8. 63. 17. & 65. 9. Jer. 2. 7. & 12. 14. & 16. 18. & 50. 11. Deut. 12. 9 , 10. ( 1 Chron. 23 25. 1 King . 8. 56. ) And this Canaan was also called , The Inheritance of Aelohim : This is called the place of Rest : Jerusalem was more especially the Rest , there . More expresly yet , it is said concerning the Typical Land , that Canaan , and the Rest there , was a Type of this promised Rest ; in this place to the Hebrews , brought out of the ninty fifth Psalm , that this Land should enjoy her Sabbaths ; and that , this Land should t t Lev. 26. 34 , 33 , 43. Rest , and enjoy her Sabbaths : Whereas , it did not so Rest in their Sabbaths , ( your Sabbaths , they were theirs : ) when the sinning Israelites dwelt upon it . So also they are called u u Lev. 26. 43 : 2 Chron. 36. 21. her Sabbaths or Rests : The Sabbaths of that Land , when it was every seven years to have rested from Tillage , and such Labour and Work : And again , w w Lev. 23. 32. your Sabbaths , Your , Ye shall Rest your Sabbaths ; speaking of the Typical Expiation-day-Sabbath , it was their Rest . Thus of Jerusalem ; of the Inhabitants thereof , the Jews who had dwelt there : It is said of them under their Babylonish Captivity , that x x Lam. 17. Hos. 2. 11. The Adversaries did mock at her Sabbaths : Her: the like is elsewhere : I , saith Jehovah , will make to cease her Sabbath ; Her: y y Lev. 25. 4 , 5. Deut. 3. 20. & 12. 9 , 10. & 25. 19. Josh. 1. 13. & 14. 15. & 21. 44. & 22. 4. & 23. 1. So that the Scriptures do affirm , that the Rest or Sabbath was that Land's own Rest ; and it was the Israelites own Rest , given of Jehovah . z z Psal. 132. 81 , 4. And it is called Jehova's Rest too ; This is my Rest , whatever this Objector doth suggest to the contrary . And as for the beginnings of this Rest here , Believers have and enjoyed it as theirs . Thus the a a Psal. 116. 7. Jer. 6. 16. Mat. 11. 28 , 29. Psalmist bespeaks his soul , My soul return unto Thy. My Rest . It was his soul's , and so his own Rest ; And thus in the New Testament , comers to Christ do find Rest to their Souls : It is their Souls Rest : A Rest given to them of Christ , Who is gone before to His Father's House , to prepare Mansions for His thorow Disciples , there , in their Resting-Place , which He has taken Actual Possession of in their Name ; that He and they may be together in Holy , Happy Rest . In the mean while He has given and left His Peace with them , that their hearts might Rest in Him ; and when their time is come , they shall b b Rev. 14. 13. Rest from their Labours with Him in Glory . And now let the Reader , with me , make out after this remaining Sabbatism , that this Promised Rest may be ours , that we may not so much as seem to come short of it . Then and there will be a Sabbatizing , a ceasing as from much other Labour and Work , so from these Strifes and Disputations : The perfectly sanctified Spirit of Just men will come fully home to its Rest ; sitting down in Glory ; enjoying Christ , and Rest in Him . O the Blessedness of such ! O happy we ! and O happy our Progresses , our goings on with a streight foot towards this ! if we be such believing , obeying , perswadable ones as shall enter into this Rest !

If the Reader be one who hath met with this Objector's arguing against the Seventh Day Sabbath , it may be he would willingly have somewhat returned in Answer yet further , unto some Grounds , on which that learned Adversary doth lay the pretended change of the Weekly-Sabbath-Day , from the Seventh to the First day : I shall therefore transcribe what is written about this .

God , saith he , had of old determined the Renovation of All , by a new Creation , a new Law of that Creation , a new Covenant , and a new Sabbatical Rest , unto His own Glory by Jesus Christ . The Renovation of all things by Jesus Christ is prophesied of , and foretold , as a new Creation of All ; even of the Heavens , and of the Earth , and all things contained in them ; Isai. 65. 17 , 18. and 66. 22. 2 Pet. 3. 13. Hence the State of things to be introduced thereby , was under the Old Testament called , the World to come ; Heb. 2. 5. In the Prophety of the New Temple or Church-state in those Days , there is Especial Direction given for the Service of the Sabbath-Day , Ezek. 46. 4. This Renovation of all things is said accordingly to be accomplished in Christ ; 2 Cor. 5. 17 , 18. Old things are passed away ; Behold , all things are become New : The Old Law , Old Covenant , Old Worship , Old Sabbath ; all that was peculiar unto the Covenant of Works , as such , in the first Institution of it and its renewed Declaration on Mount Sinai ; all are gone , and antiquated . The Moral Law , materially the same , is now the Rule of our Obedience ; not merely and absolutely unto God , as the Creator , the First Cause and Last End of All ; But as unto God in Christ , bringing of us into a New Relation unto Himself , There is now a New Covenant , part of the New Creation : Jerem. 31. 32. Heb. 8. 9. No man can assert the same day of Rest , precisely the Seventh-Day , to abide as of old ; but he must likewise assert , the same Law , the same Covenant , the same Rest of God , the same way of Entring into it ; which yet , as all acknowledge , are changed . On this we lay the Observation of the LORD's Day under the New Testament , or a new Work of Creation , Isai. 65. 17. & 66. 22 , 23. 2 Pet 3. 13. Rev. 21. 1. Rom. 8. 19 , 20. 2 Cor. 5. 17. Gal. 6. 15. Or a Work of new Creation is undertaken and compleated . This new Creation is accompanied with a new Law , and a new Covenant or the Law of Faith , and the Covenant of Grace , Rom. 3. 27. & 8. 2 , 3. 4. Jer. 31. 32 , 33 , 34. Heb. 8. 8-13 . Vnto this Law and Covenant , a day of Holy Rest unto the LORD , doth belong , which cannot be the same day with the former , no more than it is the same Law , or the same Covenant which were Originally given unto us , Heb. 4. 9. Rev. 1. 10. This Day was limited and determined to the first day of the Week , by our LORD Jesus Christ . Thus this Objector .

In my reply to this , after two premises , I am to shew that this new Heaven , and this new Earth spoken of in Prophetical Scripture ; This Renovation by a new Creation ; is not so finished and compleated , but that it is yet to come , in the largest fulfilling and accomplishing of it . That , there was a Covenant of Grace under the Old Testament Administration ; that , the new Worship was Typically signified in the figuring pattern of old : That the Law of Faith was a Law under the Old Testament dispensation : That , the old Law of the ten words , is still the same : It was the rule of obedience to them under the Old Testament , as unto God in Christ , and is still so a rule unto us under the New : And then let me be discharged from this Scholastick War .

Let this be one premise ( which is several times in short expressions , here and there in this Treatise : ) That , it is a choice priviledge and a special liberty , which Believers do enjoy under the New Testament Administration of Grace : c c Gal. 5. 1 , 2 , 3 , 4. Christ profiteth them nothing by his coming in the Flesh , ( born of the Virgin Mary to accomplish and to perfect the Types of old , which did so set out his thus coming ) who keep themselves still under the former dispensation of Types , Shadows , and Figures : We thankfully acknowledge to the Honour of our LORD that gracious administration especially now towards the latter-day glory of it , that we are brought under , which if compared with the former , under the Old Testament , as to the different manner of dispensing ; ( For otherwise , we are to discover in it's place , that , the Christian Religion is one and the same for Doctrines , Duties , Gifts , Graces , Priviledges , under both ) has excelling advantages ; such as these for the measures , and for the degrees of them ; It has more d d 2 Cor. 3. 3 , 6. John 10. 10. Ezck . 47. 9. lively efficaciousness , more quick sensible Fellowship : e e 2 Cor. 3. 15 , 16 , 18. Dan. 12. 4. Isa. 119. Hab. 2. 14. Jer. 31. 34. Isa. 54 13. John 6. 45. Heb. 8. 11. It has more clear convincing Light , and more abounding spreading knowledge : And blessed be Jehovah , who is in this providential day , clearing up and reviving some too long neglected Truths and Duties ! amongst some others , this about the weekly Seventh day Sabbath . f f Ephes. 3. 2. John 1. 16 , 17. It has more manifested Grace : g g 2 Cor. 3. 8 , 17 , 18. Phil. 3. 3. John 4. 23 , 24. It has a more spiritual way of Worship : It has a more h h 2 Cor. 3. 7 , 8 , 9 , 10 , 11 ; 18. Isa. 60 , 1 , 2 , 21. Mat. 3. 12. excelling Holiness , refined purity , and shining Glory ; having through the Spirit , who is the LORD , more power to transform into this , those who with unveiled Face do look into this Glass : i i 2 Cor. 3. 17. It has more enlarged liberty of heart , in the way and service of the LORD : k k Ephes. 3. 2-10 . 2 Cor. 3. 18. It has more of self evidencingly revealed mysteries : l l Mat. 21. 43. Mark 12. 34. 1 Pet. 2. 9. John 3. 3 , 5. Mat. 18. 1 , 3 , 4. & 5. 19 , 20. & 11. 11 , 12. & 13. 11 , 24 , 31 , 33 , 44 , 45 , 47 , 52. & 20. 1. & 22. 2. & 25. 1. Heb. 8. 5. & 9. 23. It has more Royal privileges , set out therefore by a Kingdom of God , and of Heaven : And the things of it are called Heavenly things . This is meant of a Church State here on Earth : For , above , in the Heavenly glory , there are no unfruitful ones , no Tares , no Scandals , no Doers of Iniquity , no bad Fish , no foolish ones ? This New Testament Church State has the name of a Kingdom of Heaven , as it doth much resemble that glorious Kingdom which is above in Heaven , in its way of Government : In its order of subjection , in its sights of Faith , in its enjoyments of Communion , in its service of Delight , and in its conformity of Holiness : Here these are in growingness of measure ; There they are in fulness of Perfection . This new Church State has much brought down from Heaven to it ; Such , as are gracious visits from Jehovah-Aelohim , in Father , Son , and Holy Spirit , Angelical Ministry , like-affectionedness of the perfectly sanctified spirits of just Men , and Heavenly Messengers with the Everlasting Gospel . This new Church State is drawn up to be much in the Spirit in Heaven above , by joynt unions ; By mutual Fellowships : and it doth believe and expect a new Heaven , and a new Earth , and a new City , where they shall be all ( the Saints and Believers both of Old and New Testament : ) together with one another , and with the elect Angels , and with their LORD to hidden Age , ever as yet . Thus it grows up into a Spiritual Kingdom . How large and delightful a Field is here for Heavenly Meditation ! The manner of administring is not now , by obscure Types , and by darkish shadows , as of old , but without a veil , and open faced : yet Christ is the substance of both the Old and the New Testament ; the same promises and rewards of Life everlasting were in this Christ , and purchased by him : and there was one way and the same mean of receiving of this under both : which was Faith in the Messiah : The difference that is between the Old and the New doth discover it self in the Form of dispensation ; which had a diversity for the manner of it , in the Old from the New : But this made no real specifick difference or change in the essentials of the Christian Religion . Under the Old , Believers had an eye towards a Messiah , who was then to come in the Flesh to be born of a Virgin ; and so they eyed the Pattern , and Propheties , and Promises , looking for the coming Christ : What were all the Figures and Types , the Rites , and Shadows , but confirmers of their Faith in , and encouragers of their hope of , Christ's coming ? In the New , we have it revealed , that Christ is now actually already come , to accomplish those Types , and to perfect Salvation by his personal Sacrifice . The Reader may therefore be well satisfied in this , that , our pleading of the cause of the weekly Seventh-day Sabbath , as it hath no tendency in it self , so no design in me ; To cast any back , or to hold any under the Old Testament Administration , as to the Types , Shadows , and Figures , of it ; much less to draw off , or to thrust back any from coming into , and enjoying of New Testament priviledges .

I shall not say that it was the Objectors intended aim , but it is evidently consequential from his manner of discourse ; that , his Lines about this , would secretly insinuate into the Reader of them , as if the Assertors and Observers of the weekly Seventh day Sabbath did Apostatize into Judaic ceremonies : I have here another opportunity to wipe off a slanderous charge which some have brought in against us ; as if we stood guilty according to those two Scriptures in the m m Gal. 4. 9 , 10. Col. 2. 8 , 18 , 17. Margin , of catching at the shadow , and letting go the body . Let it be granted , that the Elements , Rudiments , or first beginnings , mentioned in that place of the Epistle to the n n Gal. 4. 9. Galatians , are the Mosaical Rites , ceremonial Laws , and shadows of a Christ , who under that dispensation was then to come , to be born of a Virgin ; but is now already come , so born : This then doth shew , that , the Apostle condemneth their superstitions observing , or their keeping besides Right and Equity , ( as that o o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word which they tranflate , ye observe , doth signifie when taken in an ill sense : ) Especially when it was with an opinion of acceptance and justification in the sight of God thereby , such , either un-Scriptural days , as were never instituted by Jehovah . Christ ; or Scriptural days in an un-Scriptural manner . This were a foul matter of sinful Fact , sharply to be reprehended : As when either the right object , a God in Christ , is not worshipped ; or when for the matter of observing , it is not New Testament Worship : Or when for the Form of observing of Times and of Worship , there was not an orderly address unto Jehovah Aelohim : To the Father , through the Son , in the Holy Spirit , in a word way ; not in a spiritual manner ; not from inward principles of new Nature , of Faith , of Love , and of Obedience : or when the ends of observing of Days and Times were not right ends : when the Gospel designs of humbling , emptying , and abasing of Man , and of exalting and glorifying of a God in Christ , were not promoted thereby : when there was a carnal compliance either with old Judaizers , or with superstitious Pagans , who had added divers of their own Ethnick corrupt mixtures of Idolatrous Worship , which they gave to Sun , Moon , and Stars ; By the course and motion whereof , Days , Times , Moons , and Years were measured . Gentile Philosophers having parcelled out the power of the only true God , into the particular vertues of Elements and Creatures ; As the Lights in the Heavens , Fire , Water , and Earth ; ascribing some portion of Deity to every one of these : and so assigning a part of the Worship of God , unto them , too : appointing times and seasons for their superstitious service . These practices are blame worthy . This were to go back either to the Old Testament dispensation , or to return to their former Heathenish Rites , which is three times rebuked and reproved , What ? Again ? Again ? Backward ? But what is all this to the standing Law of the Seventh day Sabbath , kept in an Holy Spiritual manner , in obedience to Jehovah's command , according to his Word Institution ? This is a matter of a distinct Nature from the other ; being a Law of another kind . So , that to lay aside all instituted natural seasons of Worship , such as daily Evening and Morning Worship , and weekly Sabbath Worship , as some would infer from this place , is in the issue to open a back-door for the main of Religion , to be turned out at ; and to enforce it as others do from hence and from p p Rom. 14. 5 , 6. one Scripture more , which they also wrest to the like wrong ill purpose , as if it mattered not what day of the Week were kept ; or whether any day , or no day at all : So both were done to the LORD : and we were now under no such particular Law . This were to open a Gap to all superstition and prophaneness : or to urge it , as if we were now under no obligation of one special day in a Week : but must keep every day of the week as Sabbath , as some others . Which is quite contrary to the whole Scripture , and to the Word and Nature of a Sabbath-day : Which is a cessation from the ordinary labour , a resting from the common work , of our particular Functions ( which to do on every day of the Week , were a sin , expresly against the Letter of the Law of the fourth word , which doth command us to work six days : ) To spend the day in the Instituted work of Jehovah Aelohim ; This , under a pretence of being always in a Sabbath , is to mislead them , to be never in a Sabbath : Or , as other some , to plead from hence , that , they may keep both first day , and Seventh-day too , as Sabbaths every week , this also is directly against the precept ; For , we must work the six foregoing days of the Week , and rest on the Seventh . We do declare against all and every of these mistakes and miscarriages both in principle and in practice : in whomsoever they are found . Paul is supposed by these Objectors , to speak against the observing of that which comes under the expression of weak and poor Rudiments , Elements , or first beginnings : Whereas the ten Words are not such . These are q q James 2. 8 , 9 , 10 , 11 , 12. a Kingly Law , Obedience to these , is the Liberty of Children , whereas subjection to the other in comparison of this was sometimes r r Gal. 4. 3. Rom. 8. 15. the Bondage of Servants . The ten Words are a Kingly Law of Liberty . If it be objected , that , the Typical , Figuring , shadowy part annexed of old to the Seventh-day Sabbath , to be then observed , such as the two He-Lambs , and such like , was a part of these weak and poor Rudiments ; We acknowledge that these have received their perfection and accomplishment in Christ now come , born of a Virgin . So that , in this s s See the Marginal Note on Col. 2. 16. in the English Bible . part , which was Typically superadded , we are not now so to observe the weekly Seventh-day Sabbath ; by such Types and Figures : but after that glorious , spiritual , Heavenly manner as becometh those who are under this New Testament dispensation : and thus to keep it , is no bondage to a renewed Heart : The more excelling in Knowledge , in Grace , and in Experience , that any is , the more free will they be to this ; when once they are led aright into it . Let that therefore which t t Gal. 4. 12. Paul saith in the twelfth verse , be considered here : Be ye as I am , for I have been as ye are : As if he had said , I was once superstitious , whilst a Pharisee , fond of un-Scriptural Traditionary seasons , days , and observances , or an observer of Scriptural times and institutions in an un-Scriptural un-Spiritual manner as ye ; but now I bring all to a Word-Rule , and so should you . If the Reader do diligently observe it , in his going over of this Epistle , he may find , the Law of the ten words established , as a rule of Life , in the whole of it , and by enumeration and induction in several particular commands of it : though withal he set out the different manner of dispensing of Grace under the Old and New Testament . This improved and applyed might also be an answer to that part of the Objection , which is formed from wresting that other place to the u u 2 Col. 2. 8 , 16 , 17. Colossians . The great drift , scope , and design , of the Apostle in this second Chapter , is w w See Verses , 1. 2 , 3 , 4 , 6 , 8 , 9 , 10 , 19. to set up and establish Jesus Christ as Head , LORD , Law-giver , and the great Exemplar . Contrary unto which amongst others were these great opposers , the maintainers and defenders of corrupt Philosophy , whereby x x ver. 8. 18. some did endeavour to make a prey of Souls , through affectation of humane Wisdom , and vain deception according to the Tradition of Men , according to the Elements of the World , and not according to Christ . y y ver. 20. 21 , 22 , 23. Another sort of Adversaries , were the Advocates for humane Inventions , the pleaders for the institutions and impositions of Men besides and against the Scriptures of Truth in the matters of Faith and of manners , of Doctrine , Worship , Discipline , Government and Conversation , they were Will-worshippers : Some others there were who were hot contenders for the keeping up of such Ceremonies , as were once Shadows and Types of a Christ , who was then to come to be born in the flesh of a Virgin . These Typical Institutions were perfected in Christ , when he thus came : These shadows now passed into the body and substance of them . Believers were now complete in their Head Christ , in the tenth Verse ; and had the true grace of what was under Types and Shadows before , in the eleventh and twelfth verses . That Chirograph by Rites which before they had as it were written , exhibited , signed , sealed and delivered , was now blotted out or cancelled ; Which before was their act and deed : in the fourteenth and fifteenth Verses . As for what they object , that two He-Lambs of the first year perfect , were an annexed part of the worship on the Seventh day Sabbath ; and two tenth parts of fine flower for a Meat-offering , mingled with Oyl , and the Drink offering thereof ; the Burnt-offering of the Sabbath in his Sabbath : As if therefore the Sabbath too were to be laid aside with these : If there were any force in this arguing , then we should lay aside all Religion and Worship : For , what was there under that former dispensation , which some way or other had not some Figures and shadows annexed to it ? There was blood of a Bull sprinkled on the Altar , Christ : and the Book of the Covenant it self : and what ? shall we therefore lay aside Christ and his Book ? The particular commands of the ten words had some Types and Figures annexed to them : Doctrines , Duties , Graces , and Priviledges , relating to the first and second words , were set out by the Ark , the Altars , the Burnt offerings , the Incense , the Fire on the Altar , and such like : as any spiritual discerner may discover , by comparing the Epistle to the Hebrews with the pattern in the Mount . z z Numb. 5 , 22 , 25 26. Lev. 6. 3 , 6. Numb . 6. 1-21 . The third word or command , in several duties of it , had annexed Ceremonials , as particularly about an Oath , about a Vow . Thus also about the sixth word or command ; a a Deut. 21. 1-9 . as in a case of Murther : about the seventh command : b b Numb. 5. 11. 31 as in a case of Jealousie : about the eight word or command , as in a case of c c Lev. 6. 1-7 . Restitution : and generally when a Soul did sin in omitting of some duty , or in committing of a Trespass , when it was ignorantly , or in some other cases , d d Lev. 4. 5. ch. 6. there were peculiar offerings that were appointed . So that , if this carnal reasoning did hold , it would lay aside all and every of the other ten words . This Epistle to the Colossians doth establish the Law of the ten words in the several particulars of it ; e e Col. 2. 18. and the first word , by forbidding the worshipping of Angels : f f ver. 20-23 . the second , by condemning of Will-worship . The third by taxing of Balsphemy , g g ch. 3. 8. especially when against the Holy Name of God , The fourth word , by shewing the accomplishment h h ch. 2. 16 , 17. of the Ceremonials annexed to Sabbaths , if it were admitted , that the Seventh-day Sabbath were here included : i i ch. 3. 18-25 . & 4. 1. The fifth word by pressing to a discharge of Relation-duties : k k ch. 3. 8. The sixth , by declaring against Anger , Wrath , and Malice : l l ch. 3. 5. The seventh , by threatning of Fornicators , and unclean Persons with the Wrath of God : m m ch. 3. 25. & 4. 1. The eight by for bidding of wrong , and commending of Justness and Equality in dealing : n n ch. 3. 8. 9. The ninth by prohibiting of lying and evil speaking : The tenth by charging of inordinate lusting to be Idolatry : Which is also a breach of the first command . Thus is the Decalogue confirmed in this Epistle .

The next premise is , that the LORD Jesus Christ was Administrator under the Old , as well as New Testament dispensation of Grace . I take it to be one great occasion of many misapprehensions , not only in the common sort of professing Christians , but even in many who have gotten a name for Learning and for Godliness ; that they eye Christ as Christ and Redeemer only under the New Testament , and God as Creator only , under the Old : Whereas Christ o o Prov. 8. 23. 2. 2. 6. & 45. 8. 1 Sam. 2. 10. 25. 2 Chron. 6. 42. Esal 10. 27. Acts 10. 38. John 6. 27. & 7. 28. & ch. 17. John 3. 14. 1 Cor. 10. 9. Ephes. 3. 9. Heb. 13. 8. Ephes. 1. ● , 4. & 3. 11. Col. 3. 16. Heb. 11. 2● . 1 Pet. 1. 11. John 1. 41. & 4. 25. says of himself , that he was anointed from the beginning before the Earth was as yet made ; and the Father speaks of this his Son , under the Old Testament , that he had anointed him ; Aelohim anointed him by pouring out of the Oyl of his Spirit upon him , with an effusion of a fulness of Gifts , and of Graces , and of Joys , mentioning it expresly as a matter of Fact done , Mashiach , or Christ , or Anointed , is one of the Mediators names ; often used in the Old Testament : This is attributed to his substance : The Father had ordained him to his Mediatoral Office of Priest , King and Prophet even then . It was Christ , who was tempted by the unbelieving Israelites of old : It was by Christ , that all things were created : Christ was the same under all Dispensations of Grace : The Fathers purpose and election concerning his people was in Christ : The whole Word , is the Word of Christ : Believers were reproached for Christ , in Moses's time : It was the Spirit of Christ , who was in the Prophets ; and the Jews and Samaritans acknowledged the Messias , before they knew who was the very person , and this Christ acted as Mediator under the Old , as well as under the New Testament : Though his being born of a Virgin , and so taking the Humane Nature to his Godhead , were a great part of the New Testament Dispensation ; when in the days of his flesh here on earth he familiarly conversed with men : For he had a way of appearing as Man to several Believers upon several occasions under the Old Testament , as a forerunning discovery of this latter . It was the Messiah or Christ , who made himself known , by open manifestation visibly , audibly , to Abraham , to Isaac , to Jacob , to Moses , and to several of the Prophets , and to some others . It was he who proclaimed the Law of the ten Words at Mount Sinai ; and who afterwards upon the same Mount , gave the typical pattern for that Dispensation privately to Moses ; It was he who was with the Israelitish Church in the Wilderness ; he was the Mediator between God and Man , even then ; he was the Reconciler , even in those Ages . This and more to this purpose , I have already proved from the Scripture in this Book ; and therefore if the Reader would be further informed and inlightned in it , I refer him to the Pages cited in the p p Pag 67. 10 pag. 93. Margin . q q Acts 10. 43. This is he , to whom all , ( observe all ; It was the received and delivered Doctrine of them all ) the Prophets do give Witness , that through the Name of the LORD Jesus Christ , whosoever believeth in him , shall receive remission of sins . A great , full word , this : But a remark and observand , a special one upon it . It is acknowledged by this learned Man , that it was the Son , who from the Foundation of the World , immediately in his own person transacted the Affairs of God with Men ; yet he opposeth the Seventh day Sabbath ; whereas , it was a Law of Christ's giving to Mankind from the beginning .

Come we now unto the proofs of the several particulars forementioned ; whereof this is one , that this New Heaven , and this New Earth , spoken of in prophetical Scripture , this Renovation by a New Creation , is not finished and completed , but that it is yet to come in the large fufilling and accomplishing of it . There will be . New Heavens , and a New Earth : This we believe ; because the Scriptures have foretold it : and we rejoyce in Hope of their Appearing : For they are not as yet come . These glorious Creatures are antedated by such Objectors , by many hundreds of years . For , although there were some beginnings of a New Creation in the Days of Christ's Flesh here on Earth , and after Christ's Ascension , in the Apostle's time ; in Regenerations and Conversions , as there were also in the Old ; For , even there we may read of the r r Psal. 51. 10. creating of a clean Heart , and of the renewing of a right constant Spirit : Christ's name was s s Psal. 72. 17. & 105. 15. filiated even under that Dispensation , and there were Sons and Daughters new createdly born unto him , even then ; and Believers were instated in the Messiah then . As for that place in the t t 2 Cor. 5. 17. second Epistle to the Corinthians , If any man be in Christ , he is a new creature ; Old things pass away , beheld all things become new ; It doth speak a wonderful change in the New Creature : The old carnal State ; the old corrupt Principles ; the old crooked Rules ; the old selfish ends ; the old bad Frames ; the old uutoward Actings ; the erroneous mistakes ; the formality in Worship ; the old unscriptural Traditions ; the old Sins ; the old man's Conversion ; and such like : These do pass away : and all things , contrary to these , are become new : A whole new man . The Apostle speaks of what is peculiar to the New Creature in Christ , as such : For , as for the old ceremonious Rites , and their passing away , even those that were not new Creatures , but were carnal Professors of Christianity , yet had these things passing away , and they were put under a new Administation : the new dispensation of Grace had Ordinances now in a more spiritual heavenly way and manner . The passing away of old things here , is of old things so far as they stand in opposition to the new Creature ; and u u 2 Cor. 5. 14 , 15. unto that new life in and to Christ , which now the converted person should live : That , as Christ so loved his people , as to dye and rise again for them , so should those in Christ thus evidence their Love to Christ , by living no longer to themselves , but unto him ; crucifying the old man ; mortifying the sins and lusts of that old man , and vivifying or quickning the new man : which was true in the Types and Figures before Christ was come , born of the Virgin Mary ; and which is still true , now after that Christ is come and ascended up into Glory . But all this doth make nothing , as to the passing away of the Law of the ten Words ; in all of them , or in w w Mat. 5. 17 , 18 , 19. any one the least of them . This is a distinct fort of Laws , from the Typical , Figuring , Shadowy , Institutions . The Law of the ten Words , as it always has been , so is it now , and still will be , x x Gal. 6. 15 , 16. & 5. 6. compared with 1 Cor. 7 19. the Rule of the new Creature in Christ Jesus : For , what in one place , is called the new Creatures Rule , in another , speaking to the same case , is the keeping of the Commandments of God . In Christ Jesus , neither circumcision availeth any thing , nor Uncircumcision ; but a new Creature : And as many as walk according to this Rule , Peace be on them and Mercy , and on the Israel of God . The Israel of old had no saving benefit barely by the outward sign of Circumcision : whereas God's Israel then , who had the sign and the thing signified too , they had the Mercy and Peace , who were new Creatures , united to the Messiah y y Heb. 11. throughout . Rom. 3. 29 , 30 , 31. by Faith working by Love : who had their hearts circumcised to love Jehovah their God , who had sin subdued and lust mortified : And the uncircumcision under the new Dispensation was not of any good avail without the new Birth , without conjunction to , and communion with it : and if the Regenerate , the new Born , the new Created would evidence and approve themselves to be such ; and to be in Christ , they must obey him and keep his Commandments : But what is all this to any change of the weekly Sabbath , from the Seventh to the First Day of the Week ? To pass from one sort of Laws into another sort of Laws , from the Law of figuring Types , to the Law of the ten Words ; and to infer the passing away of any one of the Laws of the ten Words , from the passing of Types into the Antitypes , and of signifying Figures into their signified things ; is a transition from one kind to another ; a way of sophistical arguing , of fallacious disputing , captiously to over-reach the ignorant too credudulous vulgar , and to defraud them of their right to the Truth .

As for that part of the Objection , which doth speak of new Heavens , and of new Earth , pretended to be completed and finished on the Day of Christ's Resurrection , from whence to conclude the passing away of the Seventh-day Sabbath , to make room for a First-Day-weekly Sabbath , it is so scriptureless , so natureless , so reasonless , an inference , that it should have been more preconsidered by this Arguer , whether it do conclude and prove any thing but this , that the Adversaries would fain have something or other that might carry a little colour , and some shew with it , if they know what ; For , let it be pondered , upon search and examination , that all those places of Scripture , which do speak of the new Heavens , and the new Earth , do relate to a further time for their full accomplishment than precisely to the Day of Christ's Resurrection .

That Prophesie in z z Isai. 43. 19. 20. Isaiah , hath an eye to the more large and spreading conversions of the two , and ten Tribes , in the latter days yet to come . How was this then fulfilled on Christ's Resurrection-Day ? who of them was then converted ? what eminent new Creatorship was there then brought forth , which might put any such signal remark upon the First Day of the Week , as from thence to become the new weekly Sabbath ? When the most of the Disciples themselves did scarce believe him to be raised , till after that Day was over : And two Disciples , with whom he had walked some Miles that Day , had little belief of his Resurrection ; and little knowledge of him , till he disappeared from them ? How few in comparison , were brought in unto Christ , and made new Creatures , in all Christ's life time , at his Death and Resurrection , and forty Days after that , till after his Ascension , and after the pourings out of the Holy Spirit ? That forementioned Prophesie doth foretel , that Nations shall be brought under the a a Isai. 43. 3 , 4. Jews Dominions , when those new Heavens , and new Earth shall appear . This was not at the time of Christ's Resurrection-day ; nor ever since : and they were then , and have been since , for sixteen hundred years or more , so far Ruling over the Nations , that they have been a scattered , despised broken people , without so much as any b b Hos. 3. 4 , 5. Political Kingly Government amongst themselves : It foretels , that those of Judah , and of Israel should be gathered out of all Quarters , c c Isai. 43. 5 , 6. East , West , North and South : This also is behind yet unfulfilled : That Euphrates would be dry : Was this on Christ's Resurrection Day ? Or has it been since ? Is not this also yet to come , upon their return to their own Land in the latter Days ? Will not d d Isai. 43. 17. their grand Enemy the Turk be then overthrown , who has so long wrongfully possessed their Inheritance ? which when it is , will be so great a work for the inhabited Earth to take notice of , where the ear-report shall come , or the eye-witnessing be , that it will obscure the memory of former Acts.

Another Prophesie by e e Isai. 65. 17 , Isaiah , doth fortel , that at that time of the new Heavens , and the new Earth , the ten Tribes of Israel , as well as the other two , of Judah , and of Benjamin , shall according as to an express promise , f f Isai. 65. 10. return home to their own Country and Land : For g g 1 Chron. 5. 16. Act. 95. Josh. 12. 18. 1 Chron. 27. 29. Isai. 33. 9. Song . 2. 1. Sharon was in Gilead , which belonged to Manasseh : The Valley of Achor was a parcel of the Tract of Jericho , in the Tribe of h h Josh. 7. 24 , 26. & 15. 7. Hos. 2. 15. Judah . There will then be a new face of things in their glorious and blessed Renovation ; when there will be divers things accomplished , which are not as yet fulfilled : As may be seen in the next Scripture i i Isai. 66. 22. cited in the Margin : which is a part of this same Prophesie . For , observe here , k k Isai. 66. 5. the Jews shall then be restored , when this will be performed : Their Foes will be terrified l l Isai . 66. 6. upon the report of the Jews repair home , which is not fully verified : m m Isai. 66. 10 , 11 , 12. ( compare Rev. 1. 7. & 3. 9. & 3. 9. ) The Nations will do homage to the Jews upon their Conversion : whereas hitherto they have been dispersed among , and subdued by the Nations ; are objects either of scorn or pitty to all Mankind where ever they are ; n n Isai. 66. 14 , 15 , 16. a great overthrow will be given to their open Enemies ; which is yet to come . o o Isai. 66. 23. ( & ch. 56. 1-8 . & 42. 4 , 16 , 21. ) The converted Jews will turn to Jehovah Christ ; and will constantly and continuedly serve him according to Gospel Institution ; particularly by observing the Seventh-day Sabbath , in his Sabbath : which expression is used p p Numb. 28. 10. elsewhere ; referring to the Seventh-day Sabbath . When these things shall come to pass , the LORD will make crooked things to be streightness before his people ; when that Law of his , to which the Isles do expect shall be magnified , and made honourable , as the Giver of it , also will be . So great and so glorious things being to come , so long after Isaiah's Prophesyings : Such as whereof all the World could not have foretold ; these are confirmed and verified by the Testimony of the Father , in his Son , by his Spirit in his Word . As for what is Prophesied of by q q Ezek. 46. 4. Ezekiel concerning the new Temple , or Church state , where especial direction is given for the service of the Sabbath-day ; this doth confirm and establish the Seventh-day Sabbath to continue under New Testament times . For it speaks of such a Day of Sabbath , in the same Week , as has six working Days going r r Ezek. 46. 1. before it : which is s s Exod. 20. 8 , 9 , 10 , 11. expresly according to the same Law proclaimed Mount Sinai , as one of the ten Words . That , which is alledged t t 2 Pet. 3. 13. out of Peter , was a Prophesie long after Christ's Resurrection and Ascension , u u 2 Pet. 1. 14. a little before Peter's death ; and not long before the destruction of the Temple , and of the Jews ; which had a quite contrary Face and Nature from the glorious Renovation foretold . Those new Heavens and new Earth that were prophesied , were at that time of Peter's writing the Epistle , in the Promise , unfulfilled : such as were yet w w 2 Pet. 3. 12 , 13. expected , and look'd out after : and the whole Discourse doth manifest , that it was not then accomplished . x x 2 Pet. 3. 10. ( compared with Rev. 1. 10. & 16. 〈◊〉 . ) That day of the LORD ( the same LORDLY Day spoken of in the Revelvtion , the great providential Day of his LORDLY Appearance ) was not then come , it y y 2 Pet. 3. 7 . -18 . Peter's time : The Heavens were not then passed away with a noise , they were not then perished in flames by fire ; the Elements were not then burnt and loosed , or dissolved and melted ; the Earth , and the works that were therein , were not then burnt up . The Heavens which are now ( saith he , speaking of those that were in his Day and Time ) and the Earth are by the same Word laid up as a Treasure ; and are kept unto fire against the day of Judgment , and of the Destruction of ungodly men , or of corrupt Worshippers . These things , saith he , shall perish ; They had not then perished : The day of the LORD shall come , It was not then come ; but they were to look for , and to hasten unto the coming of it : We , according to his promise , expect new Heavens and a new Earth , wherein dwelleth Righteousness : We look for these things , They were as yet but in the Promise : They were under the Expectation of Believers : They looked for them , but they did not then see and enjoy them actually , in their real Coming ; for they were not as yet come . Thus also that Prophety by John , in the z z Rev. 21. 1 , 2 , 3 , 4 , 5. Revelation ; when he had a Visional sight of a new Heaven and a new Earth , upon the passing away of the first Heaven and the first Earth ; and when he saw the Holy City , and the New Jerusalem ; and when a great Voice out of Heaven had told him , that God would wipe off all tears from the eyes of his Covenant-people ; and that Death should be no more , neither mourning nor crying , nor any more trouble ; for the former things should pass away . He that sat upon the Throne said , Behold , I make all things new : Write , for these things are true and faithful . Is it not evident here , that this Prophetie was many years after the Day of Christ's Resurrection ? And must not the Fulfilling be after the Prophetie ? Is there not enough in this very place to confute the Objector's Arguing ; Is the first Heaven and the first Earth yet passed away ? When ever was this fulfilled ? Is the new Heaven and the new Earth yet come ? Is the Holy City , the New Jerusalem , as yet come down from God a a Rev. 21. 2 , 10. & 3. 10. out of Heaven ? Are there not tears found in the eyes of the LORD'S people , to be wiped away ? Is there not death still ? Are these former things yet passed away ? Is not the LORD He , who then foretold , that he would make all things new ? John saw in a Vision , and heard in a voice , they would be so made ; but they were not actually so excellent on earth in John's Day and Time . For there will be this new face of things in the Churches of Christ on earth : This New , Holy City , Jerusalem , is not said to go up to God , into Heaven ; b b Rev. 21. 2. but it doth come down from God out of Heaven . c c Rev. 21. 3. God will renew his Covenant with his people , and he will Tabernacle with them . d d Rev. 21. 22. God will put away Humane Ordinances , Inventions , Impositions , and Traditions , to set up his own Institutions , all the Laws and Orders of his New House , in their Purity and Power . e e Rev. 21. 23-20 . The Nations shall receive Light from this New Church ; so shiningly enlightned , so clearly taught of him . f f Rev. 21. 27. Church-Discipline shall be revived , set up , and exercised : Distempers , Diseases , and Ulcers , of Spirit , of Soul , and Body , shall be healed , and cured , and removed , g g Rev. 22. 2. by the Medicinal leaves of the Tree of Life . All which do belong to a Church-State here on earth . If other passages in this Book of the Revelation be collated , it will appear , that many things foretold to go before this , are not yet fulfilled : h h Rev. 1. 7. & 7. 1-8 . For there must be another manner of Conversion of the Tribes yet : of all the Tribes ; which do include the Ten of Israel , as well as the Two of Judah and Benjamin ; The twelve thousands of the several Tribes . i i Rev. 16. 1● , &c. The New Church was to be erected , after that the See of the Beast was overthrown . k k Rev. 16. 12. ( compare Psal. 68. 29. & Isai 24. 21. ) The Returning Jews are called the Kings of the East . There will be a laying dry the l l Rev. 16. 12. ( Isai. 11. 15. ) Waters of Euphrates ; as those of the Red Sea were of Old , for Jehova's Redeemed ones to pass thorow . m m Rev. 16. 17-21 . The Turkish oppressing Tyrant will yet further destroy many of the Jews ; which grand Enemy shall at length be quite destroyed , utterly ruined , and his Power shall be broken to pieces . n n Rev. 19. 17-21 . Joel 3. 2. The very place of this Conflicting Battel is particularly mentioned , where his Overthrow shall be : o o Rev. 2. 9. & 3 9 : & 21 & 22 chapters . And there will yet be a glorious Christian Church of returning , believing Jews erected ; p p Rev. 21. 23 , 24 , 25. from whom other Nations shall receive a shining Light , giving them Honour , doing them Homage ; and bringing in their Glory to them ; whom the King of Saints so much will delight in , as to dignifie them with the Glory of his presence ; q q Rev. 22. 4 , 〈◊〉 . compleating and perpetuating their Purity and Peace , their Holiness and Happiness : So that these are Works , which were never yet so finished , and which yet remain behind to be done .

That Prophesie in r r Jer. ●1 . 22 , 31 , 32 , 33 , 34 , 35 , 36. 37. Jeremiah doth speak much the same thing : For there is foretold the destruction of the s s Jer. 30. 23 , 24. Enemies of the Jews , which will be in the last days , the usual expression setting out the accomplishment of this glorious Mystery , as other Scriptures do declare : t t Jer. 32. 1. Then will Jehovah renew a Covenant with all the Families of Israel ; All , with the ten , as well as with the other two Tribes . Here also is , u u Jer. 31. 8 , 9. the place expressed , from what part of the inhabited Earth their return should first be , even from the North. The Call would be to the generality of that people to come unto Christ , and so great a multitude would be converted to him , as were not to be numbred by man . Jehovah himself would be their Conductor and Leader in the way of their Return : The LORD 's providential appearance would be so wonderful in this , that w w Jer. 30. 10 , 11. the Nations afar off , and remote in distance from them , would upon report hereof brought unto them , much praise Aelohim for his Grace and Favour towards his People . The Lamention was foretold then , would be great x x Jer. ●1 . 15-20 . ( compare Zach. 12 10 , 11 , 12 , 13 , 14. ) when Innocents were slain at Christ's Birth ; but for greater in the latter Days , after that ; when the Israelites would repent and turn unto Christ : then should they return home to their own Land , to dwell in their Cities : Their Enemies would be overthrown by a z z Jer. 31. 22. Woman ; these Converts should peaceably inhabite their a a Jer. 31. 23-38 . Country ; y Jer. 31. 21. and become very happy in being made , a pure glorious Church : b b Jer. 31. 31 . -37 . The new or renewed Covenant would be firmly ratified , and surely established with them : c c Jer. 31 38 , 39 , 40. Jerusalem would once again be rebuilt . Have these gladtyyings , yet had their through fulfilling ? are they not Works yet to be performed ?

That other Scripture in the Epistle to the d d Heb. 8. 8 . -13 . Hebrews , has the same Import and Design , as to the Covenant , and the renewing of it . Here is no determinate Day of Christ's Resurrection mentioned ; when this Promise was to have its exact precise fulfilling : and if we would point any particular time more than other , according to this kind of arguing , it was rather the Fruit of Christ's e e Heb. 8. 1 , 4. Ascension , if it relate to those times so near Christ , when this High Priest entred into the Holy of Holies : For this Chapter doth more particularly set out the High Priesthood of Christ , entred into Heaven with Blood , and with Incense , satisfying and interceding there ; fitting at the Right hand of his Father ; Raigning ; having all Power ; sending Messengers to teach his People ; and so is more consummately a glorious Priest , King and Prophet together ; actually bestowing upon Believers all those purchased , covenanted Blessings , for which he intercedes on their behalf ; as Pardon , Peace , Grace , Mercy , Reconciliation , Assistance , Acceptance , and such like : which he did for Believers before , but in another way of dispensing : For , whilst he remained on Earth , even after his Resurrection , till he ascended into Heaven , the Levitical Priesthood did continue . So that , the Honour is more in some respect put upon Christ's Ascension , if we will date these new things about that time , when Christ went up into the highest Heavens : For , then more especially , was the f f Heb. 10. 19 , 20 , 21. new and living Way new made , by Christ's entring into the Holy of Holies , into the highest Heaven . As to what doth relate to the New Testament Ministration , as such more spiritually dispensed , we have several times acknowledged , that without making any change in the sum and substance of the Christian Religion , in the Law of the ten Words . The Author of the Epistle to the Hebrews , doth set out the excellency of the New Testament , above and beyond the Old , as to the clearness and gloriousness of dispensing the same Truths and Things of God , which were of old under a darker administration . g g Heb. 10. 15 , 16 , 17 , 18. ( compare 2 Cor. 2. 3 , 15 , 16 , 17. This new Covenant spoken of , has had in all Ages , since the writing of that Epistle , some particular fulfillings , when the Regenerating Spirit doth write the Holy Law of the ten Words , on the two Tables of the Mind and Heart of any person and people , especially if they be of the converted Hebrews , who are more eminently concerned in this Promise , the most of which is yet behind unaccomplished , and waits for the larger conversions of that people , in days yet to come : For that is a prophetical Scripture , yet taken out of that place in Jeremiah , which has been spoken unto already , and which is again mentioned h h Rev. 212 , 7. towards the closing up of the New Testament Canon , as reserved for one of the choicest Blessings of the last days . The newest things then , will be the last things , called therefore the i i Tempora Novislima . This is comparatio voce rantum , ubi vox con. enit , significatlo dissentit : ut Novus New , Novislimus Last , See Danesius's Lat. gram . pag. 65. newest Times : k k Rom. 8. 19 — ●5 . For the fulfilling of this , the whole Creation doth groan and wait , especially those who have the First Fruits of the Spirit ; they groan in themselves , expecting the Adoption , Redemption of their Body : The rest of the Creation long to be delivered from the wrong that is done to them by fallen Devils , and by sinful men : They labour under their subordination to vanity , their oppresling servitude , their travelling pain , their use and service being so quite perverted from what it was at their primitive make : and they shall be freed , when the New Created-State shall come : For which , Holy longers do expect and hope , when Tzijon shall put on her Royal Ornaments , when the new Heavens , and the new Earth shall appear clothed with their new glorious Dress : when the Elect have been all gathered in unto Christ ; when the Saints shall be possessed of the full and whole of their Heavenly Inheritance , to which they are adopted ; of their glorious Liberty , to which they are appointed ; from remaining indwelling Sin , to a complete Holiness ; from persecutions , temptations , sorrows and other troubles , to an uninterrupted peace , and happy Sabbatism ; from their strange Country , where they meet with such unkind usage , to their purchased Home , and prepared Palace in their new City ; when their Body shall be more perfectly Redeemed , that it may be transformed into a likeness unto Christ's glorious Body , together with their Spirit and Soul ; all together , fully to injoy this God in Father , Son and holy Spirit , for ever to glorifie him in consort with the blessed Inhabitants of that Heavenly Country ; where they may have all their waitings for fulfilled ; all their Prayers answered ; all their longings satisfied ; all their capacities filled up with a suitable good : Then shall groanings pass into shoutings ; and sighings into singings ; O for that day ! O who will give this ! O how could Hearts sick of Love for more of Christ in clearness of Vision , and in fulness of injoying , even leap out of the Body ; and forthwith give a spring into Glory ! O how good is it to be here / But I must come down to this Mount , and do further work yet , for my LORD and Master .

I am now to evidence from the Scriptures of Truth , that there was a Covenant of Grace under the Old Testament Administration . This Doctrine of Grace is that , which must lay the foundation for an after assertion of mine about a Law of faith , under the Old Testament ; For l l Rom. 4 ●6 . Grace and Faith are companions : Rich Grace , abounding Mercy , free Love , from the Father , in and through his Son Christ , revealed to and in his people , doth by his Spirit in his Word , Inwork the Grace of Faith in them , and calls forth acts of Faith from them ; that Christ may be made to them , Wisdom , Righteousness , Sanctification and Redemption ; that no flesh might glory in his Presence ; but that those who glory , mighty glory in the LORD : and saving justifying Faith doth bottom upon the Power and Truth of God ; manifesting his unchangeable free Grace to Believers ; giving them this Grace of Faith , whereby they apply Christ and his Righteousness unto themselves , for their justification in the fight of God , making them to acknowledge , that m m Ephes. 2 , 8 , 〈◊〉 . they are justified , accepted and saved , not of Works , neither of themselves , but by Grace , through and for Christ .

In Order to the Augmentation of this Holy Science , I would propound these Questions to further Disquisition .

Q. Whether , where ever in the Old Testament , he that appeared as a Man , or as an Angel , and withal is called Jehovah , be not always Christ , manifesting himself under that Dispensation of Grace ?

Q. Whether , if all the Hebrew Words , which in the Old Testament do set out Grace , Mercy , Sweet Savour , Acceptance , free Favour , Covenanting , Atonement , Reconciliation , Propitiation , Pardon and such like ; withal Synonyms and Phrases relating thercunto . If all these were put together , it would not bring great Light to this Doctrine of a Covenant of Grace ?

Q. Whether there be clear Scripture-Evidences , that ever there were any Covenant made between God and Man , of Salvation by Works only , without Free Grace in a Mediator , on God's part ; and without Faith in a Messiah on Man's part ? So that Man's Justification and Eternal Life was solely and merely upon this one only condition of mans perfect , perpetual , absolute , personal obedience to the whole Law of God , to all and every of his Commands .

Before I pass more thorowly into the Proof of a Covenant of Grace under the old Dispensation , it may be of some use to open that expression of a New , or a Renewed Covenant , n n Jer. 31. 31 , 32. Heb. 8. 9. in the Prophesie of Jeremiah , and in the Epistle to the Hebrews . o o Chadash . 1 Sam. 11. 14. Psal 51. 10. Iam 5. 21. 2 ●brou 15. 8. Psal. 03 5. Job 10. 17. Psal. 104. 30. Isal. 61. 4. Lev. 23. 16. The Hebrew word for New is several times rendred Renewed by the English Translators themselves ; as the Reader may see in the Scriptures cited in the Margin : the Hebrew often signifying , not New for the Kind , but another of the same thing for Kind : The same word , which is in Jeremiah , A Covenant Renewed ; as New Days , and New Mercies , are Renewed Days , and Renewed Mercies p p John 13. 24. 1 John 2. 7 , 8. 2 John 5. Thus a new Commandment of Love , is a Renewed Commandment of the good old duty of Love , q q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus also in the Greek Language , in that forementioned Instance ; it was an old Command renewed and revived : So it is also in the r r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To renew ; in the composition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to renow . 2 Cor. 4. 16. Col. 3. 10. Rom. 12. 2. T it 3. 6. Verb. Hence the Renewing of our Mind , and the Renewnig of the Holy Spirit . That it has this sense in the eighth Chapter of the Epistle to the Hebrews , will yet more clearly appear ; when I shall discover , that all and every of the particulars expressed in that Covenant , are such as have been , as were in their nature , real Existence , and actual Being , under the Old Testament dispensation .

In this , as in other great Undertakings in this Treatise , my Calls are more vocal than others from the LORD ; to commit my soul by well doing , unto this Faithful Creator , and loving Redeemer , Jehovah Christ . Considering the much opposition I have met with heretofore , about this and other such Enquiries ; and may yet further be exercised with . But he who made all things is also the Head of the Body ; of his Body the Church ; that in all he might hold the Chief . For so it pleased the Father ; who in , and through , and by his Son , has in all Ages of the world , manifested and dispensed much of the freeness of this Love , and of the Riches of his Grace ; which that s s Rom. 4. 16. Heb. 6. 13 - . 18. it might be made firm unto his people , he hath put into a Promise , made sure with his Oath .

That Covenant which Aelobim in Christ made with his people , was a Covenant of Grace ; one and the same both in the Old and New Testament , differing only in the manner of dispensing : As also is the whole of the Christian Religion t t Ephes. 1. 3 , 4 , 5 , 6. one and the same in both , for Doctrines and Duties , for Graces and Privileges , and such like parts of this Religion , which doth vary only in the several ways of Administration .

By a Covenant of Grace , I mean the LORD'S free promising of Life , of Wisdome , of Righteousness , of Sanctification , of Redemption , of all good things to his people , believing in Christ ; who are thus specally favoured by him . The Instances which I shall particularize in , will be those after Adam's Fall . Such a Gracious Covenant the LORD made with his people , who were under the Old Testament-dispensation . u u Gen. 3. 15. How much of Grace was there put into that one comprehensive Promise , The Seed of the Woman shall bruise the Serpent's head .

I shall gather a little out of that full store of this which is to be found , and put it together . w w Gen. 6. 8 , 9. Noah was one that found grace in the eyes of Jehovah ; a just man , perfect in his Generations ; he walked with Aelohim . It is one of Jehovah's Names , that he is gracious : And it is the special privilege of his people , that he has a peculiar favour for them . x x Rom. 4. 4 , 5. & 11. 5 , 6. This Grace doth Paul , in what he wrote to the Church of Rome , oppose unto Works , and unto Debt : It was the free meroy of God , in Christ ; Noah did not deserve it . And it was y y Heb. 11. 6 , 7. by faith that Noah pleased God , and served him with acceptance . With this Noah did Aelohim establish his Covenant , that Noah should enter into the Ark ; he , and his Sons , and his Wife , and his Sons wives with him ; where they should be saved from the common drawning : Noah in faith , and in abedience , prepares the Ark to the saving of his houshold ; through the which be condemned the World , and was heir of the righteousness which is by faith ; as is mentioned in the Epistle to the Hebrews . z z 2 Pet. 2. 〈◊〉 . & 1 Pet. 〈◊〉 . 19 , 20 , 21. Peter calleth him , A Preacher of Righteousness . That this was typical , and had some further spiritual meaning in it , the same Peter doth declare , by shewing , that Baptism under the New Testament was an Anti-type to this , an answerable Figure , saving of Believers by the Resurrection of Jesus Christ . This Doctrine of the Free Covenant of Mercy , of Righteousness , and of Salvatiou by Faith in Christ , did Noah commend to his hearers ; and it was sealed up towards the Faithful , in that wonderful deliverance in the Ark , which did shadow forth Salvation through Faith in Christ , and that Believers , of the Posterity of Noah , should be Heirs by Faith of the righteousness of Christ ; which was in this Type made a special Free Covenant with them ; whilst the unbelieving and unperswadable , the impenitent and disobedient , living and dying such , would perish and be destroyed . a a Gen. 8. 20 , 21. Heb. 13. 10. After the Flood , Noah thus saved , builds an Altar to Jehovah , which was a Figure of Christ ; by whom we are to offer the Sacrifice of Praise , always unto God ; as is interpreted in the Epistle to the Hebrews : It is Christ , the spiritual Altar , who doth sanctifie the offering , and the gift . On this Altar which Noah did build , Noah offered up burnt Offerings of every clean Beast , and of every clean Fowl . The LORD Christ was hereby Typified , who performed his Office of Mediation , as in all the other parts of it , so in the discharge of his Priestly Function , offering up of himself a propitiatory Sacrifice to God his Father more especially , for those whom the Father gave unto him : This he did by the everlasting Spirit without spot : This was signified hereby , expiation , and the doing away of sin , by the slain Sacrifices of Christ himself : Jehovah smelled a smell of rest , in what Noah did ; graciously accepting of the Sacrifice thus offered : and again makes a Covenant with Noah , of rich Mercy in Christ : by and through whom Believers should be freed from the Curse . For another confirmation of this gracious Promise , the LORD makes it sure unto Believers by a sign . He gives them a b b Gen. 9. S. -17l visible Token at some Seasons , for the encouragement of his peoples Faith , that when they saw him giving his Bow in the Cloud , they might believe , that he would remember his Covenant , that they might rest on him , and on his faithfulness , in the true performance of the Word of his Grace . c c Isai. 34. 9 , 10. This Covenant made with Noah , that there should not be any more a Flood , to destroy the Earth , doth the Prophet Isaiah apply to the Covenant of Grace , made with Believers in Christ , confirmed by Oath . For , as he swore , that the Waters of Noah should no more go over the Earth , so he hath sworn , that he will be no more angry with his Covenant-people , nor rebuke them ; And the Rainbow , which is a visible sign of his special Favour , is both in Ezekiels Vision , and in the Visions of John , in the d d Rev. 4. 3. & 10. 1. Revelation , used as a sign of Grace from God to his people in Christ : It was a gracious Testimony of Christ's glorious Majesty .

This Covenant of Grace was afterward e e Gen. 12. 1 , 2 , 3. & 15 5 , 6. & 17. throughox● . & 18. 18. & 22. Acts 3-25 . Rom. 4 9-23 . Gal. 3. 6 . -18 . Luk. 1. 72 , 73. Heb. 6. 13-18 . renewed to Abraham ; and that , several times ; wherein Jehovah did promise to bless him , and to bless all the Families of the Earth in him , in the promised Seed , in Christ . Abraham is called , The father of all believers . The LORD Christ appeared unto Abraham about eight times , unto Isaac about three times , and unto Jacob about seven times , for the more establishing incouragement of Faith in his Promises ; so many we have upon written Record . This free gracious Covenant and Promise , doth Paul in his Epistles , to the Romans , and to the Galatians , affirm , improve , and apply . It was sealed by Circumcision to Abraham : and that which was sealed was the Righteousness of Faith ; and his Faith was therein confirmed by Jehovah's Oath , as the Scriptures in divers places have recorded : It was full of Mercy and Favour , and Jehovah forgets it not : but , as he hath remembred , so he doth and will remember for his people , this his holy Covenant . f f Gal. 3. 16 , 17. The Covenant of the Law proclaimed afterwards at Mount Sinai ; could not disanul this Covenant with Abraham ; which was confirmed afore of God in respect of Christ : as Paul argues with many convincing Arguments : especially two , if this be well considered , that g g Exod. 19 & 20. Chapters . there was a Covenant of Grace in that Covenant at Mount Sinai ; which Jehovah , the Aelohim of his people , did then and there strike with his people at Horeb. The Typical Signs and Shadowing Figures , delivered more privately there unto Moses ; together with the many annexed gracious Promises , relating thereunto , with respect to Priest , Sacrifices , Altar , and such like , do cast a clearer shining Light upon this , before the Eyes of every Spiritual Discerner , that will diligently compare the New Testament Commentary , particularly the Epistle to the Hebrews , upon that part of Moses's Book , where the Veil , that was upon the Face , is taken off .

And , if further , this may also be demonstrated concerning the Law of the ten Words , which was proclaimed with more open Solemnity , and glorious Majesty , that this also has in it the same Covenant of Grace , the Kingly Law will then the more commend it self to the hearts of all the Disciples of Christ .

This Law has in the Scriptures , the Name and the Thing of a Covenant of Grace . It is called a Covenant , such an one as has Gràce in it ; For , if we consider it , as having the supperadded Law of Types and of Figures , annexed to it ; So h h Heb. 9. 18 , 19 , 20 , 21 , 22. Exod. 24. 6 , 7 , 8. this Covenant was not dedicated without Blood . The patterns of heavenly things were purified by the Blood of Sacrifices , whereby Christ was held forth as confirming the Promises to Believers by his own Blood . The Prophet Haggai makes mention of i i Hagg. 2. 5. this Covenant , made with them in Christ . And Paul in declaring the Priviledges and Advantages of that People , doth reckon up these , that they were the adopted people of God , the k k Rom. 9. 4. Ark of the Covenant , in which the ten Words was put , were amongst them , was their Glory ; all full of Grace ; there were the Covenants ; the two Tables of them ; the Law-giving , and the Instituted-worship , was theirs ; and so were the Promises too , which went along together with those other favours . l l Ephes. 2. 12. So that , to be estranged from the Citizenship of Israel , was to be strangers to the Covenants of Promise . m m Exod 34. 28. The Words there spoken are called , The Words of the Covenant : The two Tables on which the Words were written by the Finger of Aelohim himself , have the name of the n n Exod. 34. 28. Deut. 10. 2 , 3 , 4 , 5. Tables of the Covenant , of the Testimony , of the Tables of the Testimony : The o o Exod. 25. 16 , 21. & 40. 20 , 〈◊〉 . & 26. 33. & 30. 26. & 15. 22-25 . Ark into which the Law of the ten Words , and this only was put , is honoured with the Title of the Ark of the Covenant , the Ark of the Testimony , covered over with Mercy , and crowned round about with Gold and Grace : The Tabernacle in which this Ark was treasured up and kept , is said to be p p Exod. 38. 21. Numb. 1. 50. 53. & 10. 11. the Tabernacle of the Testimony . O how full of Grace is all this ! Consider well who was the Law-giver ; Jehovah Aelohim , from the Father , in the holy Spirit , by the LORD Christ , spake with lively voice , q q Deut. 5. 3 , 4. and so on to the 25 verse . faces in faces , and this unto all the people . It was this Christ who was Administrator and Dispenser at Mount Sinai : He was the Proclaimer of his own Kingly Law there , as hath been already proved by the Scriptures . It was he , whom the Father gave r r Isai . 42. 1-6 . for a Covenant of the people . He who is s s Gal. 3. 19 , 20. the Mediator of the Covenant : He who was the t t Mal. 3. 1. Angel of the Covenant : u u 2 Cor. 1. 20. Dan. 9. 24-17 . Rom. 15. 8. Gal. 3. 14-17 . Rom. 10. 4. Acts 10. 43. He who was the Confirmer of the Covenant : He who ever was , is , and will be , the foundation , the ground-work , the substance , the comprehensive of the whole Covenant of Grace . He in whom all the Promises of God , as many as there be , are Yea and Amen ; Truth and firmness it self , faithful and unchangeable as he himself is . This Law it self had much of a Gospel Design in it ; In the preparation that was made for the giving and receiving of it ; there were precious Promises made to that people , who were then about to be taken into Covenant with Jehovah Aelohim : A God in Christ ingaged that , if hearkning they would hearken to his Voice , and keep his Covenant , w w Exod. 19 4 , 5 , 6. 1 Pet. 2. 9. Tit. 2. 14. Mal. 3. 17. they should be a peculiar treasure unto him above all peoples : He would take them for his own proper Goods . The same thing is mentioned in the New Testament ; Christ purchased to himself a peculiar people .

So Paul kept close to this Expression ; and that of Peter is much the same , in his first Epistle ; though expressed by another ; A people for peculiar possession ; these are they whom Christ Buys and Redeems to himself , for his own special use and service , they are singularly dear unto him . So is that Prophesie and Promise in Malachi . How rich , how free is this Grace ; that Jehovah chose his people x x Deut. 32. 9. for his portion ; as Moses thankfully confesseth in the words of one of his last Songs : They were that part which he had marvellously separated unto himself ; his Heritage , as by Li●● allotted to him , whom none other can challenge as their Propriety . y y Deut. 7. 6 , 7 , 8 , 9. Rom. 11. 〈◊〉 , 〈◊〉 . This People he chose above all Peoples that are upon the faces of the earth : Not for their Multitude above all Peoples did Jehovah set his love upon them , and chuse them , for they were the fewest of all peoples ; but because Jehovah loved them , and because he would keep the Oath which he had sworn unto their Fathers did Jehovah bring them out with a strong hand , and redeemed them . The Election was of his Grace , not of any worthiness in them . This Jewel was dear unto him , and he promised a further honour that he would put upon them ; They should be unto him a Kingdom of Priests , and an holy Nation . Is not this the self-same thing which is mentioned , as the Covenant-privilege of God's chosen ones under the New Testament-dispensation of Grace ? For z z Pet. 2. 5 , 9. Rev. 1. 5 , 6. to this phrase doth Peter keep , and so also does John in the Revelation ; who doth give glory unto the LORD Christ , that he hath made his people such now unto God his Father . How full are the treasures of this Grace ! O , what an honour did Jehovah put upon that People , whom he so brought unto himself ! How signal a favour was this to his Israel !

If we look into the Ten words themselves , a a Exod. 20. 1 , 2 , 3 , &c. Deut. 5. 6 , 7 , &c. do they not begin with a gracious Covenant ? I Jehovah , Thy God . This he made over to his People in a special manner , there being no higher , no greater Good than himself ; none so high , none so great as he : He is all Good in one ; whatever Good there is , it is in and from him . They are the Blessed ones , who have this Jehovah for their God . b b Psal. 14● . 15. O , the Blessedness of such ! thus sweetly sung the Psalmist . This is the choice part of their happiness , who enjoy this privilege by his Gracious Covenant , and peculiar favour . Under every Dispensation of Grace , c c 2 Sam. 23. 5. this is mentioned as the summ of all good ; for this is all the Salvation , and all the desire of Believers . To be For or To a God unto that People , d d 2 Cor. 6. 16. Rev. 21. 3 , 7. Heb. 8. 10. Jer. 31. 33. Deut. 26. 16 , 17 , 18 , 19. is the substance of that Covenant of Grace , which God hath made with his People in Christ : So it has been to this day ; and so it is revealed , that it will be renewed and revived in the purest and best days . When he gives himself to any , he gives an Inheritance of all things to such .

As e e Exod. 20. 2 , 5 , 7 , 10 , 12. this doth bring in the first great Word or Command , so also is it expresly put into the Second , into the Third , and into the Fourth ; into every Word of Command of the First Table : In the Second Table also , we may find it in the Fifth Word . And those that will diligently observe , and duly apply it in their reading of the Holy Scriptures , may discern it to be a rich Portion , going along with every one of the Ten Words in particular , as well as made over to all of them in general ; especially with respect to the Fourth Word . It is remarkable in Moses's repeating of this Law , that in his going over of the Law for the Seventh-Day-Sabbath , this Covenant of Grace , I am Jehovah , Thy God , is f f Deut. 5. 12 , — 5. four times expresly mentioned : besides the Type of Spiritual Redemption by Christ ; which is also about thirty nine years after Christ's first proclaiming of this Law at Mount Sinai ; superadded , and expresly put into this Fourth Word , as a forcible Reason to engage Obedience to this holy Precept : The Figure of which Salvation by Christ , and of his delivering of his people from their Spiritual bondage and misery under Sin and Satan , is a choice part of the Covenant of Grace . This is that which doth lead in the Ten Words : By this manifested Grace doth he invite his people to Faith and Obedience . His Israel of Old had Redeeming mercy put into the beginning of this Holy , Just and Good Law ; who were redeemed , not only from outward Slavery , but also from the Idolatry of Egypt , g g Ezek. 20. 7 , 8. 2 Sam. 7. 23. as the Prophet Ezekiel hath declared ; and from the false Gods there , so hath Samuel discovered in his Second Book . And they had a Promise of other mercy in the h h Exod. 20 , 6 , Second Word , which Jehovah would do unto those , who loving him , and keeping his Commandments : They should receive Mercies , Benefits , Loving kindnesses , Bounties from him .

It is further note-worthy , that most of the Ten Words , even Eight of them , as they are in the two Tables , are exprest in that manner , that they are Precepts and Promises too , such is the significancy of that Future-tense in which they run ; and the other two , that is to say , the fourth and fifth , i i Lev. 19 3. & 26. 2. Ephes 6. 1 , 2 , 3. Mat. 15. 4. are put into the same promising , as well as commanding way , in the same Book of Moses in another place : and the particular Duties and Graces , required in those ten Words are somewhere or other covenanted by Jehovah Aelohim , to be given to his people in other Scriptures ; as to love him ; to fear him ; to delight in him ; and such like ; he will inwork in them what he doth require of them . O what abundance of riches of Grace is here !

If you meditate upon what did accompany the ten Words , and what was annexed to them , what were all the Shadows and Figures , and Types , but a significant Commentary upon the Covenant of Grace ? What was the true spiritual meaning of all these superadded Patterns , but to set out Christ , and all those special benefits , which Believers have and do injoy in him , of which the followers of Christ , under that Dispensation of Grace , had a free participation ; as the Disciples of Christ have now ? k k 1 Cor. 10 1-4 . Act. 15. 11. & 10. 43. Rom. 10. 4. they fed on Christ , in their Manna from Heaven ; and they drank of Christ in their Water from the Rock . By the Grace of the LORD Jesus Christ , they did believe to be saved the same way , as Believers do now : Peter put no difference between them and us , but only in the manner of dispensing . What shall I say more , of all the Signs and Seals , l l The Sacrifices , the Oblations , and much more , that might be spoken of . under that Administration , of the free favour of Jehovah Aelohim towards his Covenant people ? What was all this , but a Gospel-Teaching , an applying of the Covenant ? Take but off the Veil from them , and they appear much with a face of shining Grace . Was not the Virtue and Efficacy of Christ's death under that dispensation of Grace ? He was the Lamb sl●in from the Foundation of the World ; so he is said to be , in the m m Rev. 13. 8. Revelation . Christ's satisfaction and intercession was available for his Covenant people in Moses's time . The Book it self wherein Moses did write all the Words of Jehovah , is called , n n Exod. 24. 4 , 5 , 6 , 7 , 8. Heb. 9. 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25 , 26. & 10. 10 , 14. Mat. 26. 28. Mar. 14. 24. Luk. 22. 26. The Book of the Covenant . This Book on the Altar , was sprinkled with blood to be sanctified thereby ; which blood is also called , The blood of the Covenant . The people also were sprinkled with the blood of the Covenant , in the sprinkling of the twelve Pillars , which did represent them , that is , the twelve Tribes . This Covenant or Testament at Horeb , as the Author of the Epistle to the Hebrews , hath observed and declared , was not dedicate without blood . These were Patterns , Anti-types ( and the Types must answer the one to the other : ) of the heavenly things , and they were purified by the blood of those Sacrifices , signifying , that the LORD Christ , by his death should sanctifie his people unto himself , by the blood of the New Testament ; in a clearer manner of dispensing , and fuller measure of accomplishing , though otherways , one and the same Covenant of Grace . Moses called upon the people to behold this , which Scripture is explained in what is written to the Hebrews ; this is the Blood of the Covenant , or of the Testament , which God hath commanded unto you . o o Heb. 9. 11-18 . Thus was the Covenant of Grace under the Old Testament confirmed by the Blood of Beasts , exactly answering unto the same Covenant of Grace , under the New Testament ; which was confirmed by the Blood of Christ . p p Acts 10. 43. There was free remission of sins : acceptation of the person , and of the service , for in the through Christ , then as there is now . All the Prophets do give witness unto Christ ; that , through his Name , whosoever believeth in him , shall receive remission of sins . This doth further appear in Moses's repeating over in the latter part of his Book , the same Covenant which Jehovah Aelohim made with his people at Sinai ; wherein he doth at large discover , how much rich Grace , and free Love , a God in Christ had manifested towards that people in Covenant with him : The Book commonly called Deuteronomy is a second Declaration of the same Covenant of Grace , repeated , renewed with their Children ; renewed with Israel ; the same made before ; only with some clearer Revelation of Christ , and of Blessings by him , and of inlarged , explained promises . It was the same Covenant of Grace , which was also solemnly renewed with , and by the people of God , at their return from the Captivity of Babylon , as may be seen in the Records of Ezra , and of Nehemiah . The same Covenant of Grace , also which the LORD makes with his people in Christ now . And q q Jer 31. 31-34 . Heb. 8. 10-13 . the same which he will revive and renew with the new formed created people in the latter days . Who shall not so break Covenant as those Israelites in the Wilderness of old did , but shall be more stedfast and faithful to God , who will be so graciously in Covenant with them . Those promises in Jeremiah , repeated in the Epistle to the Hebrews are if not peculiarly , yet at least chiefly , made to the house of Israel ; the ten Tribes , as well as Judah , have their part in them , Ephraim setting out the Israelites of the ten Tribes : They shall come from the North , and be generally called , an innumerable multitude ; they shall dwell in their Cities in their own Country ; their City of Jerusalem shall be re-edified ; their Estate shall be flourishing and happy to perpetual continuance ; with such other things , as were never yet throughly fulfilled . Which cannot be meant of their coming out of the Captivity at Babel : The promises relating to the New Testament Dispensation . And all this shall be in the r r Jer. 30. 24. compared with the whole of the 3● Chapter . last days , by which words this great Mystery is usually expressed .

This will yet further , be evidently demonstrated , in that , this Prophetie and Promise was renewed and revived several years after Christs Ascension into Heaven , as is clear by the mention of it in that Epistle to the Hebrews , and in several places of the Revelation . For the contrary to all this was some few years in the same generation or age after Christ's death ; the Jew 's were unchurched ; the City and the Temple were destroyed , according to Christ's foretelling , in what is written in that s s Mat. 24. 1-2● Book of his Generation .

All and every of the particulars expressed in the renewed Covenant , were before , under that Dispensation in Moses's time : They are also now made good unto this present Dispensation , according to the manner and measure of Administration , as the All-wise God saw and sees fit , which will be more clearly manifested , and more fully accomplished in the last times . And with this Prophetie both the Old and New Testament are closed . Let all and every of the Particulars pass under a Scripture-Examination . Will Christ give his Laws in the mind of his people , and write them in their hearts ? t t Psal. 37 3● ▪ Isai. 51. 7. Deut. 30. 1 , 2 , 3 , 6 , 8. & 6. 6. compared with the 5 ch. 2 Cor. 3. 3. So he did under the Old Testament-dispensation : The same thing was fulfilled towards and in a Covenant-people then . Thus in Moses's Writings , Jehovah Aelohim speaks to his People these words ( The Ten Words written in the Two Tables of Stone ) which I commanding thee this day , shall be in thy heart . These are the fleshly Tables wherein they shall be written . Thus the Psalmist in his time , in his describing the Just man , saith , The Law of his God is in his heart , it shall not stagger his steps . The Prophet Isaiah thus sets out the people of God ; They are a People , in whose heart is this Law . It was Solomon's advice in his u u Prov. 3. 1 , 3. & & 7. 1 , 2 , 3. Proverbs ; My Son , forget not my Law , but let thine heart keep my Commandments : Write them upon the table of thine heart . And again , a second time , in another place ; My Son , keep my sayings , and lay up my Commandment with thee : Keep my Commandments , and live ; write them upon the table of thine heart . Hath the LORD promised that he will be for or to a God to his people ? This was performed under the Old Testament . I have already shewed , that it is expresly put into the Ten Words several times . In Moses's time Jehova's people had w w Deut 26. 16-19 Lev. 26. 42 , 45. Exod. 3. 6 , 15 , 1● . & 4. 5. Psal. 73. 26. Lev. 26. 3 , 12. avouched , or had made to say , him to be unto them for a God : They owned and acknowledged him to be thus in Covenant with them , for the confirming of their Faith , and for the increase of their Obedience . I will remember unto them ( said Jehovah Aelohim , speaking of his Covenanting Israel , walking obediently : ) the Covenant of Ancestors ; them whom I brought forth out of the Land of Egypt , before the eyes of the Heathen , to be unto them a God : I Jehovah . Thus did he often in that Book of Moses , make over himself to his people in Christ ; such delight did he take in taking occasion to tell them , that he was and would be a God unto them . Was not here Covenanting Grace , and Redeeming Love ? It was the faine that was made before , with Jacob , Isaac , and Abraham , as sometimes the order of words is : In other places is mentioned , from Abraham downwards , to Isaac and Jacob : But in one place of Moses's Book it is mentioned , renewed and confirmed , going upward ; from the people near a deliverance in Egypt , to Jacob , to Isaac , to Abraham , the Father of the Faithful : Thus leading them to that former , and more ancient Promise , and Gospel-covenant of Grace in Christ , Believers could say in the Psalmist's time , that J. ●●lohim was their portion for ever . Hath the LORD graciously promised , that a chosen People shall be his people ? So they were of old , in Moses's days If ye shall walk in my Stntutes , ( thus spake he to them ) and keep my Commandments , and do them ; then I will walk among you , and will be to you a God , and you shall be to me a People . Jehovah hath avouched ( or hath caused to say , or to promise , by giving his , and by taking thy Word ) thee to be unto him for a People of peculiar Treasure , as be hath spoken unto thee , and to keep all his Commandments : For Jehovah's x x Deut. 32. Portion is his people , Jacob the Line of his Inheritance ; Ho hath divided and separated them unto himself , as his allotted part , and peculiar Possession ,

Hath he promised Covenant teaching and Knowledge ? This also was a Covenant privilege of Old . y y Exod. 6. 3 , 6 , 7 , 8. & 34. 5 , 6. Deut. 33. 2 , 3 , 4. He taught them his name Jehovah ; and made himself known to them by that name , in putting a Being into his Promises made to their Fathers , for their deliverance ; and proclaimed this Name to Moses . His people sate down at his feet , receiving of his Words . Thus were Christ's Disciples even then taught by him , as their Master . Thou , saith he to his people then , hast been made see to know , that z z Deut. 4. 35 , 36 , 37 , 38 , 39 , 40. Jehovah he Aelohim , none else besides him : And thou shalt know , and cause to return into thy heart , that Jehovah , he Aelohim ; in the heavens above , and on the earth beneath , none else . This doth particularly relate to their being instructed to acknowledge Christ's Jehovahship . a a Psal. 25. 14. & 5. & 51. 6. In David's time , the Secret of Jehovah was to them who feared him ; and his Covenant to make them for to know : He revealed in the inner Man of Believers the hidden Mysteries of Wisdom .

Will he be merciful to the unrighteousness of his Covenant-people , no more remembring their sins , and their iniquities ? The same free Mercy and Grace was manifested under the former Dispensation . b b Exod. 20. 6. & 3● 6 , 7 , 8 , 9. Psal. ●2 1●2 . Christ hath put it into the second Word or Command : and proclaimed it as his Name , when Moses went up into Mount Sinai ; as Jehovah had commanded him , taking in his hand the two Tables of Stone : Jehovah , Jehovah God , pitiful and gracious , long suffering , and much in Mercy and Truth ; keeping Mercy for thousands , forgiving iniquity , and trespass , and sin . Doth not the blessedness of man consist in this ? Whereupon Moses makes haste , and bows himself , and pleadeth this in Prayer ; Pardon thou , O LORD , our iniquity , and our sin . c c Lev. 1. 2 , 3 , 4 , 5 , 6 , chapters . Was not this the meaning of the Sin Offerings , and of the Trespass Offerings , with the annexed promises of Pardon , and of acceptation ? d d Exod. 25. 17-25 . compared with Rom. 3. 25. & 1 John 2. 1. & 4 , 10. Did not the covering Merch seat , which was altogether as broad as the Ark ( wherein were the two Tables ) preach this ? Did it not set out the merciful covering and propitiation of sins ? Was not this a precious Figure of Jesus Christ ? by and through whom , received by and through Faith in him , his peoples transgranssings of the Law of the ten Words , are freely , fully forgiven , and wholly covered ? How full are the Books of Moses ; of the Psalms , and of the Prophets , of this comforting Doctrine ?

So that all these Promises in the Covenant of Grace , have been , are and will be the same under both the Dispensations . All the difference is , that in the last days , there will be a more clear discovery of this gracious Covenant : A more glorious way of dispensing ; a more through inabling to the keeping of it . For to this especially , have the expressions of difference an eye and respect , between the old and renewed Covenant . Spoken of in e e Jer. 31. 31-34 . Heb. 8. 10-13 . Jeremiah , and in the Epistle to the Hebrews compared . There will be larger pouring out of the holy Spirit and blessing , from the Father in the Name of the Son ; in those latter purer times , that are near at hand : So that this Covenant shall not be broken , as it has been under former Dispensations of Grace ; but be better kept with more exactness and faithfulness , with more intireness and continuedness in the fulness and perfection of it . Halelujah : I will confess Jehovah with all the heart : Gracious He. He will Remember his Covenant for ever , toward his people . The secret of Jehovah to them , who fearing him , and his Covenant , to make them for to know . All the paths of Jehovah Mercy and Truth , to them that keep his Covenant and Testimonies ; and that remember his precepts for to do them . Have respect unto the Covenant ! For ever thou wilt keep for thy Saints , thy excelling Ones , thy Mercy and thy Covenant faithful to them .

The whole of the Christian Religion for Doctrines , Graces , Duties , Priviledges , and such like parts of that Religion , is one and the same under both the Old and New Testament . Is not the Word called the f f Col. 3. 16. Da●● . 8. 13. Heb. 12. 24 , 25. Word of Christ ? Is not Christ named the speaking-one , both by Daniel , and by the Author of the Epistle to the Hebrews ? Doth not Christ call himself , g g John 11 , 14. Rev. 19. 13. the Word ? and the Word of God ? Is not He the sum , and the subject matter of the whole Scriptures ? Is not he the Author of them ? Hath he not said of himself , he is h h Mat. 23. 8 , 9 , 10. the one Doctor or Teacher of his Disciples ? Is he not i i Acts 3. 22 , 23. Rev. 22. 6. 1 Pet. 1. 10 , 11. the great Prophet ? Is he not the LORD God of the holy Prophets ? Did he not at Mount Sinai , speak by his own voice from Heaven ? Was it not his forewithessing Spirit , who from him spake in the Prophets of old , declaring the sufferings that should befal Christ ; and the glory that was to follow , as saith Peter in his first ; Epistle ? k k Psal. 95. 7. Heb. 3. 6 , 7. Was not that passage in the ninety and fifth Psalm , To day if you will hear his voice , applyed to the voice of Christ , in what was written to the Hebrews . l l John 5. 59. Has not Christ himself declared , that those who searched the Scriptures might find them testifying of him ? And what other Scriptures had they at that time , but those of the Old Testament ? When he himself , in the days of his flesh did exercise his publick Ministery , preaching the glad tydings of Justice in the great Church . Assembly ; did he not teach in m m Mat. 5 , 6 , 7 Chapters . that Sermon of his at the Mount , the same true Christian Doctrine , which was delivered of old to his faithful Messengers from him , the which to bring to his people ? And did he not vindicate the verity and purity of it , from those corrupt wrong Interpretations that false Teachers had given of it ? Did not Christ who lay in the bosom of his Father , n n John 1. 17 , 18. Deut. 4. 1 , 2. Psal. 51. 10. Ephes. 4. 24. Psal. 100. 3. John 3. 1-10 . Col. 3. 10. declare and reveal the whole of the Will of his Father , under that former dispensation of Grace , so far as concerned that Dispensation ? And is it not one and the same Will still ? the difference in the manner of dispensing only , well observed ? Were not they then taught all things , and all Truths whatsoever , that were necessary to Salvation ? Were not they fully and perfectly directed the true , right way to Eternal Life ? Were not they strictly charged from Christ by his Servant Moses , not to add to the words that he gave them in commandment , nor to take from them ? And must not that Word then , be a complete Directory , and comprehensive sum of all Doctrinals , as well as of other matters ? O who will give , that this Word of Christ may indwel in us copiously , abundantly , in all Wisdom ! O let it not stand as a stranger without doors ! but let us receive it in , and find a place for it in our inmost parts ! That it may be as well known , and familiar to us , as the most dear delightful companions , and the most near beloved Relations , with whom we dwell and converse . Let us be well acquainted with the whole of it , and diligently compare it in the several parts of it . Be we much and mighty in the Scriptures of both the Prophets , and also of the Apostles , receiving the whole as a Doctrine revealed from Heaven by Christ ! O that this were more found in our Hearts and Minds ! In our Memory and Conscience ! in our Wills and Affections ! That all the good Fruits thereof may abound , and be more visible in the whole of our Life ! There we may learn all saving Wisdom : There is the perfect Knowledge to be had of all things , to be both believed and done , that Eternal Life may be obtained . There are Universal Principles of this Law of the ten Words , which do pertain to Faith and Manners ; and these Practical Dictates which every one of these Laws doth include is a Fundamental Truth and Doctrine necessary to be believed ; as , that we must have Jehovah Aelohim for our God , and him alone : that we must worship him according to his Institutions in his Word , and not in any other way of Humane Inventing , and imposing , that we ought to have an holy reverent use of his Name : That the Seventh day is his Sabbath , in which we may not do the servile works of our particular calling ; that the Father and Mother are to be honoured ; and so of the rest . Whoever doth believe the contrary to these , is guilty of erring in Decalogical Fundamentals .

Have I not already demonstrated and proved by the whole Scriptures those great Doctrines concerning the Jehovahship , the Christship , the Mediatorship , the Lordship , the Lawgivership , the Creatorship of the LORD Jesus Christ ? Would the Reader have more Doctrines thus manifested ?

The Doctrine of Regeneration was preached of old . The first Creation of Man was an exact Patten , and a lively Samplar of this , o o Gen. 1. 26 , 27 , 28. Ephes. 4. 24. Col. 3. 10. when man was made in the Image , according to the likeness of his Makers , he having a concreated resemblance unto his Creators , in Knowledge , in Righteousness , in Holiness , in Dominion , in Glory ; this was defaced by the Fall of Man , and is again restored to Sons and Daughters of God in Spiritual Recreation , which is a new man , renewed unto acknowledgement , according to the Image of him who created him in Righteousness and Holiness of Truth . As Paul doth speak . p p Psal. 51. 10. David acknowledgeth in the Book of Psalms , that a new heart is Creation-work : So glorious and excelling a piece , as that it is the making of a new World of Men , and of Women . A Work that none but the Almighty-creating power can do : and therefore all the Honour and Glory of it , must be given to him alone . This is the humble confession called for , q q Psal. 100. 3. Know ye , that Jehovah he God , he made us , and not we ; his people and sheep of his pasture . This is variously expressed in the Old Testament ; in very significant Words . r r Deut. 30. 1 , 2 , 3 , 6. Jer. 4. 4. Moses sets it out by the circumcision of the heart . So doth Jeremiah . David by Creation and Renovation . s s Isai. 43. 1 , 7 , 21. & 44. 2. 21. Isaiah , by Jahovah's creating a people for his Glory ; for his Forming of them ; or Framing them anew ( by the Spirit of Regeneration : ) t t Ezek. 37. 1-14 . & 36. 26 , 27. Ezekiel , by a Resurrection , a Life from the Dead ; he calleth it , a new Heart , a new Spirit ; an Heart of flesh ; Jehova's giving of his Spirit in the innermost of the Covenant-people . The Prophets often by conversion , or turning from sin to Jehovah Aelohim . What Spiritual Discerner doth not here see the same Doctrine which Christ preached to Nicodemus , u u John 3. 1-10 . when he discovered to him the necessity of being born again from above ; otherwise there could be no seeing , no entring into the Kingdom of God : Affirming once , and again , and the third time , that this must be ? Which , when this great Doctor understood not what this Spiritual Regeneration was , what that was which was born of the Spirit ; The LORD Christ reproves him for , and convinceth him of his Ignorance : Art thou a Teacher in Israel , and knowest thou not these things ? Whereby he evidently shews , that this was no such new unheard of Doctrine before ; but the same that was taught in Moses's Book , and by the Prophets .

Wouldst thou be led to some other great Truth ? Consider that Doctrine about Justification . Hath not w w Habak. 2. 4. John 3. 36. Rom. 1. 17. Gal. 3. 11. Hab. 10. 38. Habakkuk declared , that , The Righteous , by faith he shall live ? And is not this three , if not four several times mentioned in the New Testament ? Hath not * * Rom. 3. 21-28 . Paul confirmed the same ; shewing that The Righteousness without the Law , only by faith in Jesus Christ , unto all , and upon all that believe ; hath testimony from the Law and the Prophets ? Doth not x x Jer. 23. 6. 〈◊〉 Pet. 2. 5. Heb. 11. 7. Jeremiah call Christ by this name , Jehovah-tzidkenu , Our Righteousness ? Did not Noah preach the same true , sound Doctrine ? Was not that which was said of y y Gen. 15. 6. Rom. 4. throughout Gal. 3. 6. Abraham , that He believed , and it was imputed to him for Righteousness ? Was not this written , not for his sake alone , that it was imputed to him ; but for our sakes also , to whom it shall be imputed , even to them that believe in him who raised up Jesus our Lord from the dead ; who was delivered over for our sins , and was raised up for our Justification ? Were not Believers of old well instructed in the Doctrine of free Remission of sins ? O how kindly was David's heart affected herewith , when he tasted the sweetness , and enjoyed the good , of this Truth ! z z Psal. 32. 1 , 2 , 5. O the blessedness , the happy goings on of him whose trespass is forgiven , whose sin is covered ! O how Blessed the man , to whom Jehovah imputeth no iniquity ; and in whose spirit no deceit ! Thou , O Jehovah , forgivest the iniquity of my sin . To this agreeth that of Isaiah ; who brings in Jehovah himself thus speaking ; a a Isai. 43. 25. & 38. 17. & 6. 5 , 6 , 7. I , I for my self , blot out thy transgressions , and remember not thy sin . And the same Prophet doth record it of Hezekiah , that he thankfully acknowledged this ; Thou , O Jehovah , hast cast behind thy back all my sins : And that was the same which Isaiah had experienced in his own case . Thus speaks the Prophet b b Mi● . 7. 18 , 19 , 20. Micah , in an holy triumphing manner ; Who is a mighty God like unto thee ; Forgiving iniquity , and passing by the transgression of the remnant of his Inberitance ! Thou wilt cast all their sins into the bottom of the Sea ! And long before him , this was revealed to c c Exod. 34. 6 , 7. Moses , when Jehovah proclaimed this to be part of his Name ; He , who forgiving iniquity , and trespass , and sin . How often was this Truth preached over in the Sacrifices for Sin offerings , and in their Typical Washings and Purifications , and such like ; which held forth this , in the spiritual meaning of them ? And d d Deut. 33. 8 , 10. Christ appointed some , who in their Function by Office , were to teach Jacob his Judgments , and Israel his Law ; to shew them what those Truths and Things were , that were so shadowed out by those Figures . Thus also , was not the Sanctification or Holiness of a Covenant-people The Declared Will of Jehovah Aelohim ? e e Lev. 20. 7 , 8 , 26. Is not the Command express in Moses's Book , Ye shall sanctifie your selves and be holy for I Jehovah your God ? And ye shall keep my statutes , and do them ; I Jehovah who sanctifie . Ye shall set to it to be holy , and ye shall be holy , for I holy . Has he not put that honour upon them , by calling them Saints ? f f Deut. 33. 2 , 3. & 26. 18 , 19 Lev. 21. 6 , 7 , 8. Rev. 22. 19. His Saints ? An holy People in Covenant with him ? How many ways did he preach this Doctrine to them ? g g Exod. 22. 31. Lev. 21. 6 , 7. 2 Chron. 23. 6. & 35. 3. Ezra . 8. 28. Deut. 14. 21. Isai. 62. 12. Dan. 12. 7. Deut. 7. 6. & 14. 2. & 26. 19. & 28. 9. Exod. 19. 6. 1 Pet. 2. 9. Exod. 12. 16. Lev. 23. 2 , 4 , 7 , 8. 21 , 24. 27 , 35 , 26. Numb. 28. 18 , 25 , 26. & 29. 1. &c. Exod. 31. 14. Nehem. 9. 14. Exod. 16. 23. Isai. 58. 13. Mat. 24. 15. Psal. 74. 3. Ezra . 9. 8. Acts 6. 13 , 14. The Priests must be Holy ; the Levites Holy ; the Prophets Holy ; the People Holy ; the Convocation Holy ; the Sabbath Holy ; the Place of Worship Holy ; the City Jerusalem is named Holy ; the House Holy ; the Mount Holy ; the Land Holy ; the Garments Holy ; the Tabernacle Holy ; the Temple Holy ; the Scriptures Holy ; the Law Holy ; the Covenant Holy . Did not their whole Burnt-Offerings call upon them to be sanctified throughout ? their whole intire Spirit , and Soul , and Body , to be kept unblamable ? Did not the Precepts , to abstain from prohibited Pollutions , and to use prescribed cleansings , in case of contracted uncleanness , speak the same Truth ? Was not the Law of the ten Words , a comprehensive perfect Doctrine of all Holiness and Righteousness ? And are not the Sermons of the faithful Prophets , full of Dehortations from sin , and of Exhortations to Holiness ? b 1 Chron. 29. 3. 2 Chron. 36. 14. 2 Pet. 1. 18. Psal. 3. 4. Isai. 65. 11. & 66. 20. Zach. 2. 12. 1 Sam. 21. 5 : Exods. 28. 2 , &c. & 29. 29. 29. & 31. 10 , Ezek 42. 14. Exod. 29. 31. & 39. 1. 2 Chron. 29 5 , 7. Psal. 63. 2. 2 Tim. 3. 25. Rom. 7. 12. 2 Pet. 2. 21. Luk. 1 72. Dan. 11. 28. 30 , 32. Rom. 12. 1 , 2.

If thou wouldest be instructed in the Doctrine of the Resurrection : i i Mat. 22. 31 , 3● . Exod. 3. 6. Did not the LORD Christ himself prove , and teach this , out of the saying of Jehovah Aelohim unto Moses , in the Bush , I am the God of Abraham , and the God of Isaac , and the God of Jacob ? God is not the God of the dead , but the God of living . From whence he doth infer , that though Abraham , Isaac and Jacob were dead as to their body , yet they were still alive in their Spirit and Soul : which bodies were parts of them , and therefore their bodies should in time rise again . For , hereby it was evident , that there is another life after this is ended , which those departed Saints , that were dead as to this life , had their shares and parts in . So that , God not only was heretofore , but still now is , and will be their God , after their death . The Bodies of Abraham , of Isaac , and of Jacob shall rise , and therefore the bodies of the dead shall rise , they shall live again , whereas now they are dead ; and therefore they shall arise . For , he is their God now they are dead ; and therefore they shall live again ; though now they be dead . For God is not the God of the dead , who are so dead , that they shall never live again . So that , he declaring himself to be their God , ever since they were dead , it must unanswerably follow as convincingly concluding , that their bodies shall live again . With what a clear judgement and holy confidence doth Job speak the same truth ? k k Job 19. 25 , 26 , 27. I know , said he , that my Redeemer living , and that the latter one shall rise upon the dust . Therefore after I shall awake , and that the worms have digged through this , yet in my flesh I shall see God : Whom I shall behold to me , and mine eyes have seen , and not a stranger : My reins are consumed within my bosom . Was not Christ's Resurrection plaintly taught in the l l Psal. 16. 8 , 9 , 10 , 11. Act. 2. 25-32 . & 13. 34-37 . 1 Cor. 15. 12 , &c. sixteenth Psalm ? Where Christ himself doth thus express his sure hope of rising again from death the third day ? My flesh shall dwell in considence , for thou wilt not leave my soul to Sheol ; Thou wilt not give thy gracious Saint to see corruption ? doth not Peter so interpret this ? And did not Paul so explain and apply this ? And if the head be raised , must not the members of that body , to which the head is so nearly related , in union and in fellowship be raised also ? Hath not David left behind him a lively Testimony of his firm belief of this , in his day and time ? When he set out the different apprehensions , that he had concerning his expressed happiness in another better h●● and world , from what the unbelieving men of this World had ? They , those mortal men of this transitory World , they counted their good things to be their part and portion here in this life . m m Psal. 17. 14 , 15. & ●9 14 , 15. I , saith he , ( as if he all past into this ; this was his Belief ; this was Hope ; this his Portion ; this his Happiness ; I ) in justice shall view thy faces , shall be satisfied , when I shall awake with thy image . There would be a day when he should awake out of the dust of the Earth ; from the sleep of death , when he should see and know plainly and perfectly , and bear the Image of the Heavenly . The Psalmist speaks of a Morning , when those that sleep in the dust of the Earth , shall awake and rise . He believed , that Aelohim would redeem his soul from the hands of Sheol ; because he would receive him . A glorious Testimony of his belief of a Resurrection . n n Dan. 12. 2. Daniel in his Prophetick Spirit , speaks of a time , when many of them that sleep in the dusty Earth shall awake : some unto everlasting life ; and some unto reproach , and shame everlasting . Which doth also point to a Day of Judgement , following of this Resurrection . Though Daniel in this place doth not seem to speak of the last general Resurrection , yet hereby insinuating the Doctrine thereof . According as Enoch also , the seventh from Adam , is recorded by o o Jude 14. Jude to have Prophetyed ; Behold , the LORD hath come with his holy ten thousands , to do judgement against all , and convincingly to reprove all those corrupt Worshippers of them , concerning all those their works of corrupt worship , which they have impiously done , and of all their hards , which they have spoken against the LORD , who sinners worshiping corruptly . The wicked shall not stand up in judgement ; as is declared in the first p p Psal. 1. 5. Psalm . Sinners will then fall and be condemned . This q q Dan. 7. 9 , 10. Daniel saw in that glorious Vision , wherein the Judge of all shewed himself sitting upon his Throne ; having thousand times thousands ministring unto him ; and ten thousand times ten thousands standing before him : Where Judgement set it self ; and the Books were opened . Thus did r r Eccles. 12 7 , 9 , to 1● , 14. Solomon close the Book of his Experiences of his folly , in seeking a happiness in creature injoyments , which were all vanities , having minded others of the Day of their Death : A serious Meditation of which might prove , either a prevention , or a remedying of this evil malady . The Dust shall return to the Earth as it was , and the Spirit shall return unto God who gave it .

He leaves behind him , with those who came after him , these acceptable words of Truth ; the end of the Word of all hath been heard , these same Aelohim , or adored Almighties in Father , Son and holy Spirit , fear thou ; and those Commandments of his , keep thou ; because , this , all that - Adam ; or for this all Adam , or the whole of that first Adam , or all of Man , or the whole Man ; here is all , the main of all our Religion , when we have spoken , and written , and printed never so much about Religion , this is our grand spiritual , and eternal concern , thine and mine , and every other mans : Because Aelohim will make to come into Judgement , every Work , all Work , with all that is hidden , be it kept never so secret from other men here ; if good , and if evil , or whether good , and whether evil .

Wouldst thou who readest this , have the Graces of the holy Spirit , in wrought by him in the hearts of his Covenant people , to pass under the same Scripture-examination ? Did not the Believers , under the Old Testament Dispensation , l obtain by Lot , like precious Faith with those under the New Administration ? 〈◊〉 2 Pet. 1. 1. t t Heb. 11. throughout . & 12. 1 , 2. Hath not the Author of the Epistle to the Hebrews , given us a large Catalogue of such as were full of lively fruitful-working-Faith ? Doth he not give us an Historical Account of the Faith of Abel , of Enoch , of Noah , of Abraham , of Sarah , of Isaac , of Jacob , of Joseph , of Moses , of Gideon , of Barak , of Sampson , of Jephthah , of David , of Samuel , and of the Prophets ? And of the wonderful Fruits and Effects of this Grace in them ? How eminent was Abraham , more especially , and particularly this way ? Who has this honourable Title put upon him , that he is called , The u u Rom. 4. 11 , 13 , 16. father of the faithful ? w w Jam. 5. 10 , 11. Did not James in his Epistle Exhort the Christian Brethren to take for an Example , of suffering of evil , and of long suffering , the Prophets , who have spoken in the Name of the LORD ? Behold , said he , we count them blessed that endure . Ye have heard of the patience of Job ; and ye have seen the end of the LORD , that the LORD is of so much Bowels , and Compassionate . How lively was x x Rom. 4. 18. Abraham's Hope , who against Hope believed in Hope ? y y Psal. 42. 5 , 〈◊〉 . & 7● . 5. What a Man of Hope was David ? Who that savours of , and that frames to his renewed Spirit , can considerately read Davids Psalms , and not see this Grace often put forth into Act by him ? How constant an expectant was he unto Jehovah Aelohim , in variety of difficult and trying Cases ? And how often doth he call earnestly upon others , to be much in this ? The good whereof he had so often proved , to his great satisfaction , and to his raised joy ? How full of love was his heart towards Christ , and towards the Law of Christ ? So that , when he could not express the whole of what he thus felt stirring within him , he gives a vent to his heart , by his Exclamations , O how I Love ! And by his longings after more . O what an holy Fear had he of this glorious God : And O how much did David's heart stand in awe of his Word !

Shall I speak of Duties ? Was not this David the Man , z z Acts 13 22 ▪ to whom God himself gave Testimony , and said , I have found David of Jesse , a man after mine heart , who shall will-do all my wills ? How full of Prayings , Praisings , Singings , and of such like Religious Services , is that one Book of Psalms ?

Wouldst thou hear somewhat of their Priviledges ? Doth not James bear witness , that a a Jam. 2. 23. Abraham was called a friend of God ? b b Gen. 5. 22 , 24. Did not Enoch walk with God ? Had he not Testimony , that he pleased God ? c c Gen. 6. 8 , 9. Heb. 11. 6 , 7. Did not Noah find Grace in the Eyes of Jehovah ? Did not he also walk with God ? Were not the believing ones of the d d Deut. 14. 1. Israelites Sons and Daughters to Jehovah their Aelohim ? Were not they made partakers of the same e e Rom. 9. 4. Adoption and Love , by Faith in Christ ? What a f f Rom. 4. 19 , 20 , 21. fulness of assurance of Faith had Abraham ? How filled with joy and peace in believing was g g Psal. 4. 3 , 6 , 7. & 89. 15. 16 , 17. David , whilst he walked in the ways of Jehovah ! O what gladness was there often given into his heart ! How often was the Light of the Faces of Jehovah lifted up over him ? In this Light did the gracious Saints of old walk on , who were marvellously separated unto Jehovah Aelohim : In his Name were they glad all the day , and in his Justice were they exalted ; for he was the Glory of their strength : They were satisfied with his favourable acceptation , and were full with his blessings . h h Psal. 148. 14. The Sons of Israel were a people near him ; Halelujah . i i Deut. 32. 9. Jer. 10. 16. Jehovah's portion was his people even then : Jacob was the Line of his Inheritance ; they his portion , and he theirs , k k Psal. 139. 17 , 18. Hear some of their holy Breathings : To me how precious are thy thoughts , O God! How mightily increased are the summs of them ! Would I tell them , they will be more than the sand ! I awake , and still I with thee . l l Psal. 36. 7 , 8 , 9 , 10. & 31. 19. How precious thy mercy , O Aelohim ! And the Sons of Adam hope for safety in the shadow of thy wings . They shall be plenteously moistened with the fatness of thy house ; and the stream of thy pleasures thou wilt give them to drink ; Because with thee the Well of life . In thy light we see light . Extend thy mercy to them that know thee , and thy justice to the right of heart . How much thy goodness which thou hast laid up for them who fearing thee ! Were not these things m m Rom. 15. 4. forewritten for the use of Believers now ? n n Hos. 12. 3. 4. Psal. 66. 6. When Jacob found Jehovah Christ in Bethel , did he not there speak with praying Believers in after Ages ? When Aelohim turned the Sea into Dry ; When his people passed thorow the River on foot , did not the Saints in after Generations there rejoyce in him ? The Faithful then and the Faithful now are fellow-servants , and fellow-brethren , and joynt-heirs of the same promised Glory . o o Heb. 11. 13. 16 , Luk. 16. 23. & 13. 28. They confessed that they were Guests and Strangers upon Earth ; they were desirous of , and sought a better ; the heavenly Countrey : Therefore God is not ashamed of them , to be called their God . Happy they who are in Abraham's bosom ; who are taken into intimate society , conjunction , love , and glorious fellowship with him . How full of heavenly joys is that blessed State of Christ's Spiritual Kingdom ; which is a Being with Abraham , Isaac and Jacob , and all the Prophets ! Should not those who are fellow-members with them of the same body , under that one Head , the LORD Jesus Christ , rejoyce together ? O how delightful is it to be with them in the Spirit ! The Church of Believers of old was then more in her p p Gal. 4. 1 , 2 , 3 , 4 , 5 , 6. Infancy , she is now grown up ; they now have all their Veils of Figures and Types taken off , and they see and enjoy Christ face to face : They are brought into the light of the Divine Majesty which is in Christ , cloathed in our Flesh . Christ is now no longer hidden to and from them under shadows ; these former Coverings are now removed , and the clear Light is not kept away : They are now able to look into the bottom of Moses's Ministry : They now so behold the Glory of the LORD , as to be possessed of the heavenly things themselves ; having a clear view of Christ , who is the Image of the invisible God , the brightness or resplendence of his Glory , and the Engraven Form of his Person . There they receive their Reward , which God doth graciously give unto his Servants the Prophets , and to his Saints , and to all that fear his Name .

Having thus at large manifested it to be according to the Word , that there was a Covenant of Grace under the Old Testament-administration ; and that the privileges of the LORD's Covenant-people , even then , were the same for kind , with Believers now , though differently dispensed . I shall here further discover , that the Seventh-Day-Sabbath it self was some ways a sign of this ; thus improving this Expression and Meditation to a right useful purpose , which some Adversaries do wrongfully pervert to an ill end . Thus they object :

The Seventh Day-Sabbath was a sign of their Sanctification , to whom it was given ; and q q Exod. 31. 13 , 17. E●●k. 20. 12. therefore of a Ceremonial nature , and not given to all men . These to whom the Sabbath was given , to them it was a sign of their present Sanctification ; but it was no sign of the present Sanctification of all people over the whole World : And therefore , it was never given to all the people of the whole World , but only unto God's people Israel : And therefore of no Natural Consideration , therefore Ceremonial . Thus it is objected ,

This Objection is like to have the more satisfactory Answer , if there be a due clear distinguishing of the several things which are contained in it ; and a proper Application of each Particular , unto the present matter in hand ; that so the understanding Reader and the spiritual Discerner may see that way plain before him , which may directly lead him into the Mind and Will of Christ , and he may the better learn the Truth as it is in Jesus . I purpose therefore to distinguish of Signs , of Sanctification , of the Law of the Ten Words , of Peoples , of Ceremonials , of Giving this Law of the Ten Words .

Signs are either natural Signs , such as have a force of signifying from the created Nature of that thing which is the Sign . Thus the Heavenly Luminaries are Signs of divers things particularly , with respect r r Compare Gen. 1. 14. & 14 Psal. 104. 19. with Lev. 23. 2 , 3. & Numb. 28. 2. 9 , 10. Mognadim & Mognadei . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est tempus Statutum , aut condictum , Conventus solemnis , Caetus , Solemnitas , Congregatio : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condixit , Indixit , Constituit , locum scilicet vel tempus ubi vel quando aliquid fieri debeat . in Niphal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Convenire , Congregari , dicto scil. & Statuto loco , vel tempore . to the Seventh-Day-Sabbath . There is the same word in the Original . A diligent Observer with the eye , of the motions of those Luminaries , may see that set Times and fit Seasons for solemn Assembling , and for Instituted Worship are directed to , and pointed at by these shining Lights to measure out Daily-Evening and Morning , and Weekly-Seventh-Day-Sabbath Opportunities , for our direction in Working and in Resting ; or the conserving of the orderly course and state of this World , in the required matters of appointed Services , due from Man , to his Creators and Makers throughout all the Ages , all the days of this Earth : Which is also put into a s s Gen. 8. 72. Jer. 31. 35 , 36. & 33. 20-26 . Promise . And the Covenant of Grace is confirmed by these natural Signs . If these be Signs of created Nature , of the weekly Seventh-day-Sabbath , after the six foregoing working Days , in the same Week ; and this Seventh day-Sabbath have foundation in created Nature ; and both these be by the Ordination and appointment by the All wise Creator ; then ( this being so established by an unchangeable Law of pure Primitive Creation ; ) the weekly Seventh-day Sabbath t t Gen. 1. 14. & 2. 1 , 2 , 3. Exod. 31. 16 , 17. must continue as long as those Luminaries do continue to be such a Sign . Which Seventh-day-Sabbath is also a sign of Aelohim's creating the World , of Heaven and of Earth , and of all things therein , in the six foreging Days ; and of his Resting on the Seventh , which is the last Day of the Week . This being expresly rendred by himself as the Reason , why it is called a Sign .

Or Signs are instituted : which do signifie somewhat by Vertue of some special appointment , by the only Supreme Soveraign LORD and Lawgiver , Jehovah Christ . u u Numb. 28. 9 , 10. Heb. 9. 24. & 10. 1. Thus the Typical Sacrifices , and such Ceremonial Figures , as were after wards annexed for a time , to the weekly Seventh day-Sabbath , were Signs and Shadows , Types and Figures . These were significative of a Christ , who was then under that Dispensation to come , to be born of a Virgin : So they were perfected and accomplished in and by Christ ; when God was thus manifested in the Flesh ; when Christ was then born of the Virgin Mary : But the weekly Seventh day-Sabbath had its created Being before this ; and distinct from this , and so continued after this did pass into its Antitype . This weekly Seventh-day-Sabbath doth stand firm established for ever , w w Gen. 2. 1 , 2 , 3. Exod. 20. 8-10 . & Deut. 5. 12-1● . in the Word , and in Nature .

If the Objector , or any other do further affirm , that the weekly Seventh-day-Sabbath , is still a significant Sign by Institution ; and that this significativeness is a part of it . If they mean , that it is thus a shadow of that Spiritual Eternal Rest ; that Sabbatism , x x Heb. 4. 9 , 10. Col. 2. 16 , 17. Isal. 56. 1 ▪ 8. & 66. 22 , 23 , 24. which doth yet remain for the people of God in the Heavens ; let them look well to their Scripture-proofs for this ; but I shall not contend with them about it ; it rather making for the cause I undertake . For the Type must continue till the Antitype come . Let these men therefore keep the Seventh-day-Sabbath till they get to Heaven ; if ever they come there : and then and there they will know more clearly and fully . If any further Typical significativeness be pretended and urged , when I understand what it is , it is like to pass under Examination and Consideration with me . Observe here , that y y Gal. 3. 19. the Typical Signs superadded unto the Law of the ten Words , did establish that Law in the natural unchangeable Holiness and Righteousness of it : Only by Institution they did put some further thing into it , during that former Dispensation of Grace .

Or they are notifying-testifying-certifying-Signs .

By these , somewhat is made known and witnessed unto them , unto whom these are given from the LORD for some particular use and end . z z Exod. 31. 12 , 13 , 26 , 17. Ezek. 20. 12 , 20. Thus the weekly Seventh-day-Sabbath is a Sign . Consider here , the Law of the Seventh-day-Sabbath , as proclaimed and given by Jehovah Christ , put into a Covenant of Grace , ( as have been proved : ) Thus , a a Exod. 31. 1● ▪ it was , is and will be a Sign : For there is no particular Verb of definite time expressed in one of the places , in the Original , to determine when , and how long , so as if then and there it were to be cut off , and so cease to be a Sign : For it takes in all the parts of Time , all the spaces of Duration ; it has been a Sign ; it is now a Sign , and it will be a Sign . And in the b b Ezek. 20. 12 , 20. other place , the latter Verse doth take in the past Time : which they render ●uturely : In the former Verse it is Infinitive and Indefinite . Thus the Seventh-day-Sabbath is a Sign between Jehovah and his Covenant-people , that they are a separate sanctified people ; a special token of his distinguishing kindness unto such as are inwardly in Covenant with him : and some ways a Priviledge , even to those who are as yet but outwardly in Covenant with him ; as it brings them under the Instituted Ordinances of that Day . The Seventh-day-Sabbath in a Documental Sign , giving Institution in this Pledge of Christ's Love , who having been the Creator , is the Redeemer too , and will be sanctification to his Covenant-people , who are in a special manner his new created , peculiarly redeemed , and separatedly sanctified Ones . As this Seventh-day-Sabbath has its Nature , Institution , Use and End , put into Scripture-Revelation , so it is a peculiar Sign to those , unto whom this Word-discovery is made ; especially , when to their inner man ; and will be such to the Worlds end , to all and every of those who are so choicely favoured . It is a witnessing evidencing Sign to know this , where Spiritual-Worshippers are Right Sabbath-keepers .

Were there a more Universal-holy-through growing-Conformity , in Knowledge and in Obedience , to this and to every other just , holy , and good Law of Jehovah Aelohim , experience would prove to spiritual senses , what Faith is to believe from Word-Revelation , that the Weekly Seventh day-Sabbath would be such a Sign as would ( the holy Spirit of the LORD , witnessing together with a renewed Spirit in the Saints ; ) point out unto them , and declare in them , that such are some of Jehovah's peculiar people in special Covenant with them , ( like as c c 1 John 3. 14. Gal. 5. 22 , 23. the holy Fruits of the regenerating Spirit , are such a notifying-testifying , certifying Sign of translation from death to life ; This is a Sign which doth still continue . O who will give , that there were more of this evidencing Sign , ( as to the natural Seed of such of Israel of old , as were spiritualized and new born ; so to the d d Psal. 24. 3 ▪ 6. Spiritual Seed of Israel now : ) that there is a mutual convenanting and communion between Jehovah Aelohim , and such a people of his , that they might know him to be theirs , and themselves to be his ! This is a Sign that is still put into a Promise ; and will even now , and in after days be made good to right Spiritual Observers of Jehovah's weekly Seventh-day-Sabbath ! A Sign to know ( here is one great End and special Use of this Sign , which is also a lasting-standing continued one ) that Jehovah doth sanctifie such , and is their God . Whoever he be that can well evidence an Universal Obedience and Conformity to an whole Christ , and his whole Word , particularly as to his due sanctifying of the weekly Seventh-day-Sabbath of Jehovah his God ( which would much influence and operate upon all other Religion : ) would have Aelohim's Covenanted-Love more manifested to him , by the incouraging Sign ; it would be a token to him for this , and for much other good . e e Psal. 92. throughout . Isal . 56. 1-8 . Mar. 2 27. It is promised , and it would be injoyed , actually injoyed for the present , even now ; and this Spiritual Rest with Christ in God here , would by improving of Mystical-membership , in relation to the Glorified Ones above , be some beginning of that eternal Sabbatism in Heaven . Thus a Natural Duty is sometimes made a Sign of a Spiritual Priviledge .

Against this , it hath been further objected , that Circumcision is called f f Gen. 17. 7 , 11 , ●2 , 13. a Sign of the Covenant between Jehovah Aelohim , and his Covenant people , in their Generations ; for an everlasting Covenant , to be a God unto them . And so is , g g Exod. 31. 13 , the Seventh-day-Sabbath , called a Sign between Jehovah and his people , throughout their Generations , which they were to observe throughout their generations , for an everlasting Covenant between him and the Sons of Israel ; it a Sign for ever . And therefore they were to cease together .

For Answer to this in the General : Here is a Fallacy of Composition and Division ; by taking some things severally and apart , which are to be taken conjoynedly : and by taking other things conjoynedly , which are to be taken apart . Some things here , would be well divided and severed , which are ill joyned ; and other things would be well joyned , which are ill divided . Here the divided sense must be separated from the compounded ; and the compounded sense from the divided . There is another Fallacy in the comparing of these two , Circumcision , and the weekly Seventh-day-Sabbath . Because it is not of the same thing in the same manner , according to the same part , to the same person and thing , in the same time . And there is a translation from one kind to another . Though in some thing these two , do more generally agree ; yet in other things they do specially differ : which doth discover both a deceit and a defect , a confusedness and a captiousness in the Objector . This will further open it self by a more particular distinct considering of what doth follow . All Signs are not mutable or changeable Signs , to end with the Old Testament Dispensation . h h Gen. 1. 14. & 8. 22. Mat. 24. 29 , 30. Jer. 31. 35 , 36. & 33. 20-20 . Psal 72. 5 , 17. & 89 36 , 37. Gen. 9. 13. Sun , Moon and Sta● ▪ have been , are , and will be , to the end of this World , natural and instituted Signs . These Luminaries are Witnesses of God's faithfulness in his Covenant , to Generation of Generations . Thus also are Day and Night such a Sign . The Rain-bow , whenever it doth appear , is to be a Sign to the Worlds end ; a Sign or Token of God's Covenant with mankind ; that he will no more drown this whole Earth with Water . Jehovah's weekly Seventh-day-Sabbath , has been already manifested , to be both a Natural , Instituted , and notifying Sign . Such an immutable unchangeable Sign , as that , Jehovah Aelohim will in no Generation , not even under this New Testament Administration put an end to his sanctifying of his people . Whereas Circumcision was a Typical , Mutable , Changeable Sign ; i i Gal. 5. 1 , 2 , 3. Col. 2. 11 , 12. Rom. 28 , 29. & 11. 12. which passed into it more spiritual and heavenly Antitype , when the Old Testament Dispensation was brought to its accomplish perfected End . All Signs are not laid aside under the new Dispensation . The Signs mentioned before , even the Luminaries Day and Night , the Rain bow : So also the Seventh-day Sabbath were Signs under the Old , and do still continue to be Signs under the New Testament admi●●●●ration . Such a Sign Circumcision is not , as to that of the Foreskin of the Flesh ; for this doth cease . So that Circumcision was another kind of Law , than the Natural Law of the Seventh-day Sabbath . The Type and Figure of fleshy Circumcision was Temporary and Changeable . This Sign which was the Seal of the Covenant of Grace , did belong to other sorts of Laws ; to the Ceremonial Law , as it was Typical , Figuring and Shadowing ; and so doth widely differ in the whole kind from the Natural Law of the ten Words ( whereof this of the weekly Seventh-day Sabbath is one . ) Which is l l Psal 19. 7 , 8 , 〈◊〉 . Psal. 11● . throughout . Mat. 5. 17 , 18 , 19. Rom. 3. 31. Luk. 16. 17 , 29 , 31. Jam. 2. 8-12 . Exod. 31. 17 , 18. & 34. 1 , 27 , 28. Psal. 93. 5. compared with the rest of that Psalm ; and with the 92 Psal. Psal. 111. 7 , 8. a standing unchangeable Rule of Life , uniform , and always one and the same . They were written once and a second time in Tables of Stone , by Jehovah Christ , which doth shew amongst somewhat else , their renewed durableness . It was the Writing of Aelohim ; and the Record of them is to remain for ever . So that , a due difference must be put , between this weekly Seventh-day Sabbath , as it is such a standing established Rule of Life , in created Nature , one of the ten Words ; and between some Typical Institutions , and superadded Rites , and Figuring Shadows , afterwards annexed to this Sabbath . * * Deut. 13. 14. There is a plain evident difference between these two sorts of Laws . Let Moses be heard concerning this in what he said to the Israelites ; Jehovah declared unto you his Covenant , which he commanded you to do , the ten Words ( observe these are distinctly expressed , and severed from the Figuring Laws ) and he wrote them upon two Tables of Stone ; and Jehovah commanded me at that time , to teach you Statutes and Iudgements , that ye may do them in the Land whither ye are going over to possess it . May we not discern here that Moses doth put a clear difference between the Laws of the ten Words , which were publickly , openly spoken and given by the LORD Christ in his own Royal Person from his Father to all the people , and were written with the Finger of his own Spirit , between these , and those other shadowy Ordinances , which were privately spoken to Moses , only and by him , and by his Ministery brought to the people and written by him ? These figuring Statutes admitted of a change , and yet the Law of the Seventh day Sabbath doth remain unchangeable ; a perpetual Law . And if any think , that there is yet further any thing significative annexed to this day by Jehovah's Institution , of Christ's second coming , and of the heavenly Sabbatism , then let that so far , when any will clear it up from Scripture , stand firm and unmoved till that time . If the naturalness and self evidence of the Law of the ten Words were to receive a change , because of superadded Institutions , fitted to that Dispensation ; particularly as to Signs ; then the naturalness and self evidene of every one of them , by this kind of arguing , were to receive a change . Was there not a Law for Fringes , by the Institution of Jehovah Aelohim himself , throughout the Generations of the Israelites ; for this end m m Numb . 15. 37-41 . that they might see and remember all his Commandments ? This outward Rite was a memorative Sign , or a religious Sign , to help their memories , and to further their sanctification . To lead them unto a continual remembrance and practice of all the Law of the ten Words . Thus also their n n Exod. 13. 9 , 16. Deut. 6. 8. & 11. 18. Mat. 23. 5. Phylacteries were for a Sign upon their Hand , and for a Memorial between their eyes , that Jehovah's Law might be in their Mouth . This was a Typical Memorial , or Monument . Which is the proper meaning of the Original Word . By this outward Sign Jehovah Aelohim would have them to apply all their serious study , and all their careful practice , unto the keeping of all and every of the Laws of the ten Words . All the outward Rites of the o o Psal. 74. 9. Heb. 10. 1. & 9. 10. 13 , 14. Ceremonial Laws were Signs , typical Figures , and significant Shadows , instituted of God , as Seals and Pledges to assure Believers of Christ , and of those good things which his Faithful , Obedient , Perswadable ones , have in and by him . A due difference therefore should be put between Signs and Figures , Signs and Shadows : For although in the general , and in common , there be somewhat of a Sign in Figures and Shadows , yet every Sign is not a Figure and Shadow , but has somewhat particularly specially distinct : A Figure doth set out and foreshew some Truth , Duty , Grace or Priviledge , which is afterwards more clearly to be revealed , though even then to be known , believed , done , acted and injoyed : A Shadow doth give some dark resemblance , and it is a betokener of a Body which is to come in the place thereof , and is in the appointed season to be exhibited : whereas a Sign , as it doth in some instances point out somewhat , which is yet afterward to be looked for ; so in other cases it doth assure Believers of somewhat that is already gone and performed : and in somewhat else it may stand and be joyned together with that which is signified thereby , and be of special usefulness at one and the same present time . The Ark wherein was nothing but only the ten Words in two Tables ; and the propitiatory Covering which was over the Ark were Types , Figures and Shadows of Christ : So that if Ceremonial Annexes should make void the Law of the Seventh-day Sabbath , that way of arguing would lay aside and make void all the other Laws of these ten Words . Sanctification , is either that which was natural , and concreated at the first , and is now restored to and inwrought in some , a spiritual transforming-Sanctification , whereby p p 1 Thess. 5. 23. 2 Thess. 2. 13. Jude 1. 1 Cor. 6. 11. & 1. 30. 1 Thess. 4. 3 , 4. Rom. 1. 4. John 17. 17 , 19. Act. 26. 18. Heb. 2. 11. & 10. 10. 13. the LORD doth regenerate and renew his People ; by the Power and Grace of his holy Spirit . The Seventh-day Sabbath duely observed , and well filled up ( having a suitable growing knowledge of , and obedience to , the rest of the revealed Will of God , summarily comprehended in the ten Words ) would be a notifyingtestifying-certifying Sign of this Sanctification : as has been shewn .

q q Numb. 6. 11. 2 Chron. 29. 5 , 17 , 19. Acts 21. 24 , 26. Heb. 9. 13. Or it is a Ritual , Ceremonial Sanctification ; whereby ( under the former Dispensation : ) in the use of some outward Rites and Ceremonies , some persons and things , which had some ways contracted some uncleanness , were sanctified or purified , which were typical and significative of in ward spiritual transforming Sanctification , and of real , inwrought Holiness and Purity : Of this sort of Signs were their Blood sprinklings , their Water-washings , and such like . ( Baptism r r Rom. 6. 3-6 . Tit. 3. 5. John 3. 6. is such a Sign under the new Dispensation . ) Thus the weekly Seventh-day Sabbath , if it be taken under this consideration , as it had under the Old Testament Administration , divers Ceremonial Laws added unto it , both for preparation before , and for cleansing in and after , in some cases ; in this respect , that which was superadded to it , was a Sign of Sanctification to the Israelitish Church , beyond any other people , unless others came in and embraced the same true Religion ; and then there was one Law for the Israelite , and for the Stranger : s s Exod. 12. 45 , 47 , 48 , 49. Deut. 4. 7 , 8. When the Forreigner or Sojourner did leave the Worship of Idols , and other heathenish practices , of the Infidel World . Thus , t t Exod. 19. 10 , 14. compared with the 20 Chapter . that people were injoyned some out ward ceremonial Sanctifyings , for the reviving of the Law of the ten Words . But these Figures and Shadows made no real change upon the fourth Word ; the Law of the Seventh day Sabbath ; as neither did they upon any other of the ten Words .

Or Sanctification , is the separating of somewhat from a common use , and destinating and setting of it apart , for some special , singular , holy Use . u u Exod. 29. 44. Lev. 21. 15 , 23. & 22. 9 , 16. Gal. 1. 15. Jer. 1. 5. Luk. 1. 15. Exod. 31. 13. Lev. 20. 7. & 21. 8. & 22. 32. 2 Tim. 2. 21. Thus in several Scriptures some persons were Sanctified ; as the Administrators about holy things ; the Israelitish people ; which is also applied to the chosen Vessels . Sanctification in this sense , was applyed to the Tabernacle , Temple , Altar , Instruments , Meats , and to other things . w w Gen. 2. 2 , 3. Exod. 20. 8 , 11. It is also applyed to the Seventh-day Sabbath : which Aelohim did sanctifie for holy Uses ( and to no other day of the whole week , as such ; ) at the first Creation , according to the Nature of its Essence , in the order of its being , before those after superadded Ceremonies and Shadows . So that , in this sense , x x Act. 14. 15-18 . & 17. 2 , 3 , 22-34 . Rom. 2. 14. 15. Right Reason would inform all reasonable men and women in the World , that the Seventh , the last day in every week has a concreated adaptness to be a day of holy Rest , for the worship of their Maker ; and that they themselves should be an holy people , separated to the service of the holy God : y y Ezek. 20. 12 , 20 , & 37. 28. Exod. 19. & 20. ch. Eph. 5. 26. John 17. 17 , 19. Heb. 13. 12. Rom. 15. 16. Though his Church and People are thus sanctified and severed from other people , by Jehovah in a peculiar , especial manner , his Elect yet more especially .

As for the Law of the ten Words , z z Exod. 19. 20 , 24 , 25 Chapters . Rom. 3. 1 , 2. & 9. 4 , 5. if we look upon it in its superadded Ceremonies , and some such other intermixed Annexes ; so it had somewhat peculiarly belonging to the Israelitish Church , and people in Moses's time : and to those of other Nations , who were pros●lited to that Ceremonial Typical way under that Administration : Whereas we under the New Testament , have another manner of Dispensation of the same Grace in a more spiritual , heavenly , glorious way . Although this Typical Figuring part made no real change even of old upon the Law of the ten Words . If this be considered , as it is , an absolute and perfect Rule of Life , comprehending all duties whatsoever ; and being that Image and Samplar , unto which all mankind , at the beginning , in their representative Head , were created in Wisdom , in Holiness , and in Righteousness , which was afterwards promulgated and proclaimed by Jehovah Christ , with a Covenant of Grace intermingled ; so it is that Law of Nature , which inlightned Intellect or right Reason doth teach ; some notions whereof are still retained , even now in man's fallen corrupted estate . There are some Seeds of those Eternal Truths , and Things ; some common principles of good and of evil ; both for the knowledge of God , and of his Service , and for those Duties , which we owe unto our selves , and unto our Neighbours . This is born and bred with reasonable man : every one doth carry it about with him ; every one coming into this World , is inlightned therewithal : which Remnants of this Law , do serve for many good uses and purposes in civil converse amongst men , and for some other ends . In this sense the Law of the ten Words , particularly that of the weekly Seventh-day Sabbath , is given to the whole World . All mankind had it , in their common representative , the first Adam , clearly , fully , perfectly ; and have still some Relicks of it left within them , by the Law of Nature , in the Light of Reason , demonstrated by concreated Principles ; the foundations and grounds of which , are knowable by Humane Intellect . In this sense the Law of the ten Words ; particularly that of the weekly Seventh day Sabbath , is given to the whole World ; all mankind had it in their common representative , and have still some indwelling Notions of it left within them . This Law , in some parts of the natural Duties of it , may yet by the Institution of Jehovah Aelohim be a sign of some mystical thing signified ; which doth make any real change in the natural Duty it self , this standing still in its due force , as before ; but it may have something further significant in it by the LORD 's special appointment . As the State , Duty and Priviledge of a a Gen. 2. 18 , 20-24 . Marriage in the fifth and seventh Words ; Instituted in Paradise , b b Ephes. 5. 23-33 . doth figure the great Mystery of that Mystical Union , which is between Christ and his Church .

People come next to be considered . c c Psal. 62. 8. Prov. 29. 18. Isal. 62. 10. Luk. 2. 10. Act. 21. 28. & 26. 17. & 28. 17. Heb. 5. 3. & 7. 5 , 11 , 27. & 9. 19. 2 Pet. 2. 1. Jude 5. Deut. 33. 3 , 19 Judg. 5. 14. Ezek. 2. 3. Acts 4. 27. People are sometimes in some Scriptures , more especially taken for the Israelites , and the Jews . These are sometimes in the plural Number called Peoples . This People had some peculiar Priviledges beyond other Peoples ; particularly , as to the kingly manner of proclaiming and revealing the Law of the ten Words , more in their sight and hearing at Mount Horeb ; and as to some things afterwards annexed to it ; which was the Pattern in the Mount . Thus Jehovah's holy Sabbath was made known unto the Israelites after another manner , than to d d Neh. 9. 13 , 14. Psal. 147. 19 , 20. other Nations . Whilst they walked by this Rule of Life , they were a e e Deut. 4. 6. Isal. 65. 2. Rom. 10. 21. wise and prudent people : But when they transgressed greatly , they were a rebellious people . The Israelitish people so constituted as it then was , are called , f f Exod. 6. 7. & 19. 5 , 6. Deut. 〈◊〉 20. & 7. 7. & 27. 9. & 29. 13. 1 Sam. 6. 21. & 7. 8. 1 King . 8. 16. Psal. 77. 15. Luk. 1. 17 , 77. Psal. 47. 9. Psal. 147. 19 , 20. Rom. 9. 4 , 5. Psal. 106. 4 , 5. The people of God : The people of the God of Abraham . These had some distinguishing favours in that day .

People , in some other Scriptures , are some times taken , for all Nations besides Israel , and besides those other Lands , who were brought over to the true Religion . Thus the Uncircumcised Nations , strangers from the Covenant of God , Indels , profane and ungodly , they also are called g g Gen. 49. 10. Exod. 15. 14. Deut. 4. 6. Psal. 33. 10. Isal. 62. 101 Jer. 10. 3. Joel 2. 17. 2 Chron. 32. 19. Ezra . 10. 2. & 9. 14. People ; and the People of the Earth ; and the abominable People : Though these whilst such , did not share in choice special Church-Priviledges , yet some ways they had the Law of the ten words ( and amongst others , the Law of the weekly Seventh-day Sabbath , particularly : ) As this Law of the Decalogue is the natural concreated Law . There are divers h h In a Treatise called , The Court of the Gentiles , by T. G. 〈◊〉 . 270 , 271. Records in Humane Authors , for those to search after , who are curious in such Disquisitions , which do evidence , that the Seventh-day Sabbath was generally observed by the Pagans , as the weekly Holy Day . The remaining Relicks of their Natural Life and Right Reason , dictating the equity of this Law ; which also might be traditioned down to them : The Pagan Idolaters , so far conforming to the Laws and Practice of the Church of God . They acknowledged the Seventh-day as more holy , and owned its Rest from labour : And the Ethnick Doctors in this way of teaching , would Philosophize only on the Seventh-day Sabbath . Then did they frequent their Temples : and then some of them sung their Hymns to their Idol God . These Precepts of the Decalogue , were the Law of our Creation ; they are the natural Dictates of the Humane Essence , in its rational Exercise , ingraft Notions , concreated Characters , wrought into the essential composition of our natural Being ; the Sanction whereof has more or less a living impression in the Humane Existence . The very order of the Days in the first created Week , did teach the observation in the weekly Seventh-day Sabbath ; and made it a part of the Law of Nature . Aelobim's Method in the Creatures Production , which did so dispose of his Works , and of his Rest , hath confirmed this Order in laying its foundation in created Beings . And i i Psal. 19. throughout . 1 Tim. 2. 12 , 13. Mar. 10. 6 , 7 , 8. 〈◊〉 . 20. 8-11 . Gen. 2. 2 , 3. this is a very forcible way of right arguing , used by the LORD himself in his Word , in divers cases . The six forgoing Days of the Week for Work ; and the seventh , the last Day of the Week for Rest . These were from the beginning of the Creation Designed ; they were thus originally appointed by the Creator himself , and so laid as a standing Law upon the Rational Creatures . The natural equity whereof , man's Representative in Adam readily submitted , and subjected and conformed to ; there being both ground and evidence enough in the things themselves , thus made ; and Light and Reason enough in the Humane Intellect of Rational Beings , to discern and to improve this to the very same ends . Both these had Primitive concreated self-evidence ; however sin now have darkned and defaced things . The indication of these Duties were at the first , true , real , sufficient : Some worn Letters of which original Ingraving , are yet still remaining to be read : These Laws resulting from the Humane Nature ; and from that Relation which created Man , doth stand in , to his creating Maker : The Obligation which doth arise from hence , must continue as long as the Humane Nature doth continue . For it is Essential to our Formation and constitution as we are reasonable men and women ; and so is unchangeably binding . And he that would make any one Law of pure primitive Nature alterable , doth thereby , though it may be not designedly , yet eventually , heave at the overturning of all the Laws of Nature : This Primigenial Holiness and Righteousness in created Man , bearing exact conformity to the holy Righteous Nature of creating Aelobim . And k k Mat. 5. 17. Rom. 2. 14 , 15 , 16. Christ's coming was not to dissolve any one Law of the Decalogue , or any thing of the Obligation to any Law therein , but to maintain these Laws , and their obliging . All mankind , brought under convincing demonstrations , from distinguishing taste of the difference of good and of evil , should acknowledge all and every of those holy , just , and good Laws to have a clear congruity to their Natures . Who of all mankind , that has the due exercise of rational abilities , but must acknowledge that we ought , to love the LORD our God , with all our heart , and with all our soul , and with all our mind ; and to love our neighbour as our selves ? On which two Commandments hang all the Laws and the Prophets . For which we have the Authority l l Mat. 22. 26-40 . of the LORD Jesus Christ himself . He being the Law-giver and Law-Interpreter too .

m m Mat. 1. 21. Acts 18. 10. Heb. 2. 17. & 7. 27. & 13. 12. Rev. 10. 11. Further yet , People in some Scriptures , are the Elect and Believers : Whether of Jews or of Gentiles : Who are also absolutely called , People . The Nations which shall be converted to the Faith of the Gospel , renouncing Antichrist , and his corrupt principles and practices , are some of this people . These , both under the Old and New Testament Administration , had this Law of the ten Words written , not only in the Scripture Revelation , but also on the two Tables of the Mind and Heart , by the holy Spirit . n n 2 Cor. 3. 3. Jer. 31. 31-34 . Heb. 8. 8-13 . & 10. 16 , 17. Thus is the Law of the ten Words , specially and distinguishingly given to new Creatures ; and thus it will be renewed in the purer Churches in the later Days . In this sense , the Rule and Direction for renewed Holiness , and for the Works and Duties of Grace , and of Sanctification , is called , The new Law , or Commandment , the same with the Old , only o o 1 John 2. 7 , 8. renewed .

Next of Ceremonials . These are sometimes called p p Ephes. 2. 15. Hebr. 7. 16. & 9. 9 , 10. The Law of Degrees , placed in external Rites , and by some such other Expressions : These Rites were used about outward fleshie things ; such as Meats , Drinks , Washings , and the like . These , so far as they were Typical , Figuring , and Representative , of a Christ who was then to come , to be born of a Virgin , and to shed his blood ; were perfected and accomplished in Christ , when he was so born , and had so suffered , was risen and had ascended . And they did peculiarly belong to the People under the former dispensation . Of this nature were some Ceremonies , annexed to the Weekly-seventh-day Sabbath . By these holy rites , the Church and People of God under that administration , were q q Esther . 3. 8. Ephes. 2. 12. differenced and discerned , as a People holy to God , distinct from other prophane Nations . An Old Testament Ceremonie is set out in Scripture by Flesh , a carnal Ordinance , an hand-writing of death , an Element of the World , weak and egene , an Exemplar of Heavenly things , unstable ; An Intolerable Yoak . A shadow ; and such like ; Which are not properly applicable to the Seventh-day-Sabbath , as such : If any say , it is an Exemplar of the Sabbatism in Heaven , and so a Ceremonious Type : Let then the Type stand , as I have said , till we can come at the Antitype . Ceremonies sometimes , do set out r r Gal 3 , 23. 24. 25. Colos 2 14. Hebr. 10. 1. & 9 , 24. the inward spiritual things , Graces , Duties , Priviledges , which they did signify and teach . A Ceremonie has been , and is , a Sign of somewhat that is natural ; and so they have been annexed to natural Spiritual Duties . As s s Numb . 28. 1-8 . Evening and Morning worshipping of God , had divers Ceremonial Observances . t t Numb. 28. 9 , 10. So the Weekly-Seventh-day-Sabbath . Thus for Parents to give up themselves their Sons and Daughters to God , is a natural dutie . Yet this duty has v v Mat. 28. 19. Acts 16. 25 , 33. Baptism even now , under the new Testament-Ministration annexed to it . Those things which are still of a concreated Spiritual Nature , w w Rom. 12. 1. 1 Pet. 2. 5 , Hebr. 7 , 8 , 9 , 10 , Chapters . Were , are , and will be a duty . The Epistle to the Hebrews is a Gospel-Exposition hereupon . Though Multitudes of these Ceremonies were superadded to the Law of the ten Words , as an Evangelical Explanation and Interpretation of them , yet this doth not alter the true real nature of any of these ten words , which are always a standing unalterable Rule of holy Righteous living .

As for the giving of this Law of the Ten words : If this Law be considered x x Exod. 20. 1 , 1 , Deuter. 4. 45. & 5. 5. 6 , &c. Jerem. 7. 22 , 23. & 11. 4. As promulgated and proclaimed at Mount Sinai by Jehovah Aelohim ; thus there was somewhat in it which was a peculiar gift to the Israelitish Church , and those who were proselyted to it , beyond any other People . As for the time when he brought them out of Egyptian bondage , y y Ezek. 20. 10 , 11 , 12 Deut. 4. 10 , 15. & 5. 2 , &c. &c. 29. 1. Malac. 4 4. Lev. 26. 46. & 27. 34. Nehem. 9. 13 , 14 Deut. 4. 45 , 46. Numb. 36. 13. so for the place , the Desert ; Jehovah gave them this , in their Wildernesses condition . At Mount Horeb , or Mount Sinai , in an Enemies Land , that of the Amorites and of the Moabites . Thus also , z z Deuter. 4. 9-13 . & 5. 3 , 4 , 5. For the persons : They were those of that age , who were then alive at that place who understood the Hebrew , to whom He gave this Law . So for the subservient Administrator , by whose hand Jehovah Christ gave this Law to them : Who was Moses , there was Moses's a Ministery used in it . Hence it is called the Law of Moses ; Moses wrote this Law in a Book . b b Exod. 19. 18 , 19. & 20. 18. Hebr. 12. 18-21 Also for the John 1. 17. Exo. 32. 15. & 34. 29. Joh. 7. 19. Act 6. 14. Neh. 8. 1. Dan. 9. 11. 13. Joh. 7. 23. Act. 13. 39. & 15. 21. 2 Cor. 3. 15. 2 Chron. 25. & in many other places . manner of proclaiming : With Trumpet , Thunder , Fire , Audible Immediate voice of Aebolim himself ; and such like . And thus too , for the solemn imbodying of an whole nation into a Church-state . These and some such other like , were the peculiar Circumstances of that Promulgation in that day . Yet is the Law still the same now ; The LORD Jesus Christ doth speak unto us , even now , in this Law of the ten Words . What God did speak unto Moses , d d Compare Mar. 12. 26. with Mat. 22. 31. He spake unto others in the days of Christs flesh , when born of the Virgin Mary : which was hundreds of Years after . And e e Rom. 15. 4. these ten Words were written unto us . If this Law be considered as the Law of nature , so it was given to all c Exod. 19. 3 , 4. &c. Deuter 7. 6 , 7 , 8 , mankind , in Representative Adam : As I have declared . If it be looked on as Inwritten in the mind and Heart of the Regenerate by the Holy Spirit ; Thus it is peculiarly given to new Creatures . As also I have manifested .

Thus I have laboured to clear and to distinguish , that which the Objector did f Compare Mat. 22. 24. with Mar. 12. 19. tumble into a confused heap , and then from thence he drew wrong inferences : He should better have bethought himself , that , when he would speak of the nature and Essence of a thing , ( as particularly of a Sign or Ceremony ) and doth so define it , that according to his own philosophical way , all definitions of any thing should be universal , or universally agreeing to the thing defined , where-ever it is found ; it must be universally affirmed of that thing , where-ever it hath a Being .

Whereas it is discovered , that there is a Sign of Sanctification , which yet is not so in his sense , There are some natural Signs of this ; of sanctified Seasons separate for holy Services . The Heavenly Luminaries were , are , and will be such Signs . There is a notifying testifying-certifying Sign of Sanctification . Both these , the Weekly Seventh-day Sabbath , has been , is and will be . It doth bespeak Holiness in the Nature and Being , in the Name and Thing of it , to the due observers of it ; and therefore doth widely differ from that which is meerly Ceremonial . And both these Signs , are Signs to all g g Compare Psal. throughout with Rom. 10. 18. and Deut. 30. 11-14 . with Rom. 10. 5 . -1● . mankind . O how special a gift was this Law of the k Seventh day Sabbath ! A choice favour ! One of the precious Mercies , as to the Law ! To have all holy Rest even here , in and with the LORD . For unto this doth it Call ! To lodge in the bosom and heart of the Messiah , O how delightful ; O how good ; O how pleasant . b Neh 9. 13 , 14.

I now return unto a further passage in a former ( another from this last ) Objector .

The next Particular to be demonstrated , is , that the new Worship was Typically signified in the figuring Pattern of old . So that , neither doth this make any change at all upon the weekly Sabbath , to make it pass from one day of the Week unto another , from the seventh to the first .

For as for that Typical Figuring Worship , which was a part of the Pattern under that Administration , in Types , Shadows , Figures and Rites , which was performed on the Seventh-day Sabbath , that way of Worship by Sacrifices of Lambs , by Meat and Drink offerings , Incense , and such like ; i i Col. 2. 16 , 17. See the Margin in the last English Bibles . In part . Gal. 4. 9 , 10. as to this part , these were perfected and accomplished in and by Christ , when born of the Virgin Mary ; when living , dying , rising , ascending : But the Seventh-day Sabbath stands firm , as one of the ten Words ; which are another sort of Laws , that do abide for ever . k k Heb. 8. 4. & 9. 23. This Epistle to the Hebrews doth expresly affirm , that the Spiritual , Heavenly things of this New Testament of Glory , were in the Pattern under the Old . The parts of Worship now , were then only in a more shadowy , figuring manner ; and therefore you may find the same things , as well as words , transferred out of the Old , into the New Testament . Only spiritualized in the new . l l Heb. 13. 8-15 . Rom. 3. 25. 1 Pet. 2. 5. Rom. 12. 1. Rev. 8. 3 , 4 , 5. and in many other places . As Priest , Propitiatory , Altar , Sacrifices , Offerings , Incense , and many such like . Had this Ingager on the side , for the cause of the first Day , given instances in any particulars of Worship , in the place where he speaks of new Worship , it might have been discovered , that the same was in the Pattern of Old , to which Types then , the Antitypes now , do directly , exactly answer . If a skilful experienced Believer would write an exact Commentary upon the first , second , third , fourth , fifth , and sixteenth Chapters of Levitious ( not now to mention much more in that Book , and in Exodus , Numbers and Deuteronomy : ) and take off the Veil from them , and give forth the true , intended , spiritual , significant meaning of them , by a collating of other suitable Scriptures , particularly in the New Testament ; Every spiritual Discerner may quickly see , there was Gospel-worship , even then , only differently for the manner , dispensed .

The Ceremonies of old were m m Heb. 9. 11. Col. 2. 11-17 . Types , and Figures , and Shadows , instituted of Jehovah Aelohim , for these ends amongst others , to be signifying Seals of the assurance of Christ's coming in the fulness of time , to accomplish them ; and of those good things which Believers had then , have now , and shall have , in after time , in and by him ; n n Rom. 15. 16 , 17. 1 Pet. 2. 5 , 9. Rev. 1. 6. Heb. 9. 13 , 14. whether they were Administrators of holy Things , or particular Saints , or the Saints generally , all of them . These were of old Signs and Seals of Regeneration , of Justification , of Sanctification , of Acceptaon , of Salvation , and of eternal Life , o o Heb. 10. 1. they were shadows of good things to come , which shadows did continue p p Heb. 9. 10. until the time of correction , at the coming of Christ in the Flesh , born of the Virgin Mary , which Christ was q q Col. 2. 17. the Body of these things themselves , the express form , the summary substance of them . They were now to pass into the spiritual things signified ; as those Typical Figuring , signifying , sealing Ordinances , and Institutions of the New Testament Dispensation of Grace , Baptism and the Supper of the LORD , do really to believing partakers of them represent glorious things , and will do so , r r 1 Cor. 11 24 , 25 , 26. till Christ come to make all things new . The forementioned time of correction did then eminently begin , when Christ s s Luk. 2. 11. first openly shewed himself to be the same Messiah , the same God manifested in the flesh ( for he was born a Saviour : ) Of whom all the Prophets had foretold : And it had still a further progress , as he passed further on in his life , fulfilling all Righteous Observances ; as afterwards by his Death and Resurrection ; The thorough perfection of which time of correction , was when he ascended up into the Heavens : The Holy of Holies there . So that , if we speak of God thus manifested in the flesh ; thus was Redemption Work in the Antitype carried on , the complete finishing thereof , was upon Christ's going up to his Father from Earth to Heaven . t t Heb. 8. 1 , 4 , 5. For then , and not till then , was the thorough completed consummation of the Old Testament Administration ; and then , and not till then , was the full perfect u u Heb. 10. 1 , 2. initiation of the New Testament Dispensation , as the Author of this Epistle to the Hebrews doth expresly declare it . If men will lay any more stress and weight , in their arguing about this , to any particular time and day , then the very form and the true Existence , and real Essence , and the consummating Consecration of that Priesthood of Christ , ( which did set an end to , and did put down the Aaronical and Levitical Priesthood , before which , the whole of the Antitypical Work of Redemption , so far as it did relate to the Priestly Office of Christ the Mediator between God and Man , was not perfectly filled up : ) This doth stand and consist in those things , which do belong unto the w w Heb. 8. 4 , 5. & 9. 23 , 24. 1 Tim , 3. 16. Ascension of our LORD Jesus Christ into Glory : For , whilst Christ was on Earth , there were other Priests , which offered gifts according to the Law of the Pattern , who did serve unto the Pattern and Shadow of Heavenly things , of Heaven it self ; and so long Christ had not the former typical Priesthood , so unchangeably , unpassingly to any other , passing into him as the Antitype ; so long as he remained on Earth he was not such an High Priest , as the Author of this Epistle doth plainly word it ; into which Heaven Christ did therefore ascend , to make x x Heb. 8. 4 , 5 , 6. & 9. 8 , 11 , 23. 24. & 7. 16 , 25. 26. vers. 25. To the full end . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a full end of all those Old Testament Types and Figures , becoming now the glorious Mediator of the New Testament , which is established or legitimated in better Promises : The holy Spirit , hereby signifying this , that the way of this Heavenly Sanctuary , the Holy of Holies was not yet made manifest to be perfectly accomplished , till Christ ascended there ; whereby there is evident proof made , that the Aaronical Levitical Priesthood , being a Type , Figure , Pattern , and Shadow of this Coelestial , super-Coelestial Priesthood of Christ , did stil stand till then , and was not to give way and place , as a Type and Figure , unto the Antype and Truth , until this great High Priest Christ went into Heaven . The Birth , the Life , the Passion , the Death , the Resurrection , the Ascension of Christ , have y y Luk. 2. ●1 . Rom , 8. 32 , 33 , 34. every one of them , somewhat peculiar in them , as to the Redeeming-work , and must all of them be put together for the thorough completing of so good and so gracious , so great and so glorious a Work . But those who would make the Resurrection-day of Christ , to speak that about a pretended change of the weekly Sabbath , from the Seventh day to the first , should consider , that the perfect consummation of this Work in the Antitype , was at Christ's ascending up into Glory . Then did he Captive Captives unto himself , ( which was done z z Ephes 4. 8. Psal. 68. 18. when he thus went up on high : ) which was a part of Redeeming Work . a a Act. 1. 11. & 2. 1 , &c. The effusion of his holy Spirit , was one Fruit of Christ's Ascension thither : b b Heb. 6 , 20. & 9. 11 , 12. John 14. 2 , 3. & 16. 7. Into Heaven he went , in the name of his people for their good , to take possession for them . Now hereby was the Heavenly Holy of Holies c c Heb. 10. 19 , 20. opened : Here did this high Priest d d Heb. 6. 20. & 7. 25. & 9. 24. John intercede for those whom the Father gave unto him . The Priests entring into the Holiest was e e Heb. 9. 7 , 12 , 24. & 6 , 20. a Type of this ; yet in some things there was a difference . The Typical high Priest of old was to enter in there , once every year . But f f Heb. 9. 7 , 12 , 25. Christ entred into Anti-typical Heaven once for all . g g Heb 9. 5 , 7 , 12 , 24 , 25. The High Priest of old entred into the Type with the blood of Bulls and of Goats : Christ entred into Heaven with his own blood . h h Heb. 9. 4. The High Priest appeared of old before the Ark for the people a little while , and then came away quickly agen : But Christ for i i Heb. 9. 12. ever doth appear before God his Father , having hereby obtained Eternal Redemption for those who are his . What shall I more say about this ? To expound the whole of the Old Testament pattern , as to the matters of worship , and in all the other parts of that Administration , and then to apply it in the new , how exactly one doth correspond to the other , were task enough for a long Life . That , the shadowy ceremonies , and figuring Types of the Old Testament ; as such , that is to say , as shadowy ceremonies and figuring Types , are done away , and leave no obligation of duty upon Believers under this New Testament , ministration to observe and perform the outward part of them , I would thus demonstrate by Arguments drawn from k k Ps. 40. 6 , 7 , 8. compared with Heb. 10. 5-9 . Ps. 50. 7-14 . Dan. 9. 27. those Propheties in the Old Testament , which do foretel this : The LORD Jesus Christ upon his coming in the flesh born of a Virgin , was to cause the sacrifice and oblation to cease , and thus he bespeaks his Father , Sacrifice and Oblation thou wouldest not : mine ears hast thou digged open ; burnt-offering and sin-offering thou askedst not : Then said I , lo I come , in the Roll of the Book it is written of me . My God , I delight to do thy acceptable will ; and thy Law is within my Bowels : Christ's Ear was digged open , it was pierced and became listning to his Father's call , and obedient to his Father's voice ; his Ears were bored by the Father , whose servant for ever Christ was : the Father fitted a Body to this beloved Son of his , preparing and ordaining it to be an ordinary and expiatory sacrifice for the sins of the World , it l l Heb. 10. 1-4 . being impossible , that ceremonial sacrifices should purge away sins , which therefore were now refused as unprofitable , and they received their perfection and accomplishment in Christ .

I argue further from those Scripture Names , which are given unto those Rites and Ceremonies , whereby their Nature is aptly expressed and significantly described : sometimee they are set out by m m Acts 7. 44. Heb. 8. 5. compared with Heb. 9. 24. & 1 Pet. 2. 21. See the Greek words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Types , as they were under the old , to which the Anti-types do directly answer in the New ; so that the old Types do give place , and the new Anti-types do stand in their Room : those Types being representing signs , as of some spiritual thing signified then , so also of some future thing come to pass now ; which being come to pass , as it had a correspondency to the former , so also did it do away the external part of that which had before adumbrated it . They are in other places called n n Heb. 10. 1. & 8. 5. shadows , which are obscure representations of somewhat else that was the express form ; they were a picturing delineation , and a well drawn Image , of Heavenly things , of future good things . They were o o Heb. 8. 5. & 9. 23. exemplars , as so many Images , representing of Christ and of his benefits : They were p p Hebrews 9. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a parable , or collation , an artificial prefiguring narration of somewhat else signified thereby ; a form of Ritual Worship , which served for that time under that administration , putting somewhat that was visible before the eyes , which yet had a more inward mysterious meaning in it . They were q q Gal. 3. 3. & 6. 12. Heb. 9. 10. & 7. 16. Gal. 6. 13. fleshy , and flesh , those external ceremonies and outward works , were exercised about outward , earthy , crass , infirm , and fading things ; hence the Laws and commands about them are said to be fleshy precepts , injoyning the offering up the flesh of bulls , rams and goats , they were fleshy rites , and one of their signs , that of Circumcision was a mark in the flesh . The Reader should not here mistake me , as if I were in this against all the outward part of Worship now under the New Testament , whilst I declare the abolishing of those external sacrifices , and outward Rites which were Typical and figuring of old . A just respect of outward reverence , is due unto Jehovah Aelohim , where he doth manifest his gracious presence : Here is a duty of veneration to be expressed by outward gesture . Although the inward Worship be principally in several respects intended and required , yet the outward and bodily part is not excluded but enjoyned also , such as elevation of the Eye and palms of the Hands , bowing , kneeling , and the like , where meet circumstances of time and place , and other parts of the case are fitted for it : The LORD made r r 1 Cor. 6. 19 , 20. the body of Man to be worshipped and glorified by , as well as the Spirit and Soul , and Believers have a promise , and so are under expectation , of having their bodies glorified as well as their spirits and souls , in the World and Life to come : and if they look for a glorifying reward , they should perform a worshiping work : though the inward worship be the life of the outward worship , yet the outward must be expressive of the inward , the one is not complete without the other . Where there is only the outward worship without the inward , there the worship doth not so commend it self to God , not being well testified before him , who searcheth the Heart , s s John 4. 23 , 24. and who being a Spirit , will be worshipped in Spirit , and if there be only inward worship , without the outward worship , there the worship is not well witnessed t t 1 Cor. 11. 4-15 . before Men and Angels . The outward bodily part of idolatrous worship by gesture and posture , as a testification of homage , is for that cause a sin , u u Exod. 20. 4 , 5. 1 King . 19. 18. Hos. 13. 2. Ezek. 18. 6. Psal. 44. 20. because that is given to an Idol , which is an honour due peculiarly unto Jehovah Aelohim himself ; it belongs properly unto the great Creator , and should not be sacrilegiously stollen from him to be bestowed upon a creature : Where there is a daring , scorning , and a presumptuous neglecting of the outward part of solemn worship , w w Psal. 5. 7. & 132. 7. Psal. 95. 6. there the guilt of hainous sinning is chargeable upon such , and of provoking asfront to the Heavenly Majesty : A decent comly dress and deportment in the acts of outward worship and service doth well become the Saints . Further yet , those Ceremonial Rites of old , are called the x x Gal 4. 3 , 9. Col. 2. 8. Elements of the World weak and egene , such as by which the Israel of God were instituted in their minority who were Children and Disciples , under the Mosaick Paedogogy ; which , although under that old ministration , they were profitable exercises leading Believers unto the promised Messiah ; yet after the manifestation of Christ in the flesh , their external use ceased , and their observation would be noxious : Those paedagogical rudiments , with which the LORD taught his Church , under the former dispensation , when it was in its infancy , are now vanished , being shadowy Rites , which had annexed to them an open professed declaration of their Faith concerning the Messias , who was then to come in the flesh , to be born of a Virgin , and to expiate the sins of mankind ; and therefore are not to be observed now by the New Testament Churches , grown to their ripe age ; for , so is the force of Paul's arguing set against those , who would have brought in the Mosaick Rites into the New Testament Church , and have mingled them with the Evangelical Doctrine . I draw another argument from those various phrases in the New Testament , which do express the doing away of those ceremonial Rites , such as to y y Ephes. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . loose , or to disbind , which doth denote its abrogation , and that it doth not now bind Believers to its observation ; Christ having taken away the bond of it : z z Ephes. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To destroy or to abolish , to cause to loyter behind , or to render improfitable ; so has Christ dealt with those Mosaick Ceremonies : a a Heb. 7. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To be changed , to be carried from one place or thing to another , to be transported , conveyed , turned ; so it is with ritual institutes , they are passed into somewhat more spiritual , heavenly and glorious : To be b b Heb. 7. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . abrogated , to be abolished , to be razed out , to be put out or away ; so that , there is a disanulling of these ceremonial Rites : c c Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To take away ; so has Christ removed out of the way that handwriting in ritual injunctions : d d Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To rail it , to affix it , to the Cross , the forementioned Handwriting of Figuring Ceremonies , under that former Dispensation ; Christ did this , fastning it to his Cross : e e Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To blot it out , to obliterate , to wipe off the Oyntment , to wipe out ; thus the Chirograph spoken of but just before , was bl●●ted out by Christ , Christ cancelled the bond , tare it in pieces , cut it into small parcels , with those nails , as it were , with which he was nailed to the Cross : Christ having paid the debt , and fully discharged all the demands of his Fathers Justice , it was equal , that the bonds subscribed should no longer stand in force . To pass away : f f Heb. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Priesthood of Christ is an eternal Priesthood , which doth not pass from one unto another , either by descent or by succession , as the Levitical Priesthood did ; Christ's Priesthood was so personal , as for ever to abide in himself ; whereas , in the Levitical Priesthood , the Priests dyed one after another , and the Priesthood it self was changed , being translated unto another Tribe from Levi to Judah , from which Tribe of Judah our LORD spr●ng ; so that the Levitical Priesthood having now passed into Christ , that Priesthood ceaseth , and the ceremonial Rites belonging to it : g g Heb. 10. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He takes away the first , that he may establish the later : He takes it out of the way , he abolisheth it , he lays hold on it , so as to stay it . To cease , and to be taken out of the way , if those shadowy Sacrifices , which of old they offered year by year continually , could have made the comers thereunto perfect , would they not then have ceased to be offered ? ( For so it should be rendred interrogatively ; ) undoubtedly they would have so ceased ; this therefore being now perfected by the offering up of the body of Jesus Christ once , the Sacrifices must necessarily cease : h h Rom. 7. 1-4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To be dead : The ceremonial Statutes obliged for a certain time , as in the Ordinance of Marriage , which doth bind till death ; but death doth unloose that Matrimonial Bond ; so here , Believers under this new Administration are freed from those ritual observations ; and therefore , when all this is put together , let those who would still be serving the old Tabernacle , remember , that thereby they deprive themselves of having any i i Heb. 13. 8 , 9 , 10. Gal. 5. 1-6 . right to eat of the spiritual Altar , and that , so long , and so far Christ's coming in the flesh , doth profit them nothing , and they betray that Liberty which Christ hath purchased , and intangle themselves by thrusting their necks still under that Yoke of Bondage , which Christ has broken : If these Mosaick Rites should still continue in the later-day-Glory , then their Glory in those later days as to the outward Administration of Grace , will be less than our Glory now is ; whereas , k k 2 Cor. 3. 6-18 . Hag. 2. 3 , 7 , 9. we have a better ministration now , more spiritual , more heavenly , more glorious , than the former dispensation of Grace , under the old Testament was , and the later-day-Glory will be yet more excelling , l l 1 Cor. 9. 13 , 14. Heb. 13. 8-16 . John 1. 16 , 17. Exod. 12. 14 , 24. 1 Pet. 2 5. what there is of perpetual equity in those figuring Types , and shadowy Signs , and how far in Christ , who is the Truth of them , they have an everlasting continuance , in which regard they are called everlasting Ordinances , and Ordinances from Generation to Generation , this is a matter , though of very useful , yet of far distinct inquiry , from what has been now under my Disquisition : For it sets out the inward spiritual part , the things signified by those external Signs , such Truths , Duties , Graces and Priviledges , as are some way or other contained in one or other of the Laws of the ten Words ; and are one of the strong arguments for their cessation now upon the change of the dispensation , the external fleshy , obscure , earthy veiled part , being now passed into the inward , spiritual , glorious , heavenly unveiled part .

I hasten now to evidence in the Word of Truth , That ,

The Law of Faith , was a Law under the Old Testament Dispensation .

Here to avoid mistakes and cavils , ( for , we are for standing upon plain firm ground , having the whole Scripture in plain express words for the Weekly Seventh day Sabbath : ) I notice the Reader , that to believe actually in the Messiah , as Mediator between God and Man , and actually to believe in this Messiah , as he that was in the Fulness of Time to come in the Flesh , born of a Virgin , was a Law under the Old Administration . And to believe actually in that particular person , this Christ , when come in the Flesh , as so born of the Virgin Mary , is a Law of the New Testament ; yet so , as that this Quateneity , as so born of the Virgin Mary , is one part of the New Testament Ministration , properly as such ; and so in that respect doth belong to another matter . And thus in some places Faith doth set out the New Dispensation of Grace . The short and plain is this ; Faith in the Messiah , or in Christ , was a Law under the Old Testament-dispensation ; or it was then a commanded Duty to believe in Christ ; which was to be done in obedience to a Law of Jehovah Aelohim .

For the Advancement of this sort of profitable Learning , I propound these following Inquiries ; which if well cleared up from Scripture , might bring in some considerable Augment to this Holy Science .

Q. Whether there be not convincing evidence in the Word of Truth , that fallen Adam and Eve did actually repent , and believe in the Messiah for Justification , Acceptation and Salvation .

Q. What Names are there in the Old Testament given to Christ , which do set him out , as Mediator , as Saviour , as the Justifier of his people , and as being their Righteousness .

Q. What Types , and Figures , and Shadows were there of this Doctrine of Faith in the Messiah , under old Testament Dispensation ?

Q. Whether , if all the Hebrew expressions were put together , that in the Old Testament are expressive * descriptions of Faith , Trust , Hope , Expectation in the New , with all the Synonyma's and Phrases referring to this subject matter , it would not discover much of lively Faith in the Saints , under that former Dispensation ?

That , Faith was a Law under the Old Testament Dispensation , I thus demonstrate , both in the general significancy of the word , grounded on the Almightness , and Faithfulness of Jehovah Aelohim , and also in the special acceptaon it ; for closing with , applying of , relying on , Jehovah the Messiah , and his Righteousness , for justification in the sight of God .

In its general significancy , it has a firm Foundation , a rockie bottom , even m m Gen. 1. 15. 1 , 6. Rom. 10. 17. Heb. 11. 3. 1 Pet. 1. 22. 2 Thess. 2. 13. Rom. 4 , 20. Heb. 11. 1 , 6. the Power and Truth of the omnipotent unchangeable Jehovah , a God of ability to perform , and of veracity to fulfil , what he has spoken and promised . Every Word and Truth of God revealed , is the general , and common object of Faith . A lively working belief of this ; though seemingly but in the general , yet has great influence upon the special actings of justifying Faith ; for the Scriptures do give us instances of too much , and too often questioning the Power and Fidelity of Aelohim , in his Word and Promises , in some particular trying Cases , as long hiding of his Faces , great withdrawing , delay of fulfilling of Propheties and Promises , not answering of Prayer , carrying himself as one angry at the very Prayers of his people ; much conflicting with , and yet frequent foyling by some particular bewailed , confessed corruption , under violent temptations , the LORD 's seeming forsaking of his Churches and people , his shining upon , and prospering of the Enemies of the LORD , and of his people , his seeming to act contrary in his works , from what he covenanteth in his Word ; with more of this kind .

But , I suppose , that it is the notion of Faith in its special acceptation , that is intended by this pretended new Law of Faith in this Objection : That this Faith in Christ is now in more clearness , spiritualness , evidence , growingness , heavenlyness , for the manner and degrees of it , we thankfully and admiringly , acknowledge to the praise of God , of rich Grace , and of free Love , who has brought us under this new and more glorious Administration . But , there was the same Grace of Faith in Truth , and in reality , for its Nature and Essence , in the savingness and justifyingness of it , for the kind and specifickness of it , under the Old : This we also affirm , was it not this saving and justifying Faith which the Author of the Epistle n n Heb. 10. 38. & 1● . throughout : & 12. 1 , 2. to the Hebrews do speak of , when he said , The just by faith shall live ? Those who are justified , counted just by Faith in Christ , applying him and his Righteousness , shall live that life of Grace , and of Comfort , of support and stay , of waiting , and of dependance here , which shall pass into an eternal life of Glory , of full Vision , Injoyment , and Happiness . And was not this Testimony brought out of the o o Habak. 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. Old Testament , which is used once and again , and a third time in the new ? And in every one of the places in the new , it is applyed with respect to Justification by Faith in Christ . So in the Epistle to the Romans ; the Righteousness of God ( of Christ who was God as well as Man , for the complete satisfactory righteousness of such an one did we stand in need of : ) is revealed in the same Gospel of Christ from Faith to Faith ; as it is written , But the just by faith shall live : That Righteousness by which a Believer doth stand justified before the Judgement Seat of God , and can be no other Righteousness , but only the Righteousness of Christ , this is a free gift from the Father , and is through the inworking of the holy Spirit , by Faith imputed to Believers . The like sense it has in that passage of the Epistle to the p p Gal. 3. 5 , 6 , 7 , 8 , 9 , 11. Galatians ; that no man by the Law is justified before God is mentioned ; for the just by faith shall live ; referring again to that place in Habakkuk , whereby to prove justification by Faith in Christ only , as the Context doth evidently declare : And thus in the formentioned passage to the Hebrews , having in the last verse but one of the tenth Chapter , cited that Scripture in the Old Testament , the Author proceeds in the first verse of the eleventh Chapter to describe the true spiritual Nature of saving justifying Faith ; and he gives particular Instances and Examples of the Saints of old , who acted this Faith . Was it not q q Heb. 11. 4. Mat. 23. 35. Gen. 3. 15. & 4. 4. & 1 John 3. 12. by this Faith , in the promised Seed of the Woman , in Christ , that Abels person and Sacrifice was acceptable to God , and by which he obtained witness , that he was Righteous , and so justified in the sight of God ? Was it not by this Faith that Enoch r r Heb. 11. 5. pleased God who gave him this Testimony , and was therefore honoured with the priviledge of walking with God here , and then of Gods taking him away to himself ? Was it not s s Heb. 11. 6 , 7. 2 Pet. 2. 5. by this Faith , that Noah prepared the Ark , as a Type of Christ , by which he became an heir of the Righteousness , which is according to Faith ? Of which Righteousness , of Justification by Faith in the Messiah , Noab was Preacher to others ? Was it not t t Heb. 11. 8-19 . Gen. 15. 1 , 5 , 6. by this Faith ; that Abraham was justified ? Did not he believe God ? Jebovah the Messiah , who appeared to him ? And was it not accounted to him for Righteousness ? And is not this brought in by Paul in his u u Rom. 4. throughout ; and Gal. 3. 6-18 . Epistles to the Romans , and to the Galatians , to prove the Doctrine of Justification by Faith in Christ , by his Righteousness imputed to the Believer ? Did not Abraham receive the Sign of Circumcision , as a Seal of this Righteousness of Faith , which was thus imputed to him ? Is not Abraham propounded as an Example to after-Believers in this ? being called the Father of all that believe , in the Foot steps of whose Faith after-Believers are to walk ? For what was so counted to him for Righteousness , was written , not for his sake alone , that it was imputed to him , but for the sake of Paul , and of others in Paul's time ; and so still for our sakes , in the present day , to whom it shall be imputed , namely to them that do believe in him ; w w Deut. 30. 11-14 . Rom. 10. 6-9 . what Moses doth speak of the Duties of the Law , Paul doth interpret of the Faith of the Gospel . It would fill up much paper to inlarge in all the other instances of the old Testament-Believers , recorded in the new , particularly in that eleventh Chapter to the Hebrews . There is x x Ephes. 4. 5. one Faith ; one and the same Doctrine of Faith , to be believed ; and one and the same Grace of Faith , by which men do believe , for Justification and Salvation , both under the Old and New Testament . It was the open confession of y y Acts 15. 11. Peter's Faith in one of the first Councils or Synods , held in the New Testament , when the Apostles and Elders were assembled together to debate some weighty Question of the Christian Religion ; We believe , saith he , by the Grace of the LORD Jesus Christ , to be saved in such manner as they also ; as the believing Fore-fathers under the Old Testament were , merely through free Grace , by Faith in Grace , by Faith in Christ , in his righteousness . They by Faith in Christ , who was then to come to be in due time born of the Virgin , which was held forth in Types of old to this end ; We in Christ , as the perfect Anti-type thus already come . z z Rom. 12. 1 , 2 , 3 , 6. The Analogy of Faith in both Testaments should be attended unto by a diligent discerning Reader of the Word , a due proportional collating of them , between and to each other , would discover the uniformness and well-agreingness of the Will of our LORD in them both , by a particular right application and limitation of their Analogy , the orderly regulation whereof must be made according to that measure and number of proportion , which the different manner of dispensing doth call for , and no further is it to be admitted , as to any substantial and essential part of the Christian Religion ; there is a likeness of Word , a sameness of Sense , a oneness of intendment on them both , unto which Analogy he must keep close , who would give forth a true explication of sound Doctrine . That Faith , which is required and promised in the Covenant of Grace , is for the substance of it , one and the same Grace , which is commanded in the Law of the ten Words ; and let it be further researched into by the ingenuous for the augment of this Spiritual Science ; Whether the Faith of Adam in his innocence ( I do not put here into this inquiry , as to the special use , and the proper object of it ) were not for the substance of the Grace one and the same with the New Covenant Grace of Faith ? Was not Adam in all things to give confident credence to all as to every Truth which Aelohim his Creator had revealed or should further reveal , was he not bound to believe in the promised Messiah by the Law of Creation and of Nature , as soon as ever Jehovah should reveal this to him ? The whole Scripture is profitable for this doctrine , of the oneness and sameness of old and New Testament Faith , and I am perswaded after some years research into the word of Truth , about this matter , and long experience suited thereunto , that one great occasion at least , if not cause , of the Apostasies and Backslidings of some , of the loose ungospel-like , and ill-principled-conversation of others , and of the practical Atheism and Infidelity of some others , and of the doubts and fears , and unprofitable walking of other some , has been men's unscriptural unwarrantable setting up of so many different Religions in the Old and New Testament , and the urging of some one , or a few misunderstood , misinterpreted Scriptures , wrested and wryed to some particular purpose , contrary to the drift , and intent , and scope , of the whole Scripture besides , which doth write about that Case : Whereas the whole Scripture is uniform and harmonious , speaking with one mouth , one and the same thing . The only difference between the Old and the New , being in the mode of Administration , as has been opened once and again . Let me here further add , ( seeing this Objector doth call this a New Law of Faith , as a part of the the New Creation ; brought in and perfected particularly , and only upon the first day of the Week , and upon no other day , as he pretends : ) that , this , Grace of Faith was put into a Law under the Old Testament Dispensation ; for , besides that , if there had been no Law for this Faith , under that Dispensation , a a Rom. 4. 15 , & 5. 13. 1 John 3. 4. it had been no sin , no transgression not to have believed with that Faith ; for sin is the transgression of some Law ; and I have shewn , it was Christ manifesting himself to Moses in Egypt and in the wilderness , whom the Israelites did so often tempt , grieve , provoke , and not b b Psal. 18. 22 , 32. Heb. 3. 12 , 18 , 19. & 4. 2 , 11. not believe . But further , Faith in that Jehovah Aelohim , who proclaimed the ten words at Mount Sinai , was a plain duty , injoyned in the first word or command ; and that Promulgator , I have proved to be the Messiah or Christ . So that it was a duty actually to believe him , to believe in him . Faith in the Lawgiver is c c Act. 18. 25. 26. 2 Chron. 20. 20. one of the ways and commandments of this Jehovah .

I had here given a dismiss unto this ( that I might hasten to the last particular : ) but that I called to mind , how another adversary of , and objector against , the Seventh-day Sabbath had affirmed , that the Decalogue had less in it than the Law of Nature , and that therefore it was never intended for a mere or perfect Transcript of the Law of Nature . ( Although , if he had improved his own concession , he might have seen how he tacitely gave an answer to his own Objection ; for he says , That the chief Heads of Natutes Law are contained in the Decalogue : ) He gives instances in divers particulars ; some of the chief of them , in which he seems much to glory , I shall examine : In which he judgeth the Decalogue is defective , such as the belief of the Soul , to love our selves with a just and necessary Love , to fame and mortifie all our fleshly lusts , in order to our Salvation , to deny all bodily Pleasure , Profit , Honour , Liberty and Life , for the securing of our Salvation .

Let the considerate Reader now spiritually , according to the Word of Truth , discern in these matters . If the Scripture-rules of interpreting these ten Words , Laws or Commands be observed , allowed and applyed , it will be manifest , That they are a comprehensive , as for other things , so for the particulars specified ; so far as doth concern the discharge of Duty , and the avoiding of Sin . These general Laws do take in more particulars , than is commonly observed , for the particulars are expressed by some word or other , in the general Law , which by collating of other Scriptures in the Original words and phrases doth evidently demonstrate this ; which is well worth the noting and improving for the advancement of this decalogue-Science . The definition of every one of the ten Words , is so fully and comprehensively fitted , as they take in all the Laws of Natural Holiness and Righteousness : So that , we may say with the d d Psal. 11 , 9● , 97. Psalmist , In all perfection I have seen an end , but thy commandment , O Jehovah , is very large ! O how I love thy Law !

To believe that the Soul is what Scripture and Nature do say that it is , is comprehended in the Decalogue . The Maker and Giver of this Law is the best Interpreter of it . e e Mat. 22. 35 — ●● . When the Lawyer asked Christ , which was the great Commandment in the Law ? The LORD Jesus answered him , Thou shalt love the LORD thy God with all thy heart , and with all thy soul , and with all thine understanding , and with all thy strength : This is the first and the great Commandment : and the second is like unto it , Thou shalt love thy neighbour as thy self . On these two Commandments hang the whole Law and the Prophets . Observe here , Is not the Soul particularly taken notice of in the expression ? And that too , as a distinct , essential , constitutive part of man , from the spirit and body ? And is not this a Word to be believed ? Is it not plain here , that the Scripture Doctrine of the Soul , is to be believed ? And this as comprehended within the due bounds of the Decalogue ? That Christ doth here speak of the Law of the ten words is evident , by collating of f f Mar. 12. 28 . -34 . Luk. 10 , 25 . -28 . other Scriptures , which do historically relate the same thing , where the Preface , g g Deut. 5. 1 , &c. Rom. 13. 8 , 9 , 10. Hear , O Israel , doth shew , that it is meant of this Law of the ten words , seeing there is a particular enumeration of several of the ten Words in express terms . Which ten Words do summarily contain the whole Doctrine of Holiness , and of Righteousness , whatsoever the Law and the Prophets do speak of : And how much is there in these concerning the Doctrine of the Soul ? This exposition of the Law-maker himself , is a sufficient warranting of this interpretation ; For , he doth make the sum of the first Table , ( to which the four first words do belong : ) to be the loving of Jehovah our Aelohim , with all our heart , and with all our soul , and with all our might . And the sum of the second Table ; ( which takes in the six last words : ) to be ; Thou shalt love thy neighbour as thy self . And h h Mar. 12. 30. Luk. 12. 30. Luk. 10. 27. the expressions which Christ doth use , are remarkable ; the whole Heart ; the whole Soul , the whole Strength ; the whole Mind ; which words do take in the whole Power , and Powers of the inner and outer man . i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The whole strength doth more properly set out the might of the Body , in the external Members , Limbs and Parts of it . The whole Heart doth express all the Inwards of the bodily fleshy part of man : The whole Mind doth call for the Vigour and Activity , the light and life of the Spirit of Man : The spirit of a Man is naturally Luminous , and has Light enough in it to demonstrate his Being , to be distinct from the respiring faculty in Man . So that the whole in his All , and in every part of him is concerned and engaged in this Love . And all these words thus put together , do discover and declare , that this Law of the Ten Words doth extend to Spirit , Soul and Body ; both the External and Internal parts of the Body : which three do constitute and make up a complete Man . And the LORD can make this good use of this part of the Answer , to put the Readers upon further Inquiries into the Word of Truth , after the true nature and proper difference of their Spirits , Souls and Bodies , and what the distinct duties of each are , and wherein they must all joyntly agree in obeying this precept of Love . k k Exod. 20. 21. The Fourth Word doth declare Jehovah Aelohim to be the Maker of the Heavens and of the Earth , and of all things that are therein ; and the Soul of Man is one of these things which he created and l l Isai. 57. 16. Gen. 2. 7. and in other places . made . It is of the Law of Nature agreeably to the Word to believe , that souls are , and that there is a Maker of them . And that it is a duty , both to get more of the knowledge of our souls , and with our souls , to love and honour the Creator of them .

To love our selves with a just and necessary Love , as such , is of the Law of Nature ; m m Prov. 8. 36. He that doth it not is a Self Murderer , he doth kill somewhat or other of himself , which is against the express Letter of the Sixth Word . Those that by sinning against , and hating of the LORD Christ , are Oppressors , Wrongers , Abusers of their own Souls , and love death ; they do that by which they bring death and destruction upon themselves ; and so do not discharge that duty which under , and for him they owe unto themselves . To love our Neighbour as our selues is n n Lev. 19. 18. Mat. 22. 39. Rom. 13. 8 , 9. of the Law of Nature in the Decalogue , which is the sense that the Law-giver himself doth give of his own Law . o o Pag. 218. of his Treatise . This Objector himself doth acknowledge all the Duties of self-love to be deeply written in Man's Nature ; but in this he doth mistake , in that he saith , That all the Duties of self love , as such are passed by ( as supposed ) in Moses's Decalogue . ( In the way , men should use more tenderness in their expressions about these holy Laws of Christ ; upon which he himself doth put so much honour . This Adversary doth sometimes call it a Jewish Law , and here Moses's Decalogue , when he had before and after , written so much diminitively about these ten Words ; whereas the Scriptures do name them with more honour , p p Exod. 34. 28. Deut. 20. 4. & 4. 13. the Words of the Covenant , the ten Words , the ten Words which Jehovah spake , which he gave unto Moses . Moses called them , the ten Words of Jehovah's Covenant , which Jehovah wrote upon two Tables of Stone : with many more of such glorious Names and Titles . But to my matter in hand : )

If these Duties of self love are supposed , where are they supposed , if not in this present comprehensive Law ? which doth include all Duties ? q q Mat. 22. 39. 〈◊〉 Luk. 10. 27. Christ's Rules of Interpreting do expresly take in self-love , making this commanded Duty of self-love , to be the measure of our Love to our Neighbour ; the one must be regulated by the other according to the Word . r r Mat. 7. 12. In his own Commentary upon his own Law , he doth affirm , all the Law and the Prophets , to make a regular Love to our selves , to be s s Lev. 19. 1● . the measure of our Love to others . This Law of self-love is not then so passed by , but that in express terms , if we will take Christ for an Interpreter , it is a Duty required in the Law of the ten Words . Both Old and New Testament do speak one and the same thing in this matter ; And men will never be thorowly true , right lovers of themselves , till their hearts and lives in a way of growing conformity , both in knowledge and in obedience , be more and better reconciled to this Law of the ten Words . Pure , Primitive , Created , Natural , Word self-love is eminent in an Universal Obedience , unto all the Holy , Righteous , Just Laws of Jehrvah Aelohim : They are good Laws , good to the observer of them . The LORD doth use this Argument , whereby to prevail with true , right self-lovers , keep all my Commandments t t Deut. 10. 12 , 13. for thy good , Thy ; the benefit and the advantage will be thy own . Thy Obedience thereby , will be profitable u u Job 22. 2. to thy self . Every one of the ten Words being directed to men , in the Second Person , doth stir up their natural , regular self-love ; Thou shalt , or Thou shalt not . It is thy own great concern ; w w Ephes. 5. 2● , 29. For , there is a lawful regular self-love , x x 2 Tim. 3. 2. as there is a sinful carnal self-love .

This also doth take in somewhat of another Instance of this Objector , about taking greatest care to save our Souls above our Bodies . For the Chain , and the order Lines of Love is held forth in the Decalogue . y y Mat. 22. 36 , 37. 38 , 39 , 40. Lev. 19. 17 , 18. The Honour and the Glory of Jehovah Aelohim , being commanded , and commended , in the first Table ; and then the Salvation and good of our selves ; and next to this , the Salvation and good of others : As has been already opened .

Further , to tame and mortifie all our fleshly Lusts in order to our Salvation : Is not this also precepted in the Decalogue ? Where any Duty is there commanded , do not also the means pointed thereunto pass under precept ? Thus , where any sin is forbidden , are not there also the causes and occasions of such a sin forbidden ? And are not there also the means instituted for the avoyding such a sin injoyned ? Are not Lusts and Corruptions , the whole old man of them , the original indwelling sin , which is the root and the corrupt Fountain , whence all other sins and corruptions do spring and flow , are not these forbidden in the Law of the ten Words ? Doth not Paul evidently argue this in the seventh Chapter of his Epistle to the Romans ? z z Rom. 8. 13. Prov. 5. 1● . If we do not through the spirit mortifie the deeds of the body : Is not this one way of self-murder , forbidden in the sixth Word , or Law ? And where a sin is forbidden , is not the contrary Duty there commanded ? Are we not by virtue of this , and of other of these Laws , to forbear those acts of Gluttony , Drunkenness , Adultery , and such like , as they tend to our own damnation ? Where the express charges for mortification are given to us , do they not evidently refer to the particular Laws of the ten Words ? a a Col. 3. 5 , 8 , 9 , 18 , 19 , 20 , 21 , 2● . & 4. 1. Mortifie your members which are upon the Earth , Fornication , Uncleanness ( against the seventh Word : ) Passion ( against the sixth Word : ( Evil Concupiseence , ( against the seventh Word , in its limited restrained sense , against the whole of this Law , in a large sense . ) Covetousness ( against the tenth Word . ) Which is Idolatry ( against the first Word ) . We must put off all these , Anger , Wrath , Malice ( against the sixth Word . ) Blasphemy ( against the third Word , when belched out against Jehovah , against the ninth Word , when spoken evilly against our Neighbour . ) Filthy communication out of our Mouths , ( against the seventh Word : ) Lie not one to another ( against the ninth Word ) Husbands be not bitter against your Wives ; Fathers , give not ill words to your Children ; Servants do not wrong ; ( against the fifth Word . ) Do not not the Law and the Prophets , under the old Administration call for b b Deut. 30. 6. Jer. 4. 3 , 4. the ploughing up of the sallow Ground , for Circumcising themselves to Jehovah for taking away the Foreskin of their Hearts , with other such like expressions ? And do these set out the mortification of the lusts ? What was much of the Typical whole Burnt-offering , c c Rom. 12. 1. but the mortifying and killing of sin ? So that as this is a Duty under the New , so also it is a Duty under the Old : And if so , it must be by virtue of one or other of the ten Words ; for on these do all the Law and the Prophets , the whole Old Testament , hang as to matters of commands or Prohibitions , though it take in other matters too .

To deny all bodily Pleasure , Profit , Honour , Liberty and Life , for the securing of our Salvation , regular self-love , as it is a Law of Nature , doth dictate , and is a great part of that which the LORD Jesus Christ , d d Mat. 22. 35-40 . Mar. 12. 28-34 . Luk. 10. 25-28 . in that cutting of the ten Words into two Comprehensives of them , doth call the second Commandment : For Love to the Honour of Jehovah Aelohim , is the first and chief Commandment , and must be mainly put forth in this case , though it were to the parting with our any thing , our all . Are there not eminent Examples of this under the Old Testament ; which have an honourable Record in the New ? Did not e e Heb. 11. 7. 1 Pet. 3. 20 , 21. Noah go far in this of self denyal , when he opposed all that corrupt age ? When he condemned the whole World of sinful mankind , as he could reach them ? and was not this to the saving , not only of his house , but of his soul ? f f Heb. 11. 8 , 9 , 13 , 17 , 18. Was not Abraham eminent in this , when he left his own Country and his Fathers House , and at a call from the LORD went out , not knowing whither he went , to sojourn in a strange Country , where he was in great danger ? And when at a word from the LORD , he was ready to offer up his Isaac , his only begotton , beloved Son , of whom it was said , In Isaac shall the seed be called to thee ? g g Heb 11. 24-27 . Did not Moses excel here in ? when by Faith , being grown big , he refused to be called the Son of Pharaoh's Daughter ? ( was not this a denying all bodily honour ? ) when he by Faith chose rather to suffer affliction with the people of God , than to have the Temporary Injoyment or Delight of sin ? ( Was not this to deny all bodily pleasure ? ) when he by Faith , esteemed the reproach of , or for Christ ( observe , there was a Christ then , and Moses rejoyced in his being persecuted for Christ's sake , because great was his reward in Heaven , which is an answer to another Instance of this Objector : ) greater riches than the Treasures in Egypt ? ( Was not this to deny all profit ? ) when he by Faith forsook Egypt , not fearing the wrath of the King , for he was constant , as seeing him who is invisible ? ( Was not this to deny all bodily liberty and life ? ) And were not these for the securing of his Salvation ? Is it not expresly spoken of him , that Moses had respect unto the Recompence of Reward ? Did not he believe , that there was an Heaven ? where the glorified Saints will be perfectly blessed , in the Knowledge , Love and Fruition of God ? ( Which doth also return a confutation to another Instance of the Objector . ) Was not Moses under some Word-Law for all this ? Must not this Faith have some Word from Jehovah to bottom upon ? O how honourable are these things of this glorious Law .

This puts me on towards the closing of my great undertaking , which is to shew , That

The Old Law of the ten Words is still the same , both to Jew and Gentile . It was the Rule of Obedience to them under the Old Testament , as unto God in Christ , and is still so a Rule unto us under the New .

In my entrance upon this , I must express my a●horrence of that bold daringness , in some , who charge the LORD Jesus Christ himself , with being in his life-time a coun●enancer of some breaches of the Seventh-day Sabbath . Thus flying in the face , not only of this holy Law , but also of the Supreme Lawgiver . They give two Instances : one in the twelfth of Matthew , and the beginning of that Chapter ; the other in the fifth Chapter of John , the ninth , tenth , and so on to the sixteenth Verse . As to the the former , concerning Christ's Disciples plucking the Ears of Corn , and eating , on the Seventh-day , and Christ's pleading their Cause , Consider well their Case , in all the Circumstances of it . They did what was lawful on the Seventh day , it being a needful refreshing of their outer man , thereby to strengthen for Sabbath-worship and Service , where other provision was wanting , a work of Mercy , as Christ shewed it to be ; an action tending towards the Sanctification of the Sabbath , and not bringing any Duty thereof . It was according to what the Law of Jehovah did allow , in the two last Verses of the twenty third Chapter of Deuteronomy , which had foundation in right Nature , and in just Equity amongst all Mankind , who did allow this in a case of present necessity . And this Christ's doth further exemplifie in a like case of David .

Concerning the later : Where Christ healed the man diseased , and bid him , To take up his bed and walk : And this on the Sabbath-day . The diseased man was there on his bed , in the way of his cure ; a cure was lawful on the Sabbath-day , a doing good on such a day , a work of necessity , and of mercy ; and so lawful . This was a Work that the diseased man could not foresee , or prevent before the Sabbath came ; nor being healed , was he to delay it till the Sabbath was over ; left he had lost that of his goods , which his duty was so to preserve ; ( the Creator on the Seventh-day Sabbath preserved his Creatutes , which he had made on the six foregoing days of the same week ) It was a publick Testimony of the truth of the Cure , and of the power of the Healer , who as God-man spake the cure ; It was an act of Faith and of Obedience , in him who was whole , and did not hinder any Sabbath-worship : For you may find him in the Temple , in the fourteenth Verse .

Having already proved , that the LORD Jesus Christ was Admininistrator under the Old Testament : and that he was the Promulgator of the Law of the ten Words at Mount Sinai , who was to be believed and obeyed in that Day , as well as now ; and that , the end of the Law also , the great design , drift , purport , and meaning of it was , Christ for Righteousness to every one that believeth : That which is now upon my hand to defend and maintain is , that it is still a Rule of Obedience now unto the New Testament ; for the confutation of h h Mat. 24. 12. Anomy or Antinomianism .

This Law of the ten Words was confirmed by the express Doctrine of our LORD Jesus Christ , when he took to his God-head the Humane Nature , born of the Virgin Mary , and dwelt here on Earth , and conversed with men for some years , i i Mat. 5th , 6th and 7th Chapters . particularly in his Sermon at the Mount . So that , k k Exod. 19th and 20th Chapters , & Isai. 33. 22. Heb. 12. 18 , 19 , 24 , 26. & Act. 7. 37 , 38 , 39. Psal. 68. 8 , 11 , 17. 18 , 20. as he was the Proclaimer of them at Mount Sinai : Thus also was he here again at the Mount , the Preacher and Confirmer of them , in the faithful discharge of his Kingly Prophetick Office . He would not have any Disciple of his so much as to give way unto any l l Mat. 5. 17 , 18 , 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , loose , or dis●bind , which that man , whatsoever be be , d●●b , that eicher abrogateth this Law , any one of its Commands , much more if the ●bole of it ; or that doth not observe it , much more if he affirm 〈◊〉 : unlawful to be observed . one thought , that he came to dissolve any of the least commands of this Law of the ten Words ; the least Consonant , or Vowel , or Point , whatsoever it was that was originally this of Christ's own giving and writing from his Father , by his Spirit in his Word : Nothing , not the least part of it , was in any wise to pass from it . Who-ever he were that did loose or dissolve one of these least Commandments , more especial too , if he did further teach men so ; such an one was not in a fi●●edness for the New Testament Church-state , which is set out by the Kingdom of Heaven : He was neither to be admitted into this State , where it was known ; or if he unawares crept in , yet being discovered , he was not to continue in that state , m m 2 Cor. 10. 4 , 〈◊〉 . without the exercise of Church Discipline . And that Christ doth speak of this Law of the Ten Words is manifest ; for he doth give particular instances of particular Commands in the Decalogue : Of the Sixth Word or Command , in the one and twentieth Verses of that n n Mat. 5. fifth Chapter : of the Second or Fourth Words or Commands ( though set out after the manner of the Old Testament Dispensation , which at that time was not so fully perfected and accomplished , as I have shewed else where : ) in the twenty third and twenty fourth Verses of that fifth Chapter ; where the manner of Worship , and o o Compare Mat. 4. 5 , 6 , 7 8 Chapters , particularly , Mat. 7. 28. with Mar. 1 21 , 22. and inquire , Whether it were not on the weekly Seventh-day Sabbath , when Christ preached this Sermon at the Mount , Wherein he confirmed the whole of this Law of the ten Words . the times and seasons of Worship are spoken to and of : Of the Seventh Word , in the twenty seventh Verse , and onwards to the end of the thirty second Verse : Of the Third Word in the thirty third Verse , and so forward to the thirty seventh Verse : Of the First Word in the p p Mat. 6. nineteenth Verse , and further , even to the end of the sixth Chapter . If thou be a discerning unprejudiced Reader , it is but open thy Bible , and read those q q Mat. 5. 6 , 7. Chapters . three Chapters , and thou wilt conclude with me , that this Sermon is Christ's reviving of , and Commentary upon the Law of the Ten Words ; making this to be r r Mat. 7. 24-27 . Luk. 6. 47 , 48 , 49. the Doctrinal Foundation , upon which wise Believers are to bottom and to build . The same Truth and Duties which are here taught and commanded by Christ , are the same which the Prophets of old did commend to the people , and which s s Exod. 20. 13. Deut. 5. 17. Exod. 20. 14. Deut. 5. 18. Exod. 20. 7. Lev. 19. 12. Deut. 5. 11. Exod. 21. 24. Lev. 24. 20. Deut. 19. ●1 . Lev. 19. 18. Moses also did deliver ; as may be seen in the Citations in the margin , t t Mat. 7. 12. & 22. 40. Luk. 6. 31. It was by this Law of the Decalogue , that Christ doth prove the truth of his Doctrines , and the equity of his Commands .

It is Christ's obedience unto the Law of the Ten Words , wherein he propoundeth and setteth himself as a u u John 2 . 3-6 . & 4. 17. Ephes. 5. 1 , 2. 1 Pet. 2. 21. Pattern and Example for Believers to imitate , and to follow him .

This Law of the Ten Words is affirmed in the New Testament , to be in its own nature , w w Rom. 7. 12 , 13 , 14 , 16 , 22. & 12. 2. Jam. 1. 25 & 2. 8 , 9 , 10 , 11 , 12. 1 John 3. 4 Rom. 4. 15. & 5. 13. an Holy , Just , Good , Spiritual Law ; a Perfect Law , commanding all good , and forbidding all evil . All and every sin is a transgression of one or other of the Ten Words , which are still the Believer's light to guide his steps aright in those straight ways wherein he is to walk .

The Apostles in the History of their Acts , and in the Epistles which they sent to the Christian Churches , are full of this Doctrine ; which doth constantly attend their preaching of that great Truth of Justification by faith in Christ particularly , even as to the Laws of the x x Rom. 13. 8 , 9 , 10. Gal. 5. 14. and in a multitude of other places . Second Table .

y y Isai. 51. 4 , 5 , 6 , 7 , 7. & 42. 4 , 16 , 21. Jer. 31. 31-34 . Heb. 8. 9-13 . Isai. 8. 16 , 20. The Prophesies of the Scripture that do foretell of an Holy Righteous People in the purer Churches of the later days , have respect unto this Law , which is sealed in Christ's Disciples , which is transcribed in their z z Ezek 36. 26 , 27. Isai 51. 7. 2 Cor. 3. 3 , 18. Rom. 7. 22. & 12. 2 , Tit. 2. 11-14 . new Heart : It is engraven on the Hearts and Minds of Christ's New Covenant people by the LORD , the Spirit . Anti-christ , a a 2 Thess. 2. 8. that lawless one , will set himself most to persecute those Disciples of Christ , who do stick closest to Christ , in walking according to the Rule of b b Rev. 14. 12. & 12. 17. this Law . Both the Old Testament , and also the New doth c c Mal. 4. 4 , 5 , 6. & Rev. 22. 14 , 18 , 19. close with a Reviving and Inforcing of this Law ; and that under a terrible threatning of Excommunication against scandalous Transgressors of it , and a dreadful Curse denounced against such as shall add to , or take from it ; d d Deut. 4. 1 , 2. & 1● . 32. Prov. 30. 5 , 6. Josh. 1. 7. whereunto other Scriprures do well agree .

For the accomplishing of what e e Rev. 11. 7. John had in a Vision , Believers do now wait , even that the Temple of God may be open in Heaven ; in which Temple may be seen the Ark of his Testament or Covenant ; f f 1 King . 8. 9. Exod. 31. 18. & 34. 1 , 27 , 28. in which Ark there was nothing put but the Two Tables , on which the Ten Words written with the finger of Aelohim . This Law shall yet once again come forth g g Isai. 2. 3. out of Mount Sion .

This Law is one of the h h Hos. 8. 12. Isai. 42. 4 , 16 , 21. Great honourable things of Aelohim . All the LORD'S Appearings in his way of Justice against Sin for Holiness , is his Vindication of this Law . And all his free Rewardings of his obedient people in his way of Righteous performing of Covenant Mercy , is his Approbation of this Law ; for upon this bottom do all his Judicial Laws stand .

These later days do call for Advocates , to plead the Cause of this Holy , Righteous Law ; Antichrist now doth more appear to be i i 2 Thess. 2. 3 , 8. the Anomous one . The Antichristian party have mangled the ten Words ; for thus they publish them in their Psalters and Catechisms :

1. I am the Lord God ; thou shalt have no other God but me . 2. Thou shalt not take the Name of God in vain . 3. Remember to sanctifie the holy days . 4. Honour thy father and mother . 5. Thou shalt not kill . 6. Thou shalt not commit adultery . 7. Thou shalt not steal . 8. Thou shalt not bear false witness . 9. Thou shalt not desire thy neighbours wife . 10. Thou shalt not desire thy neighbours goods .

Here they wholly leave out the second Commandment : They thrust the weekly Seventh-day Sabbath of Jehovah , out of the Fourth Word , and substitute their own unscriptural holy-days ; they turn the last Word into two . They teach religious reverence to be done to Creatures , as to Angels , to Souls departed , to the Cross , &c. they hold it lawful to be present at idolatrous service , keeping a man's conscience to himself , they teach Invocation of Saints ; they allow blasphemous Oaths ; they teach Will-worship , Idolatry , Superstitions , and their fabulous feigned Traditions , and such vows as are unwarrantable and unlawful , they lay aside the weekly Seventh-day Sabbath , and set up days of mens inventing , instituting and imposing : dedicating them , and the worship and service on them , much to Creatures ; they hold , that the Magistrate hath nothing to do in the Matters of Religion ; they exempt their Clergy from the jurisdiction of the Civil Magistrate ; They absolve Inferiors from their subjection to Superiors . They justifie Murthering of Princes , and of others , that promote not their Cause ; they tolerate Stewes ; they allow uncleanness to some persons , as venial , and scarce a sin : They assert officious and sporting lyes to be lawful and justifiable , if good may be attained by it ; They dispense with the whole Decalogue , by Usurpation ; If the Pope command what Christ doth forbid , or if he forbid what Christ doth command , yet they require their people to obey them , contrary to Christ's Law .

k k Mat. 24. 12. & 7. 23. & 23. 28. Rom. 4. 7. & 6. 19. 2 Cor. 6. 14. 2 Thess. 2. 7. Tit. 2. 14. Heb. 1. 9. Tzephan . 3. 4. Malac. 2. 9. Heb. 8. 12. & 10. 17. 1 John 3. 4. Mar. 15. 28. Luk. 22. 37. Acts 2. 23. 2 Thess. 2. 8. 1 Tim. 1. 9. a Pet. 2. 8. & 3. 17. The sins of the later days are expressed by the name of Anomies ; which is often declared against in the New Testament , as well as in the Old . Violence to the Law , and partiality in the Law , is one great Article , that will be brought in by way of charge against corrupt Teachers , in the later days . This is the great comprehensive sin which the LORD doth so much hate .

l l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . One Word for Law , is used ( if I have not misreckoned : ) abvoe one hundred and ninety times in the New Testament ; and m m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . another word for a commandment , about seventy times : And those who are nefarious , n n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not consentaneous to Laws , Out laws , and lawless ones , are the gross erring ones , in principle , in practice , or in both . O how zealous was the LORD Christ for this Law of his ! How careful to have o o Mat. 22. 40 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & 5. 17 , 18 , 19. Mat. 19. 17. 2 Pet , 2 , 28. the whole of it , all and every part of it , to be safely kept ! He put it all into two comprehensive Precepts , and there hung it up , to stay it , that none of it might fall to the ground , or be lost . All Religion conspireth into these two . This is that way of Righteousness , wherein Believers ought to be found walking .

Anomy , Antinomian●sm , lawlessness , or a disowning and rejecting of the Law of the ten Words , this is a description of sin , as opposed to Holiness and Righteousness , 1 John 34. Rom. 6. 19. 2 Cor. 6. 14. Anomy is that foul comprehensive evil , which Christ doth hate , Heb. 1. 9. To be reckoned amongst the Anomous ones , is to be reckoned amongst the vilest , and most notorlous of sinners , Mar. 15. 28. Luk. 22. 37. They were Anomous hands , which did crucifie Christ , Act. 2. 23. Anomous works are grieving and vexing to the Righteous Soul of a Righteous Man , 2 Pet. 2. 8. Anomy is that great Evil , which Christ came to redeem his people from , Tit. 2. 14. Anomy is that sin , which all Christ's justified ones have freely forgiven unto them , Rom. 4. 7. Heb. 8. 12. and 10. 17. Anomy doth lay aside that Rule , by which we must judge of Good and of Evil , of Sin and of Duty , Rom. 4. 15. and 5. 30. It is one of Antichrists Names , that he is the Anomous one , 2 Thess. 2. 8. Anomy is the hainous crime of the later days , Mat. 24. 12. 2 Thess. 2. 7 , 8. Anomous ones will be cast out of Fellowship and Communion , in the purer Churches of the later-day-Glory , Mat. 13. 41. Such as live and die working of this Anomy , will at the last be shut out of the New City , and the Heavenly Glory , Mat. 23. and 23. 28 , 33. p p Jam. 2. 8-12 , 22. Deut. 8. 1. & 5. 31. & 6. 1. & 11. 22. We must take one and all , one and every one of the ten Words . They are conjoyned into one body of the Law ; and must be so likewise in our Obedience : It is , as it were , one copulative , if you dissolve and break one , you dissolve and break all , and thereby violate his Authority , who requires obedience to all , and to every one of them . All the ten Commandments is but one Commandment . A Law Kingly ; A Law of Liberty ; A Law by which we must be obliged ; A Law by the works of which men must manifest their Faith to be of the right saving living-kind , and by which Faith is made perfect . The same Aelohim who spake one of the Laws of these ten Words , spake all and every one of them ; in a singular emiment manner at the Mount Sinai ; he spake at other Seasons ; but this Law was spoken with more solemnity of proclaiming .

This is that Law , which q q 2 Pet. 2. 4. 11. 22. John 5. 19. John 17. 15. 1 John 3. 8. John 8. 44. Mar. 5. 8. Mat. 12. 43 , 45. the Apostate Angels , were and are trangressors of : Satan is the Evil one ; he sets himself up as a God to be worshiped , which is against the first and second ; he is a blaspheming spirit , against the third Word : He keeps not the Seventh-day Sabbath , and tempts men to profane it ; against the fourth Words . He has broken the Law of his Relation , and tempts all , both Superiors and Inferiors , to break the established order , according to the fifth Word . Christ calls him a Murderer against the sixth Word . An unclean spirit ; against the seventh Word . He is a Thief , a Robber , a Stealer : Robbs men of their holiness and happiness ; steals away the Word out of their hearts ; against the eighth Word . He is a Lyar , against the ninth Word . A covetous craver of what is not his own . And he sollicits men to covet what is their Neighbours , against the tenth Word . For , this Decalogue is the Rule of Holiness , and of Righteousness , given to r r Psal. 103. 20 , 21. & 104. 4. Zech. 1. 10 , 11. 1 Pet. 3. 22. Rev. 19. 10. & 22. 9. Mat. 25. 31. Deut. 33. 2 , 3. Psal. 89. 7. Angelical Natures , who were summoned to appear at the solemn promulgation , and proclaiming of this Law . Even the Holy Spirits are doers of Jehovah's Commandments , and they hearken unto the Voice of his Word . And what is more yet , this Law will be the perfect , establish'd , continud Law , and Rule of Holiness , and of Righteousness of the glorified ones for ever in Heaven . How great therefore is there ignorance , and how gross their mistake , and dangerous their errour , who daringly assert , that this Law was temporay given only to one national people , of Israel and some few more ; as if others were not under the obligation of it , at least in part , if not in whole . s s Jam. 2. 8 , 9 , 10 , 11 , 12. Rom. 3. 19-31 . & 4. 15. & 5. 13. 1 John 3. 4. John 12. 48. Rom. 2. 14 , 15 , 16. Exod. 12. 38. & 20. 10. & 23. 12. Lev. 4. 13 , 〈◊〉 . Gal. 3. 10 , 13. Whereas , it is a Kingly Law , to which all mankind ought to be subject and conforming , all being concern'd in this Law , all being to be judged by this Law ; all sin and duty being to be measured by this Law . There must an universal regard had to all and to every one of the Commands in the Decalogue , both by Prince , Minister and People : There is a note of universality , requiring Obedience to all these Commands , and a word of singularity , forbidding the breach and violation of any one of them . Though Christ have Redeemed his people from the Curse of this Law , yet not from the Rule of it : the Redemption from the Curse of it , doth still establish the Rule of it .

And as to this particular Law , of the weekly Seventh-day Sabbath , there was a mixed multitude of others with the Israelites , at the very time of proclaiming it : And the Stranger , yea the very Cattel , are expresly comprehended within the bounds , and in the very Letter of this Word , and natural Reason for the observation thereof . And if men will still be so adventurous in this age of clear Light , and of shining discovery , as to go on to do the labour and work of their particular Functions and Imployments on the Seventh-day , there is no Word of God that doth dispense with this , neither can any word of man bear them out in it , against a direct prohibition .

The ten words , or the Law of the Decalogue , being that perfect Image and exact Sampler , according to which all Mankind in the loyns of Adam , were at the first created in all Wisdom , Holiness and Righteousness , as their finite Capacities could take in , and it being still the Rule and Direction for the renewing and restoring of Wisdom , Holiness and Righteousness in any of the sons and daughters of men , it is therefore in a proper sense , the Law of Nature ; and it being so , it hath some foundation in the Humane Nature , and so doth respect all Mankind , Jew and Gentile , Male and Female , no Sex nor Age , no Language nor People excepted ; which Law when proclaimed at Mount Sinai t t Eccles. 12. 13 , 14. universally concerned all the men and women , that then were , since have been , now are , and that shall be in the after Generations ; h h Rom. 5. 12 , 13 , 14. the Head and Representative of us all ; was under the Direction and Obligation of this Law , and so are all the Posterity of Adam : Sin was in the World from Adam , even unto Moses , and Death was reigning in the World from Adam , even unto Moses , and the Law was existing in the World from Adam , even unto Moses , when it was a new promulgated ; for , where the Law is not in being , sin is not reckoned : Thus was the first Adam , the representing Type of all Mankind , who had this complete Law concreated with the Humane Nature . This Decalogical Holiness and Righteousness , though not the very natural Essence , and real Substance of the Humane Nature , nor necessarily flowing from the very principles of that Humane Nature , yet was a concreated perfection in him , and a connatural suitableness to him ; it was implanted in Adam's heat , which Law and Obedience thereunto was the greatest part of his resembling the Image and likeness of his Creators and Makers , it being after the same Pattern , a Law commanding all Good , and forbidding all Evil , a Law of hidden ages , without limitation of any time , place or person , serving all times , all places , all persons , being an absolute full Directory both before and since the Fall ; whether this Law were given outwardly by the Creator to Adam , by word and voice , is not now the matter of inquiry : Let it suffice , that it was given to Adam , which all his Postery should conform unto : It was continued in the Church all along , as a Rule of Life ; so it was to w w Gen. 6. 8 , 9. & ch. 10. 2 Pet. 2. 5. Fzek. 14. 14. 20. Heb. 11. 7. Noah , one of the Fathers of the Gentile Nations , who was a just man , perfect in his Generations , walking with Aelohim , and finding Grace in the Eyes of Jehovah ; he was a Preacher of Righteousness , a very Holy , Righteous Man , and an Obedient Believer : The Anomous , or lawless times of the later days are compared to Noah's days in that corrupt age . Thus also to Abraham , x x Gen. 17. 4 , 5 , 6. Rom. 4. 16 , 17. Gal. 3. 28 , 29. Gen. 18. 19 , & 26. 5. who was the Father of many Gentile-Nations , of a multitude of them : this Abraham had an express full Testimony from the LORD himself , that he was such a one as obeyed the voice of Jehovah , and kept his charge , his commandments , and Laws , which three words are the same that are afterwards used , by which to express the ten Commandments , the Judgement , and the Statutes , which God gave by Moses : Aelohim knew Abraham , how that , he would command his sons , and his house after him , and they should keep the way of Jehovah , to do Justice and Judgement . Thus also y y Exod. 16. 28 , 29 , 30. to Moses , and to those of his time , before the promulgation of this Law of the ten Words at Mount Sinai : Jehovah Aelohim by Moses rebuked those who contrary to their LORD's commandment , went out to seek food on the Seventh-day Sabbath , and he expresseth himself thus in his convincing reproof , How long will ye refuse to keep my commandments and laws ? ( the same words again ) implying that , that rebellious , disobedient people did continue on to be transgressors of this holy Law of the ten Words , particularly to be breakers of that Law of the Seventh-day Sabbath , so that , these Laws were well known to the Church and people of God , by a long continued handing of them down by Posterity from Age to Age , though practical Anomy , or lawlessness had too much crept in and corrupted them of that Generation , who neglected and broke them , especially whilst bond-slaves in Egypt . Afterwards when this Law was proclaimed and commanded at Mount Horeb , where was z z Exod. 12. 28. Numb. 11. 4. Deut. 29. 11. Exod. 20. 10. a great mixture , a miscellaneous multitude of Israelites and Gentiles , who were present at that Mount ; and the stranger is expresly named in the very Letter of the Fourth Word or Command ; so that , he also was under the obligation to yield obedience unto the Law of the Seventh day Sabbath . The mind of man having by sin covered over with thick darkness , ignorance , errour , and long di●use , evil inclinations to Vice , having much depraved and blinded the Understanding , The LORD in words of his own a a Exod. ●0 1 , &c. Job 23 12. & 22. 22 Psal. 78. 1 , 2. & 119. 13 , 72 , 88. Deut. 18. 15 . -19 . mouth proclaimed this Law , that it might be a manifest Testimony to mankind , that natural Notions and Novelties of the Law , concerning the difference between Good and Evil , Duty and Sin , were divinely ingrafted into the Nature of Mankind , and were consentaneous unto this Eternal Rule of Holiness and of Righteousness , which is in Aelohim : He instaurs and restores the intire knowledge of his Will in his Law , by this solemn promulgation , that those old Letters of it , which were much worn and defaced in the decayed Monuments of corrupt hearts , might be more deeply ingraven , and more plainly read again , that what men had observed , he by his own speaking Voice , and writing Finger might rightly explain ; thus interposing his own Royal Authority , to beget an inward testimony in their own consciences , for the justness and equity of his holy , righteous Law ; that all Mankind might be convinced of their sin and misery , and might thereby be awakened to make out after a remedy , otherwise they would be left altogether without excuse : Upon the second of the Trumpets at Mount Sinai , all Mankind was bound to make diligent inquiry after that , which the LORD , b b Jer. 10. 7. who is the King of Nations there spake , so that , they are all under his Law , and are all bound thereunto , being all concerned to take notice of the promulgation thereof by Royal Proclamation , though more especially given forth at that place of Sinai . It is not unworthy of serious consideration , what a tonourous loud voice that was , which not only all the Israelites did hear , c c Exod. 12. 37. who yet were about six hundred thousand men , a multitude that took up a great space of ground , when Aelohim spake all the Words of the Decalogue ? This voice was also accompanied with a sound of Trumpets , d d Exod. 19. 18 , 19. & 20. 18. Heb. 12. 18 , 19 , 20 , 21 , 25 , 26. Deut. 33. 2. Psal. 19. 1 ▪ 10. Rom. 10. 18. Deut. 30. 11-14 . Rom. 10 6 , 7 , 8. 1 Thess. 4. 16. so exceeding loud , as that the Lord could make all Mankind then alive to hear it : such a sound shall go forth in the last day : Besides all this , what tempests were there at that solemnity , what smoke , what fire , yea , what thunderings , and what an Earth-quake ? Such as might shake all the Inhabitants of the Earth at once , and make them take notice of it : For , not only did Mount Sinai or Horeb quake greatly , but e e Psal. 68. 8 , 17 , 18. & 114. 1 , 2 , 7. Heb. 12. 18 , 19 , 20 , 21. 25 , 26. Hag. 2. 7. Deut. 4. 6 , 7 , 8 , 11. that expression of Mount Sinai also doth shew , that other parts of the Earth were shaken too : The Earth was then shaken , as the Earth shall be shaken at Christ's coming in the later days , when all Nations shall be shaken or moved , or made to tremble , all and every one of them , so shaken as the Heavens then will , all of them at once . All the Earth is bid to rejoyce at Jehovah's reigning , which is described f f Psal , 97. 1-7 . ( Heb. 1. 6. Rev. 4. 5. ) Psal. 97. 5. & Judges 5. 5. Mount 〈◊〉 and Hills in the plural number then flowed and melted . by his solemn giving of the Law , which the Church is to rejoyce at ; and this is applyed unto Christ ; all the inhabited World was then enlightned , all the Earth saw and trembled : he then and their declared himself to be LORD of the whole Earth in giving forth this Kingly Law . Thus this glorious Law-giver himself descended from Heaven with a shout , his Charriot being twice ten thousand thousands of Angels , the LORD being with them at Sinai in the Sanctuary ; g g Psal. 68. 17 , 18. Ephes. 4. 8. and when he ascended to on high , he led captive a Captivity , he had taken Gifts unto Adam ( observe , so is the Original word , or in Adam , which Paul doth explain to be men , all Adam's posterity , particularly from that time ) and also the rebellious to dwell with that God . h h Exod ●2 . 49. Lev. 24. 2● . Numb. 15. 16 , 19 , Gal 3 28. Act. 15. 9 , 11. Ezek 47. 22 , 23. Deut. 2. 25. & 4. 6 , 7 , 8. This Law universally concerneth all , for in Christ all are one ; and whoever they were of the Heathen Nations that came into the Church of God in that day , and were obedient unto all the Laws of Jehovah , they had a part with Israel in all the holy things of God ; the Strangers themselves were under a Promise of having an allotted Inheritance in the Holy Land , together with the Tribes of Israel . There were the same privileges to the Obedient ; to the Stranger , as to the Home-born : The same judgments executed upon Transgressors of the Law of the Ten Words , were he the one or the other . All Nations under Heaven heard report of Israel , and of the LORD 's appearing for them , and giving them his holy Law . Let the Reader further observe , how it was afterwards , when Solomon built the Temple , at his dedicating of it , he put i i 1 King 8 4● ▪ 42 , 43. the Stranger into his Prayer , as well as the Israelite : And this wise , just Judge ( especially whilst his heart was right with the LORD ) judged according to this Law of the ten Words , and the judicials annexed thereunto : k k Psal. 72. 1-14 . 1 King . 4 ●1 . Solomon had his Dominion from Sea to Sea , and from the River unto the ends of the Land ; they that dwelt in dry places kneeled before him , and his Enemies licked the dust : The Kings of Tharshish , and of the Isles rendred an oblation ; the Kings of Sheba and Seba offered a present ; and all Kings bowed down to him , all Nations served him ; he reigned over all Kingdoms , who were someways under his subjection , l l Mat. 28. 18 , 19. Acts 1. 8. Col. 1. 5 , 6. Rev. 11. 15. Psal. 2. 1 , 2 , 3 , 6 , 7 , 8. being herein a Type of Christ ; so that , Solomon was a kind of Universal Monarch upon Earth , ruling and governing by Jehovah's Laws . Consider , what the Office and Work of the Prophets was after Solomon's time , even to preach Commentaries and Sermons upon this Law of the ten Words , directing transgressors unto the Messiah to procure pardon and reconciliation : And these Prophets , especially some of them , had not only the Israel of God put into their Embasse and Commission , but also the Gentile Nations and Kingdoms , and People , m m Jer. 1. 10. let Jeremiah be one eminent instance of this , when the LORD did set over the Nations , and other the Kingdom ; according unto that Word , which he brought or sent to them from Jehovah , and according as they yielded obedience , or not unto this Law of Jehovah , so they were either built and planted , or plucked up and broken down , spoiled and destroyed : n n Jer. 25. 15-33 . All those Nations , unto whom Jehovah sent Jeremiah with a word of Prophety were many , not Jerusalem and Judah , the Kings thereof , the Princes thereof , but also Pharaoh King of Egypt , and his Servants , and his Princes , and all his People , and all the mingled People , and all the Kings of the Land of Vz , and all the Kings of the Land of the Philistines , and Ashkelon , and Azzah , and Ekron , and the remnant of Ashdod , Edom and Moab , and the Children of Ammon , and all the Kings of Tyrus , and all the Kings of Zidon , and the Kings of the Isles , which beyond the Sea ; Dedan and Tema , and Buz , and all that in the utmost corners , and all the Kings of Arabia , and all the Kings of the mingled people , that dwell in the Desert ; and all the Kings of Zimri , and all the Kings of Elam , and all the Kings of Medes , and all the Kings of the North , far and near , one with another , and all the Kingdoms of the World , which upon the face of the Earth , and the King of Sheshach . The LORD had a controversie with the Nations , and he pleaded with all flesh , with all men , by this man's Ministery , the cracking sound , and the terrible noise whereof went East , West , North and South , to the ends of the Earth ; and that strife in Judgement , which the LORD had against them , was because they transgressed this holy , righteous , just Law of his ; and were not the Gentiles also then under the obligation and direction of this Law ?

Now that , I am upon somewhat of the Historical part of this Narration , let me here add some passages both before and after the time , wherein Jeremiah did live . Let us go back as far as o o Gen. 6. 8 , 9. & 7. 1. Heb. 11. 7. & 2 Pet. 2. 5. Noah , who found Grace in the Eyes of Jehovah , who was a just man perfect in his Generations , and who walked with God , Jehovah himself giving of him this Testimony , he was one who was intire in his obedience to all the Laws of God in his life and conversation , and he was heir of the Justice or Righteousness , which is by Faith , and was a Preacher of the same Doctrine of Justification in the sight of God by Faith in the Messiah . This Noah was p p Gen 10. throughout & Ch. 11. 10-32 . & 9. 27. the Father of those Nations and Peoples ; who after the Floud did multiply and spread , and inhabit the Earth : and by this means the Laws of Jehovah were made known throughout the world , and thus also was the Church scattered and dispersed in several places ; more especially in the days of his Son Shem , there were visible Church-societies , and publick Church-meetings , called , The Tents of Shem. In and about Abraham's time , who was also q q Gen. 17. 5. Rom. 4. 17. Gen. ●6 . 5. & 18. 18 , 19. Father of many Nations , in his Family , the Church of God shined forth in its glorious lustre , and comly beauty ; he was one of whom the LORD himself hath witnessed , that he obeyed the voice of Jehovah , and kept his Charge , his Statutes and his Laws ; Jehovah knew him , that he would command his sons , and his house after him , and they should keep the way of Jehovah , to do Justice and Judgement : Such care would he take to make known unto others the Commands of Jehovah : And about Abraham's time , Job and his friends were not strangers to the Laws of the LORD , though dwelling a great way off in the Land of Vz , off from Abraham , they also had their Congregations for true pure Worship , r r Joh 1. 1 , 5 , 6. & 2. 2. & 23 11 , 12. & 31. 26 , 27 , 27 , 28. Job declaring against Idolatry , and observing instituted times for solemn Worship ; and he answered for himself against the false accusations charged upon him by Eliphaz , that his foot had held the right path of Jehovah ; his way did Job keep , and not turn away ; and the Laws of his lips he did not cast off ; Job did lay up the Words of his Mouth more than his daily bread ; whereby it doth appear , that those parts were not strangers to Jehovah's Laws , those more particularly , which in some respects are more the Laws of his Lips , and the words of his Mouth . Further , full home to Moses's time , and in his days , we have foot-steps of the Laws of the true Religion , even amongst those who were none of Israels off spring : s s Numb. 23. 7. Balaam of Syria in Mesopotamia had a gift of Prophety , and knew the Law of Jehovah , and being a publick Teacher , did spread the knowledge of it about in Assemblies , Examine we the Captives of the LORD's People , besides some other smaller scatterings : There was one Captivity of the ten t t 2 King 17. 6-18 . & 18 9 , 12. 1 Chron. 5. 26. Tribes by Salmanassar , King of Assyria , who planted those Israelites in Hala and Habor , by the River of Gozan , and in the Cities of the Medes ; whither this great Conqueror , and mighty Monarch did transplant them , making them to dwell in places far remote from their own Land , where they communicated the Knowledge of the Laws of Jehovah . Here was a great dispersion of that Nation ; we find not that any considerable part of these ever returned to dwell again in their own Country ; being placed here by the Assyrian , in Parthia , Media and Persia , there or thereabouts they still dwelt in the days of Christ , and in the time of the Apostles : * * 2 Chron. last Chapter , compared with the Books of Ezra and of Nehemiah . Another Captivity was of the two other Tribes , Judah and Benjamin by Nebuchadnezzer , King of Babylon , more than one hundred years after the former : Israel was first in the Apostasie , and yet Judah would not take warning : At the seventy years end , many of these two Tribes returned to Jerusalem , and dwelt in their own Land again , building again the Temple , being encouraged thereto by Cyrus , re-erecting their City , and restoring their Common-wealth : This also lasted till Christ's time , and some years after : yet many of the Jews staid behind in Babylon ; great numbers had well accommodated dwellings , and were loath to leave their Habitations , though in a stranger Land , where Historians tell us they had their Academies , Schools and Doctors ; these two were numerous dispersions beyond the River Euphrates : A third Captivity by a Grecian King of divers after the return from Babylon , whose off-spring were carried Captives into Egypt , where that King reigned , whom he planted in Alexandria , and the places thereabouts , who had their Synagogues there . Let us take the account from Scripture Record : A few Days , a Week , or thereabouts after Christ's Ascension , there were met together of them at the Pentecosts Feast , when men of several Nations , Parthians , and Medes , and Elamites , and dwellers in Mesopotamia , and in Judaea , and Cappadocia , in Poutus and Asia Phrygia , and Pamphylia in Egypt , and the parts of Lybia about Cyrene , and stranger-Romans , both Jews and Proselytes , Cretes and Arabians , devout men out of u u Acts 2. 5-11 . every Nation under Heaven ( observe every Nation under Heaven ) to that these dispersions were more or less in all Nations ( besides the last Captivity w w Luk. 21. 24. The Jews shall be carryed Captive ouer all Nations . by Titus almost forty years after Christ's Ascension ) insomuch as that , in almost every City of the Gentiles , whither the Apostles travelled and came to preach Christ , and the glad tydings of Salvation by him , there were Jews who had their Synagogues : x x Jam. 1. 1. James doth direct his Epistle to the twelve Tribes scattered abroad ; y y 1 Pet. 1. 1. & 5. 13. and Peter doth inscribe his unto those of the dispersion in Pontus , Galatia , Cappadocia , Asia and Bithynia ; he salutes them from Babylon which was their Metropolis ; from all which put together , it is evident , that Jehovah's Laws were published throughout the inhabited World , made known in every Nation , to the Gentiles , as well as to the Jews ; all Mankind being concerned therein , as to their Eternal Estate : so that , if as Adversaries have confessed , it were the Gentiles Duty to observe the Law of the ten Words , as soon as these were made known unto them , which have so much of self-evidence in them , commending themselves to every man's conscience at first view , we take then their own concession , and would improve what they grant for their own conviction , that seeing ( besides what was made manifest to Gentile Nations of these Laws , before Moses's time ) there were many present at the very time of Promulgation of the Decalogue of Mount Sinai , and who knows how many more might hear the sound of Christ's Voice at that time ? and there was one and the same Law to Israelite and to Gentile , and seeing in the after-dispersions of the Israelites and Jews , unto the several Nations , into all Nations , these Laws were published abroad among the Gentiles , that therefore the Gentiles also , who had , or at least might have had the knowledge of these Laws , were under the obligatory power of them . Come we now to the New Testament : This doth not run in the stile , nor carry the form of enacting new Laws , which were never before ; but ( as to the Matter in hand ) it doth confirm and established the Old Law of the ten Word . z z Mat. 5. 17 , 19 , &c. 19. 17 , 18 , 19. & 12. 36-40 . and elsewhere . This was the constant Doctrine of Christ , when he spake to this subject .

This Decalogical Doctrine and Rule of Life , was not at all disanulled , or any way dissolved by this Lawgiver , but he made it to stand firmly in his place , and to preach the good old Gospel of Reconciliation through his Name , he being that very Messiah , who was foretold of should come in the flesh , born of a Virgin , and to declare the sound old Doctrine of Faith , for the comfort of such converted Souls , as turned from sin to a Saviour , and so obtained Justification and Salvation by Faith in Christ , a a Rom. 3. 21 , 22. Acts 15. ●1 . Heb. 13. 8. Rev. 13. 8. Gal. 3. 8. Hab. 2. 4. John 14 , 15. Where is the same expression with the words in the second Commadment . Exod. 20. 6. which was the same in all ages of the Church , under the several dispensations of Grace , unto all and upon all that believe , which Truth hath Testimony from the Law and from the Prophets : This Law of the ten Words , the Apostles by Commission from the LORD Jesus Christ , commend and command to all rational Creature , as a Rule of Life , in their Preaching and Uniting to the Gentile Nations , not as by way of new constituting , and re-enacting of Laws , as if they had been no Laws to them before , but reviving and re-inforcing of these b b 1 John 2. 7 , 8 , 2 John 5. 5 , 6. old Laws upon their Conscience ; and this they often bring in , especially Paul , sometimes to prove a Doctrine , othertimes convincingly to reprove for a sin , or reformingly to correct some Error or Vice , or chastizingly to instruct some Duty of Holiness and Righteousness , according as the particular occasions for these were ; taking it for granted , that they were a Directory for the c c Rom. 3. 39. 30 , 31. Gentiles , as well as for the Jews . The Apostles , when they preached to Jew or Gentile , before the New Testament was written , were it a Doctrine or a Duty , or what else , which they pressed upon the hearers , still they proved what they taught out of the d d Acts 26. 22 , 23. Rom. 25. 4 Ephes. 2. 19 , 20 , 21 , 22. Scriptures of the Old Testament , as that which did and doth bind ( I speak of the Law of the ten Words ) both Jew and Gentile ; this was a part of that word-foundation , on which all the Jewish and Gentile Churches were built . Examine we some passages in the Epistles to this end . There were Gentiles in the Church at Rome , and Paul in his writing to them , doth evidently declare , That they were under the Obligation of those Commandments , which were delivered from God by Moses giving e e Rom. 13. 8 , 9 , 10. & 1. 29 , 30 , 31 , 32. & 7. 7 22. particular instances , in several of the Laws of the ten Words , as the Marginal references will inform . And commending of this Law in , the general at large . There were Gentiles in the Church at Corinth , and Paul in his first Epistle to them , doth convince them both of sin and duty , f f 1 Cor. 9. 9 , 13. & 14. 34. from what was written in the Law of Moses . There were Gentiles in the Church of Galatia , yet Paul doth convince them of their guilt and cursedness , whilst they were , in their sinful state , from those things , g g Gal. 3. 10 , 11 , 12. Deut. 27. 26. Hab. 2. 4. Gal. 5. 14. Lev. 19. 18. Mat 2● . 3● . which were written in the Book of the Law , and sheweth them the necessity of Faith , as to Justification , which he proveth out of the writings of an Old Testament Prophet ; and as for Love , he declares unto them , that all the Law is fulfilled in one Word , Thou shalt love thy neighbour as thy self , which was the same Doctrine with that of Moses , and of Christ . There were Gentiles in the Church at Ephesus , yet was that Church h h Ephes. 2. 19 , 20. & 6. 1 , 2 , 3. built upon the foundation of the Prophets of the Old Testament ( whose writings were much of them a Commentary upon the Law of the ten Words ) as well as under the Apostles of the New ; he urgeth upon them obedience to the Decalogical Law , and particularly doth single one out of the Ten , about honouring of the Father and the Mother , which was the first Commandment of the second Table with promise . An industrious Reader , and a diligent observer , may quickly carry this through the New Testament , and spare me the further labour by his own unprejudiced ingenuity . The Gentiles as well as the Jews , are in their natural corrupt state , in Sin , and under the Curse , i i 1 John 3. 4. Rom. 4. 15. & 5. 13. which sin is a Transgression of this Law : The Light of Nature in the Gentiles , especially when rightly and throughly informed by the Word of God , approves of every one of the Laws of the ten Words . There is but k k Jam. 4. 12. & 2. 8-12 . one only Lawgiver , who has mere and direct Empire over the consciences of all Mankind , even Jehovah Aelohim , who is able to save and to destroy , according as men obey him or not : And there is one only perfect Rule of Life , to which all thoughts , words and actions should be conformed , and by which we shall be judged at that last Great Day , even the Word of God , the ten Words summarily ; this is the chief , the principle , the supreme Directory : Whatsoever is written in the heart of the Pagans , so far as it is right , is concordant unto this Law . The Will of the LORD , concerning what is or is not to be done , which way soever he has revealed it to all , or to any of Mankind , is still the same with this holy , righteous Law , when ever he has signified to man , what his requirements from man in these matters are : Unto his Will must the will of all Mankind be conformed ; all Mankind is always bound to will that , which God would have them to will ; all Mankind , who have the use and the exercise of right Reason , cannot but acknowledge , that the two great comprehensive Summaries of the ten Words do bind them all , which are , To love the LORD our God with all our heart , and with all our soul , and with all our mind ; and to love our neighbour as our selves ; all are reduced to this bipartite Universal Law . Though the LORD variously reveal his Will and his Word for the manner , yet his Will and his Word is one and the same for the Matter . That Law of the ten Words , which was written on Tables of Stone , is the same in the true Nature of it , with that which is written in the hearts of men ; all the ten Words are the prime dictates of right pure Nature , as soon as they are offered to a man's mind and cogitations , they presently command his assent and consent , and require his Faith and Obedience ; they carry along with them a clear self-evidence , leaving no place for doubtingness , where the proper signification of the words is sufficiently perceived , they are self-credible , and shine forth in their own light and authority , so consentaneous to innate light , is the whole matter of them ; external Revelations thereof , do exactly agree to its internal expressions , this Law has been publickly Read and Preached in that Ministery of the Word , Which the Church did injoy in all Ages , a perpetual means , and a blessed Instrument which God hath used , for information in what is the Duty of Man , for conviction what is sin in Man , and for exhortation to all Holiness , as an absolute Law , and an Universal Rule . There never was , never will be , a repeal of this Law , which is so lively an expression and draught of the Holy Righteous Nature of Aelohim himself . A perpetual duty has a perpetual binding ; these Laws are necessary everlastingly , and so will the obligation be : Though the Preface of this Law be objected by some to be occasional and personal , the Law it self is perpetual , and binding to all : Many of the Posterity of Israel were never literally themselves bond-slaves in Egypt , yet this Law bound them ; some special new peculiar Reason may be brought to inforce a general Duty : The Mystical intendment of that Preface , doth belong even to us Gentiles ; l l Psal. 66. 6. Hos. 12. 3 , 4. We. Vs . For we were delivered in their deliverance , we Believers , as members of the mystical Body of Christ , so we share in their mercies , and we also are brought m m Rev. 11. 8. out of spiritual Egypt ; and even in the Letter it is thus far true , as Mitzraim may signifie , Distressers or Distresses : O , who will give , that the set time were fully come , n n Isal. 56. 1 — 〈◊〉 . when both Jew and Gentile shall keep Seventh-day-Sabbath together ; even all Nations in Jehovah's house , which shall be called an house of Prayer . How can right reason judge that the Sons and Daughters of men are exempted and freed from acknowledging of Jehovah to be LORD of the Creature which he hath made , by giving unto him a due stated proportion of time , which is a part of Divine Worship so natural ; and which hath been assented to , and used by Mankind since the beginning of the World : And that there might be no mistake about the separate , appropriate time for his weekly Worship , he himself hath plainly , expresly prescribed the Seventh day for the Weekly Sabbath in his Word , and stamped it upon Created Nature ; that all Mankind , in the use of lawful appointed means might come to the true knowledge of it , and might agnize him in the due observation of it ; keeping this instituted time with a discriminative regard , using it with a select and distinct respect from the other foregoing days of the same Week , for the solemn Celebration of the Worship of God . The Sabbath was made o o Mar. 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum accusative ▪ significat propter & ut plurimum , sinem notat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Adam ; for Man , as Man ; therefore for all men , all men being in Adam . The Seventh-day-Sabbath had its being given it , and its end assigned it even for the good of Mankind : it was made , born , and brought forth for this purpose ; it was for this that it did exist and come abroad into the created World : p p Gen. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was made , that Man might do it as an holy Sabbath day . Hutterus , in his Hebrew , on that place in q q Mar. 2. 27. Bagnabur ha Adam . Mark , has it thus in , to pass over to this Adam ; not for the very being of Man , as a day of rest is some ways necessary every Week after the six foregoing days of labour , but also for Man's well being , it being necessary for holy Worship and Services , for Priviledge and Communion ; made also for ease , rest and benefit of r other Creatures in their kind , in reference e Exod. 23. 12. to Man . It is s s Gen. 2. 2 , 3. Exod. 20. 8-11 . the Seventh-day , that passeth under the command , in the orderly , weekly , Revolutions and Successions of time : Where-ever all the inhabited Earth over , there is a Seventh-day weekly , there that people are under the Authority of this Precept , whatever the variation be , as to the several beginnings and endings of the days in the several climates ; and this is natural in every Country where ever Nights , and Days , and Weeks are measures of daily and of weekly time , even from the beginning : Where-ever the Darkness began , there began the Evening ; and where-ever the Light began , there began the Day part of the natural Day , which was more especially pointed out after the creating of the Sun , Moon and Stars on the Fourth Day , before the Seventh-day Sabbath . As for those Objectors , who quarrel at their scriptural , natural command , by their supposition , that under the seventieth , and so onward to the nintieth degree , the day continues in one place about two Months together , in another about four Months , and in another about six Months out right ; these Calenders upon their own supposition should inquire , whether ever the LORD did appoint such places for t t Acts 17. 26. habitation unto Mankind ? What Genealogies , concerning persons and pedegrees , are there to be found in those places , if there be no exact computation of Time ? God having afore appointed the Times ? what Geography is there in such Climates , as to Habitations , or measurings out of the limits of several Nations ? He having appointed the bounds of Habitations . That Scripture in the Acts , forecited in the Margin , makes mention of all the face of the Earth ; u u Luk. 21. 35. Amos 9. 6. Esai . 18. 3. & 40. 22. & 51. 6. Psal. 24. 1. & 33. 8 , 14. Isal. 26. 9. Nahum . 1. 5. Psal. 49. 1. Isal. 38. 11. Dan ▪ 4. 15. Jer. 17. 6 , 19-27 . the Face-part is habitable , by Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointment , that which faceth the Sun in its going and coming . There is Non-inhabited un-inhabitable Earth spoken off , by the Prophet Jeremiah , who , a little after that , doth make mention particularly of the Seventh-day Sabbath : It should therefore be examined by these Contenders , whether all Mankind should not dwell there , where Sabbaths may unquestionably be kept without any such strifes of disputations , and where the means of saving Knowledge , and of sanctifying Grace are injoyable ? As for the people of half-year-night , and of half-year-day , or of any people near either the North or South Pole , where some say is continual Day-light for many years together : Where do the holy Scriptures make mention of any such people , whom the LORD would have so to measure their time ? they are Scripture-days , which we must stick to , and reckon by . A Day is not properly merely Time , but a well proportioned measure of Time : Nights and Days , Weeks , and Months , and Years , have their constant motions , their successive courses , their unchangeable periods , and renewed returns . In every Nation and Country , where-ever men do inhabite , they must begin the Seventh day at that time , when that Seventh-day doth naturally begin in that place ; and some of the Objectors do acknowledge that , even in those Climates between seventy and ninety Degrees , there is an equivalent space of time , measured by hours , days , weeks , months and years , by which they overthrow most of the force of their own Argument . God commanded no impossibility in Nature , in requiring a determinate day in every week to be kept , as a weekly Sabbath by man , by all mankind , though some daringly would infer the quite contrary . We must take the Seventh-day as the Creator hath made , and continued it to us : The Law of the Seventh-day Sabbath , is not bottomed upon Ethnick Philosophy , which has corrupted the Principles of Astronomy , and of Geometry , of Theology , and of Christianity , but upon holy Scriptures , and created Nature . The Seventh-day Sabbath , instituted and commanded in Paradise , and renewed , and re-inforced at Mount Horeb , ( neither of which places were in the lesser Judaea , or Canaan , and therefore , this Law of the fourth Word was not a local Precept , of force no where but in that lesser Judaea and Canaan , as some affirm ; this Seventh day Sabbath ) is such a kind of day , as may be known , kept and observed by men : where-ever they should inhabit : That day in every week , which followeth the six foregoing known days of labour , is none of ours ; it is the day of Jehovah ; he hath plainly pointed it out to us in this Law ; none need to say , the knowledge hereof is hidden from us , who shall ascend for us into Heaven , and bring the knowledge thereof to us , that we may know it , and observe it ? it is clearly demonstrated to us by Aelohim himself : we may not make the Sabbath-day the sixth day , for then we should shew our selves unthankful in not receiving the LORD 's own bountiful allowance unto us of six days for labour in our particular Functions : Neither are we to make it the eight day , for then we incroach on the LORD's Right , and are not contented with his liberal Grant of six days for our own employments . It might be asked of these Objectors , whether God have any Covenant People near the North Pole and South Pole ? if so , whether they have not the Scriptures ? If they have , how then can they so mingle Faith with w w Gen. 8. 22. Jer. 31. 35. 36. & 33. 20 , 25. several Scriptures , if such a people have not Day and Night in their successive daily Seasons ? was not the whole Scripture fitted for all Mankind , for all Nations , x x Mar. 16. 15. for every rational Creature in those Nations , to whomsoever the glad tydings of Salvation should come ? and did not the LORD hereby confirm the lasting establishedness of the Covenant of Grace ? Is there one Bible for temporate Zones , and another Book for Poles , and for the inhabitants thereabouts ? Day and Night were made y y Gen. 8. 22. Psal. 19. 1 , 2 , 3 , 4. for the Earth or Land : The Heavenly Luminaries have a preaching Voice to all Languages and People night and day : To be z z Eccles. 1. 3 , 9 , 14. & 2. 11 , 17 , 18 , 19 , 20 , 22. & 3 16. & 4. 1 , 3 , 7 , 15. & 5. 13. & 6. 1 , 12. & 8. 9 , 17. & 9. 3 , 6 , 9 , 11 , 13. & 10. 5. & 11. 7. Psal. 58. 8. Eccles. 6. 5. Acts 13. 11. Jer. 31. 35. Mat. 5. 45. under the Sun is a phrase , which signifieth to be in this inferiour World : those that do live in this inhabited Earth , are set out by being beholders of the Sun , all who have eyes and will use them to that end ; the Sun is made for light by day ; and the Sun riseth upon the evil and the good . There was a First , Second , Third , Fourth , Fifth , Sixth , and Seventh Day in every Week here in England , from the beginning , ever since it was dry Land , and will be so to the Worlds end , if it still continue dry Earth : and therefore , let us make use of such arguments as do concern our selves ; there has been always a day from one going in of the Sun , to the next going in of the Sun here in this Island , ever since it was an Island : the created Sun was just in those very places of the firmament , at those seasons of the year , as to its setting or rising , as it is now at the same seasons of the year , by unvariable constancy in his ordinary course ; and our continued certain measure of Days by Divine Ordination in the revealed Word , and in created Nature , must be a a Gen. 1. 14 . -19 . by the orderly , regular Motion of the Sun , Moon and Stars , this being one great end of their Creation , and these being made before man was Created ; so that as soon as man had a being , he might measure his time this way ; though it was made known unto him by the LORD , on what day of the week he was created , and which was the Seventh-day Sabbath , when Jehovah made a promise unto Abraham , that should be fulfilled some hundreds of years after , it is said , that in the b b Exod. 12. 41 , 42. self-same day , the Prophety was fulfilled ; so that , there is a certain Rule of measuring of Time . Oh how much is it to be lamented , that although the Seventh day Sabbath be so evidently and plainly asserted through the whole Scripture , yet multitudes who have and do own the Scriptures , will not as yet receive this holy Law of Christ , whilst there is any thing that doth but look like somewhat of an Objection against it , they take up with every humane conjecture , though besides and against the Word ; many there are who will rather boldly attempt to throw down all weekly Sabbaths , than humbly submit , and obedientially conform to Jehovah's determinate weekly time of the Seventh-day , though Scripture and Nature have joyntly established it . c c Deut. 30. 1 , 2 , 3 , 4 , 10 , 11 , 12. 13 , 14. Neh. 1. 8 , 9. Jer. 8. 3. & 16. 15. & 23. 2 , 3 , 8. & 29. 14 , 18. & 32. 37. & 40. 12. & 43. 5. & 46. 28. & Acts 2. 5. When the LORD threatned , and accordingly executed it , to drive his Israel , in case of such provoking disobedience , into strange Nations , unto the utmost parts of the Heaven , yet there they were under the Law and Obligation of the ten Words . In Judaea it self , or Canaan the lesser , the breadth from East to West was generally fifty Miles , to which , if the Kingdom of Sihon and Og be added on the other side Jordan ( parcels of Canaan the larger , and possessed by Ruben , Gad , and half Manasses ) the bredth reckoned to be eighty Miles , which doth make some variation of minutes , according to this objection , and by the same reason made it impossible for them to keep , as to the same minute parts of time , with respect to the weekly Sabbath ; but , as for the larger Canaan , which the Israelitish , and Judaick Kings subdued under their Dominion , this had a d d Deut. 11. 24. Josh. 1. 3. Deut. 1. 7. Gen. 17. 18. much larger extent , as has been in part shewed already ; their foot did tread , and their coast was from the Wilderness and Lebanon , from the River , the River Euphrates , and unto the hindmost Sea : The Wilderness of Paran was the Southern part of Canaan ; Lebanon was a Mountain at the Northen bound : Euphrates the great River was the Eastern border of their Territories , e e Josh. 1. 4. the hindmost Sea , or after Sea , called by the Greek and Chaldee the Western Sea , was the main or great Sea toward the going in of the Sun , this was to the West their Western bound . This was prophetied in Moses's and Jehovah's time , and afterwards fulfilled in f f 2 Chron. 9. 26. Psal. 89. 36 , 37. & 72. 5 , 10 , 17. Solomon's days ; where the Nations subdued were to fear and to worship , where the Sun and Moon went forth and went in , in their successive courses ; the Chaldee doth interpret : with the rising of the Sun , and in the light of the Moon , that is , at Morning and at Evening , g g Act. 26. 7. as the twelve Tribes are said so instantly to serve God : h h Gen. 10. 7. 1 King . 10. 1 . -10 . Mat. 12. 42. Those Countries , which were far South , where the inhabitants dwelt by the Main Sea , as Ethiopia and Arabia , dwelt in by the Posterity of Sheba and Seba , the Nephew , and Son of Cush , the Son of Cham , the Son of Moab ; the Queen of Sheba , or of the South , submitted to Solomon : i i Psal. 72. 8 , 9. 1 King . 4. 21. He had Dominion from the Salt Sea , the Lake of Sodom to the main Sea , the limits of Judaea ; from the River Euphrates , which was Eastward ; from the River to the Land of the Philistins , and to the border of Egypt : The Ethiopian Deserts or dry places were subjected to him , they bowed down their faces to the ground before him , as is the manner in the Eastern Countries : k k Psal. 72. 17. See the Margin in some English Bibles , Acts 11. 26. Heb. 2. 13. Here Christ was preached , and his name was filiated , that is , Christians were there , for as a Son continueth his Father name , so was Christ's Name there continued in those that believe on him ; which name of Christians and of Children , was long after revived under the New Testament ; and how were they Christians , if they did not profess and practice obedience to Christ's Law of his ten Words ? Men of all Nations , even in Solomon's time counted and spake of Blessedness in Christ , in being brought under his Holy and Righteons Laws , and in their subjection to him and to them : l l Psal. 72. 19. All the Earth was filled with Christ's Glory , and the Nations blessed the Name of his Glory . Did not Solomon expect , that these submitting Nations should receive Laws from the Messiah ? and was it a reason of any weight or force then to object against the Seventh-day Sabbath , because of the different Horizons and Climates ?

From Evening to Evening is the first great Natural measure of a long Day according to Primitive created Order . A late Author has brought in some objections against this , which do call for some answer . The Artificial Day , or Day-light , saith he , was anciently before Israels going out of Egypt , counted the beginning or former part of the Natural Day , and the Night the later part of the said Natural Day ; in that when the parts of the Natural Day are mentioned in Scripture , before Israels coming out of Egypt , m m Gen. 1. 16 , 17 , 18. the Morning was set before the Night ; and because , at what time soever , or hour of the Day-light , the Scripture speaks of the following Night , it speaks not of the Night , as belonging to the Day following ; n n Gen. 19. 34. & 31. 42. & 26. 24. Numb. 33. 3. 1 Sam. 19. 11. Mat. 6 34. Jam. 4. 13 , 14. Exod. 13. 21 , 22. Lev. 8. 35. Numb. 9. 21. but as belonging to the day before going ; and because our Sunday-Sabbath , saith he , or LORD's day , is the very same day of the week , which was anciently observed by the Jews and Gentiles , for the solemn day of their solemn weekly Worship , beginning at the light part or morning of the day ; because Israels coming out of Egypt , and after that by the Gentiles ; but Moses put back the account to begin the Sabbath-day o o Lev. 23. 32. at the evening before , whereupon they so began their week-days also , whereby their Sabbath-day was measured out unto them , to be their Seventh-day , otherwise their Seventh-day would not have been proportionable to their six days of labour ; and so Christ reassumed and brought forth all that day-light , and put it to the next day , with which together with the night following , he made a new distinct day by rising early in the p p Mat. 28. 1. morning of that new made day ; and because , the days of the first week of the Created World were q q Gen. 1. creational , extraordinary universal daies , when it was day , it was day over the universal World ; when it was night , it was night every where over the whole Universe , both in regard of the beginning , and ending of the day and the night . Thus he :

Whereas he doth affirm , that when the parts of the natural day are montioned in Scripture before Israels coming out of Egypt , the morning was set before the night , let the History of the Creation in the beginning of the Bible be read , and there it may be found expresly in the very Letter , that r r Gen. 1. 5 , 8 , 13 , 19 , 31. the Evening is put before the Morning in every one of the six foregoing days of the week , the Evening and the Morning were one day , the Evening and the Morning were the Second day , the Evening and the Morning were the Third day , the Evening and the Morning were the Fourth day , the Evening and Morning were the Fifth-day , the Evening and the Morning were the Sixth day ; they were then so , they have continued to be so , they now are so , and they , ever will be so to the Worlds end , as long as such Evenings and Mornings do last , this Author endeavoureth to darken the clearness of this evidence , by a bold asserting , that Moses in writing the Book of Genesis after Israels coming out of Egypt , when their day , their natural day being to begin at Even , did therefore also so set it down in his History of the Creation ; For , saith he , if Moses should have said , the Morning , Gen. 1. The morning and the evening was the first , second , third , fourth , fifth , sixth , seventh day , putting the Morning before the Evening , he might have seemed thereby to have disliked the said change appointed by God as aforesaid , of making the evening , the beginning of each day , after their coming out of Egypt : Thus he reasoneth , and yet acknowledge , that Moses was inspired by the appearance of God to him : but this arguing doth carry no probation along with it ; they are not right words , and so have no forcibleness with them ; would the Penmen of this Holy Writ , which was dictated to him by the Holy Spirit , speak and write quite contrary to the created Nature of Darkness and of Light , lest he should seem to dislike a pretended charge ? Especially this Author saying ( though without proof ) that such a change was appointed by God ? was there any just cause and good reason for such a man of God , to dislike any of God's appointments ? of all the Prophets , that arose in Israel , s s Deut. 34. 10. was there any like unto Moses , whom Jehovah Aelohim knew face to face ? The things which Moses wrote , were they his own ? No ; t t Chron. 34. 14. but the Law of the LORD by his hand ? u u Psal. 103. 7. Dan. 9. 11. Mal. 4. 4. Did not the after-Prophets bear witness to this Moses ? had not Moses Letters : Testimonial from the LORD Jesus Christ himself , and w w Luk. 24. 25. 27 , 44. of All that he spake and wrote ? That which Moses said , x x Mar. 7. 9 , 16. Mat. 25. 3 , 4. was it not the Commandment of God ? Hath not Christ willed y to hear this Moses , which if any do not , neither will they be perswaded , though one rise from the dead ? What God spake unto Moses , z z Mar. 12. 26. & Mat. 22. 31. compared . doth not God spake the same unto us , a a Compare Mat. 22. 24. with Mat. 12. 19. that which Moses did say , is it not as much as Moses wrote unto us ? b b Heb. 3. 〈◊〉 , 5. Was not Moses faithful in all Christs house , What ? would the Infallible holy Spirit dictate according to the disliking fears of man , and not according to the true nature of created beings ?

Whereas , he further saith , that , at what time soever , or hour of the day-light , the Scripture speaks of the following night , it speaks not of the night as belonging to the day following , but , as belonging to the day before going ; I answer , that , in those Scriptures , c c Gen. 19. 34. & 31 , 40. which he doth cite , where the word Aemesh is used , some of the best Lexicographers and Translators do render it d d Cocceius . Aria● Montanus , and others which I consulted . past time , and the Past night . As for the LORDS appearing to Isaac , The same night , or that self same night , there is nothing either expressed or implyed in this , that doth say , e e Gen. 26. 24. it was the night belonging to the immediate preceding day light ; neither any such thing in the forementioned Scriptures in the margin ; but , that self same night doth point out that eminent remarRable night of Jehovans appearing to Isaac to encourage him against his fears , promising unto him his presence , blessing of him , and confirming his faith in the multiplication of his seed , f f Numb. 33. 3. the place in Numbers has a quite contrary proof to what this Author doth bring it in for : For , this morrow , did make up the self-same-day with the foregoing Night , as may be discerned , if that Scriptures cited g g Exod. 12. 41 , 42. Deut. 16. 6. in the Margin be compared with it , That self-same-day , That same which followed after in time did belong to that Night , that very Night , that same ; For otherwise the Israelites did not come out of Aegypt in one day , but in part of one day , and in part of another day ; the same Passover day which began at even , was the day of their going out ; and this Author confesseth , that , the Natural day began at even , when the Israelites were come out of Aegypt . The night was made the former part of such a day ; h h Gen. 15. 13. Act. 7. 6. Exod. 12. 41. This was prophesied of four hundred years or more before the full accomplishment thereof .

That place , which he doth urge out of i i 1 Sam. 19. 11. Samuel , doth shew , that Saul had an intention to have David to be slain in the Morning , if he did not make an escape in the Night ; but , that , it should therefore hold forth the Morning of another natural day , to which the foregoing night did not belong , is this Authors meer saying , without any evidence in this place .

Those expressions k k Mat. 6. 34. Jam. 4. 13 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( So Gen. 30. 33. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in Matthew and in James , To Morrow , doth signifie the time coming : but , how can this convince us , that , This , To Morrow , doth demonstrate the Natural day to begin in the Morning ? for , we have the same expression in the significancy of it in Hebrew , above threescore times in the Old Testament , after the Israelites coming out of Aegypt , relating , some to Religious , others to Civil affairs ; in which time this Author doth acknowledge that the Night was made the former part of the Natural day ? l l Exod. 16. 23. & 19. 10. & 32. 5 , 6 , 30. Levit. 23. 11 , 15 , 16. Num. 11 , 18. Josh. 5. 11 , 12. & 7. 13. Exod. 17. 9. & 18. 13. Num. 14. 25. & 16. 5 , 7 , 16 , 41. Josh. 3. 5. & 5. 12. 2 King . 6. 28. & 7 1 , 18. & 8. 15. Prov. 3. 28. & 27. 1. Jer. 20. 3 , 7. Zephan. 3. 3. Psal. 22. 13. & 56. 12. amongst which these in the Margin are some ; so that , even Then as to Civil affairs the Israelites did not commonly account the Artificial day of day light to be the former part of the Natural day ; which though sometimes asserted by this Author , is yet elsewhere in the same Treatise contradicted by him , when he confesseth the week days had the same measure even then with the seventh day Sabbath which began at even , so that , how to reconcile such contrary sayings to one matter I discern not , much less to reconcile them both to the Scriptures of truth , when men do forget in one part of a book what they write in some other part of it , inconsistent with a former passage . His other Scriptures out of m m Exod. 13. 21 , 22. Levit. 8. 35. Numb. 9. 21. Exodus , Leviticus , and Numbers , do , not witness what he doth bring them into the court for , seeing , although the Day-part be set in order of place in those citations before the night-part , yet this doth not there testifie , that , therefore the Day-part must in order of Nature and of Time , be before the Night-part in the Natural-day , n n 1 Sam. 25. 16. 1 King . 8. 29. Esther 4. 16. for divers other Scriptures do place the Night before the Day , and that , after Israel came out of Aegypt , when he himself owneth the Natural-day , to begin at even . The same we may also find o o Mar. 4. 27. & 5. 5. Luk. 2. 27. Acts. 20. 31. 1 Thess. 3. 10. 2 Thess. 3. 8. in the New Testament both before and after Christs resurrection , after which this Author would have the morning of the Natural-day to be in time before the Evening of it . He , that would be informed in the p p Gen. 1. 5 , 8 , 13 , 19 , 23 , 31. true right order must resort to the first established Law in primitive created Nature , and in Scripture determinations , when this case is professedly treated of : and therefore q q Dan. 8 14. Gnereb-boker , S●e the Margin in the English Bibles . A natural day is An evening-Morning . 2 Cor. 11. 25. It is Nuchtheme●on , A Night-day . See Act. 27. 27 , 33. Compare also Gen. 1. 5. 8 , 13 , 19 , 23 , 31. Exod. 27. 21. Levi● . 24. 3. Psal. 55. 17. Dan. 8. 26 Esther 4. 16. Jer. 31. 35. & 33. 20 , 25 both in the Hebrew and in the Greek , when both the parts of a Natural day are joyned together in one Word , the Evening and the Night are put before the Morning and the day , So that , there is no putting back by Moses , nor bringing forward by Christ , the account of Nights and of Days , but they have all along continued as they were at the first made by the unchangeable Laws of the Creation : For , hereby doth the LORD prove the unchangeableness of his Covenant of Grace . The first Creational days and week were the just measure of every after week , and of the days thereof in the ordinary course , succession , and revolution ; and particularly the fourth , fifth , sixth , and seventh days of that first created week were measured out by the heavenly luminaries , and the three foregoing days of that week were of the same nature . As to evening , darkness and night going before the after morning , light , and day : all and every of the seven days of that week , As days , were such as the after-days , and were the measure of after-days in their stated order ; it was night and day in the several parts of the earth , as it is now : the well setled frame of the standing statute of created Nature is not to be inverted . Could not , did not , the creating Aelohim carry the foregoing created evening , darkness and night , and the following , morning light and day in the same moments of time to cause the same beginnings , continuings and endings of nights and of days , wheresoever and whensoever it is night and day , any where , in any part of the earth then as it is now ? Darkness and light were severed , then both in nature and in time : this Author doth acknowledge a revolution of them on the first created day : and that , the night was before the day in one Hemisphere . From this part of the earth is the Scripture account , in the opposite part it is Sea ; by his own arguing , it could not be night every where at the same time , for light was in the other Hemisphere , and so the first day did not every where begin at the same time ; for , it could not be day where it was evening and dark , nor night where it was morning and light ; thus , has he intangled himself in his own net of humane reasoning , which he so spread to have catched seventh-day-sabbath observers . If when Sun , Moon , and Stars were created and put into their moving walks , on the fourth day , they made an universal day that so all seven might in a just proportion of length and number answer to one another , as he affirmeth , Then at the same time it was night in some parts at full noon when the Sun shone in its strength and the light was clearest and fullest ; and then also it was day in some parts at the mid of night when it was darkest ( as the two parts of a natural day are distinguished ) and yet both these he asserts to be an universal day , contrary to Scripture and Nature , he saith , a little after , that , Sun setting was in some places on the fourth day before Sun-rising , and therefore it may be inferred according to this concession , that , it was night in some places when it was day in other places ; in other places it was Sun-rising before it was Sun-setting ; he , who would make it otherwise in respect of the wide earth , must take this Authors bare words for it without any proof : our weeks and the days thereof here in England are as the first week and the days thereof were at the first creation of this part of the earth , unless he can evidence , that it was since that brought hither from some other part of the earth , and if he could do that , yet it would make nothing for the proving of his main general assertion , whilst the main of the present inhabited earth doth stand firmly in the same place where it was at the first before it was inhabited .

There is one part of his objection , which doth expect to have somewhat replyed to it , wherein he thus argueth and reasoneth ; our Sunday sabbath , saith he , is the very same day of the week , which was anciently observed by Jews and Gentiles for the solemn day of their solemn weekly worship , beginning at the light part or morning of the day , before Israels coming out of Aegypt , and after that by the Gentiles , and since Christs time by Gentil pagans and by Gentil-Christians , thus far he , the proof whereof , he referreth us to some humane Authorities , having quite contrary humane histories , which do relate a different practice , some whereof I am upon this occasion even necessitated to point unto ; for , it is Scriptural Authority and Law , and created nature and order , which we resort unto for the proof of our position , and therefore the Reader is here desired to bear a little herewith , seeing I am even driven into it , so many several Treatises having been sent and brought unto me , which some are under a temptation to misjudge to be unanswerable , unless somewhat be said and written to stop the mouths of such gain-sayers .

The Pagan Sun worshippers kept Sunday ( as this and other days of the week have their heathenish names still kept up besides the word and contrary to it ) the Jews kept Saturday ; for the Heathen charged the Jews , that , they worshipped Saturn for their God ; so doth one r r Cor. Tacitus . Historian record , because , they kept the seventh day , which the Pagans had consecrated to Saturn s s Faustus Manicheus . Augustin , l. 1. de consens . Evang. c. 22. & 〈◊〉 . 18. Contra Faust . cap. 2. & 5. : Another called the Rest , or quietness , or leasure time of the Sabbaths Saturnin chairs , or chairs of Saturn : and therefore the Christians Sunday Sabbath is not the same day of the week observed by the Jews t t Joseph . Antiq. l. 16. c 4. & 10. the Pagans did draw the Ionic or Asiatic Jews into their Civil Courts on the seventh day , which the Jews complained of to him that was the Superior Power in Civil Government . A learned u u Minshe●● . Lexicographer makes Sunday the first and Saturday the seventh day of the week among Pagans . w w Joseph de bello Judaic . l. 1. c. 5. & Antiq. l. 12. c. 1 , 2 , 8. & l. 18. c. ult. So in the History of the Macabees . 1 Mac. 2. 32 , v. 38 , 41. The Warring Pagans both before Christs being born of a Virgin and also since , did purposely assault the Jews in fight on the seventh-day : The Pagans did scoff at the Jews Sabbath , of which we have an account given in Scriptures and humane histories do also speak and write the x x Lam. 1. 7. Aug. 〈◊〉 . 6. de Civ . Dei , cap. 11. same : when the Christians complyed with the corrupt practice of the Pagans , the Pagans charged the Christians , that they were worshippers y y In Tertullians time . of the Sun , because they kept and observed the first day of the week their Sunday . The Christians do generally call the first-day of the week the Sunday and their Sabbath-day , as this objector doth , whereas Saturday has the name of Sabbath in all their Law Books in the English Ancient Records . This objector doth confess , that , their Sunday-sabbath could not be the Jews Saturday-sabbath ; so that if there were no change of the day of the week from the seventh , the last , to the first in Moses's time , which this Author calleth the seventh day , all his building is upon the sand , and doth totter and fall . Another great z z Verstegan , in his Antiquities , from p. 68 , 10 pag , 80. & p. 10. p. 9● 10 , 11. 12 , 71 , 72 , 188. Antiquary doth reckon the seven days of the week according to their course and order , Sunday the first and so onwards , Saturnday the seventh , as most Christians now do ; the most Ancient Germans being Pagans , as having appropriated their first day of the week to the particular adoration of the Sun , whereof that day doth yet in our English Tongue retain the name of Sunday , the next day , was Monday , appropriated to the Moon , as the second great luminary , the third day was Tuesday from Tuisco the reputed god among the Ancient German Pagans , the Conductor of the Teutonic people at the confusion of Babel . This objector doth confess , that , Adam knew from the standard of Gods working the six foregoing days , and resting the seventh , what was a day , a week , and the boundary thereof , that , in the state of iunocency the seventh day was Sacred , and that , this seventh day Sabbath was sanctified by God , and celebrated by our first parents in Paradise ; and that never was the week counted to be more or less than seven days with any people : Therefore , I infer from hence , that , Adam kept the weekly seventh-day in order of time from the creation , As the weekly Sabbath-day in imitation of the Creators Rest ; and Adam lived nine hundred and thirty years ; which observation he left upon record for after-ages , a a Act. 13. 14 , 42 , 44. & ●6 . 13. & 17. 2. & 18. 4. the holy Spirit calleth the seventh day the Sabbath day after Christs Ascension into Heaven ; Many of the Authorities from humane Histories , which this objector doth quote , do militate for the LORDS seventh day against the Sunday Sabbath of this Author . b b Beda , in his ●lexameron . Philo. judaeus , de vita Mosis , l. 2. Joseph . contra Ap. l. 2. Mercer . in Gen. 2. 23. Aug. S●e●chius on Gen. 2. Clem. Strom. l. 5. Euseb. de praeparat . Evang 〈◊〉 . 13. c. 17. Ri●et on Gen. 2. and in his Disser● . de Orig. ●eb . An Ancient Historian of our own witnesseth , that the Rest on the seventh day was wont always to be celebrated : who is there , saith another , that doth not honor that sacred day returning each Septenary of seven days ? neither is there any City of the Greeks , saith a third , or of the Barbarians , nor any nation , to whom the custom of the seventh day , in which we Rest , hath not come ; The first Fathers , saith a fourth , being taught of God , kept the seventh day holy to God ; a fifth speaking of the seventh day , affirmeth it to have been Venerable and Sacred in all ages among all Nations , I might add , a sixth , seventh , eighth , and many more , one calleth the Dominical day c c Tertul. de Idol . c. 14. An. 200. Cypr. Ep. 59. An. 380. Basil M. de Sp. Sanct. c. 27. D. Yong , p. 54. Chryside Elecmosyn . Hilar. Proleg . in Psal. Tertul. apol. advers. Gen. c. 16. Athanas . de Sab. & Circum . Dr. Young , on the Dominical day , p. 121 , 122 , 123 , &c. He calls the Dominical day , the eighth day from the Creation , which is also the First . p. 148. & p. 101. Chrys. August . l. 6. de Ci● . D. cap 1. the eight from the Creation ; Another doth give it the name of the first after the Sabbath , a third doth describe it by the beginning of days , which a fourth doth call the first day of the week ; a fifth doth style it in a Sermon of his , the first day of the week : a sixth nameth it , the eighth day , which is also it self the first , a perfect week . In the second Century , Christians , on the first day of the week worshipping towards the East while they prayed , fell into a suspicion of worshipping the Sun . Another affirms , that , God rested when he had finished the former creation , and therefore the men of that generation observed the Sabbath on the seventh day : by , that Generation , he speaketh of the whole time from the beginning of the world full home to Christ ; which is a Testimony , that , the seventh day was not changed in Moses's time from what it was before Moses ; one of the Authors cited in the Margin doth acknowledge , that , the Pagan gentils observed the seventh day , every where this custom prevailed to observe the same seventh day , which the Jews used to keep holy , so common was it grown : * * Leo. ●p. 81. c. 1. Pleaders for the Dominical day do lay the foundation of their observing of it upon Christs Resurrection , which they assert to be on the first day of the week ; on this day , saith one of them speaking of the Dominical day , the world received its beginning ; The first day of the week , because of Christs resurrection , saith another , is the birth-day of the whole humane nature ; Why did the Heathen , the Pagans scoff at the Jews for observing the seventh day as Sabbath , if they both kept one and the same day before Moses , and a different day after Moses and after Christ , which d d Ov●d . l. 1. de Art. amand . & l. 1. de remed. amor . Plutarch . de superstitione . Tacitus Agatharchid . the Pagans called the seventh day ? why do they name the seventh day which was kept festival in Palestine , if another day were the seventh ? and why do they call the Jews seventh days by the name of Sabbaths , if they did not judge them so to be ? and why do they give unto the Jews the name of Sabbatarians ? several of the Pagans do deride all Sabbaths ; one of them says , that , the Sabbaths of the Jews were dedicated to sloth or idleness . Another calleth the observation of the Sabbath an evil solemnity and Foolishness , and says , that , to observe the Sabbath was ridiculous , because , that , in so doing they lose the seventh part of their life , e e Dr. Bound . p. 22 , 64 , 65 , 90 , 265. one of the First day-men writeth , that , the Gentiles and all the Heathen did not keep the seventh day which the Patriarchs did according to Institution , they did altogether hate the only true holy day , and would not observe it themselves , but , they erected other days to an holy and Religious use ; the Romans , he saith further anciently instituted every ninth day , and the Graecians every eighth day , and neither of them the seventh : the Romans dedicated their ninth day to Jupiter , the Graecians consecrated the eighth unto Neptune ; but , neither of them consecrated the seventh unto the LORD ; and these two were the chief of the Heathen Philosophers ; we , saith he , speaking of Christians , that are for the First-day , keep not the same day which was from the beginning . So that the Reader may by this discern , how much men will be at a loss , who resolve this case into humane Authorities and Histories , which are many of them so quite cross and contrary to Scripture-truth , and which do so contradict one another : satisfaction and settlement , such as is sound and demonstrative , can never come in that way . f f Dr. Young , in his Dominical-day ; as it is translated into English ( although I have his Treatise in Lo●in ) to which Edition I refer in the Pages , both here and a little before cited . pag. 73 , 74 , 110 , 111 , 112 , 113. ( Philo de mundi opificio & de vita Mosis ) See Dr. Young . p. 121 , 122 , 123 , 124. Another Advocate for the first-day doth declare , that , Cyprian , Tertullian and Hilary do call the Dominical-day the eighth from the Creation ; the Enemies derided the Christian-sabbath , saith Ruffinus : Athanasius saith , that , he observed the Sabbath day , not as it was in the first age , in the beginning of the world ; Philo the Apostles contemporary , asserteth the seventh day-sabbath's observation to be according to the Law of nature ; constituted by God at the Creation of Nature : Athanasius acknowledgeth that the seventh-day-sabbath was observed from the Creation till Christ . The seventh day of every week in order from the Creation was Sacred , not only to the Hebrews but Gentiles ; thus the Author , cited in the Margin ; with much more , if it were needful which might be added , to discover the invalidity of the objectors arguing , who doth bring many humane Authorities against himself and his own assertion , and against whose way of arguing many contradicting humane authorities are and may further be brought ; so widely will men wander , whilst they go astray from the word-way of the LORD's Precepts . g g Dr. Usher in his Letter to Dr. Tuiss . published by Dr. Bernard . pag. 75 , 79 , 80 , 81 , 82 , 83 , 85 , 86 , 87 , 88 , 89. In these pages are more such humane Authorities , if we bad a mind and will to multiply them . One of the learnedest in this Century doth affirm , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the express Letter of it , as it is written and read in its obvious meaning ) of the fourth Commandment pointeth at the Sabbath , as it was in the first Institution , the Seventh day from the Creation . The very Gentiles both Civil and Barbarous , both ancient , and of later days , as it were by an universal kind of Tradition , retained the distinction of the Seven Days of the Week , notwithstanding that great variety of differences , which is betwixt them in the ordering of their Years and Months : Every where they attributed some Holiness to the Seventh-day ; they were not ignorant , that the Works of the Creation were finished on the Seventh .

But whither have these Objectors diverted me ? I now return .

O what a many peculiar honours hath the LORD put upon this Law in his Word . h h 1 King . 8. 9. Exod. 25. & 16. 33 , 34. Numb. 7. 89. 1 King . 6. 19. Psal. 28. 2. The Ark in which was nothing else put , but only these ten Words , had many Dignities conferred upon it . It was made of durable Wood , not so subject to putrefaction ; this Wood was overlaid within and without , with pure Gold ; It had a Crown of Gold round about : The Pot of Manna was before it , by which Jehovah Aelohim confirmed the Seventh-day Sabbath : Out of this Ark Jehovah spake by Oracle : This was an assurance of Aelohims gracious presence amongst his people , and that he did dwell there : There must they worship before him , with a proomise of acceptance . The Propitiatory covered it : There , between the Cherubims , the LORD himself sat . I could fill up much more paper upon this one Argument . The Lawgiver himself was the Writer of this Law . i i Isai. 42. 4. Mat. 12. 21. The Law is one of Christ's Names . k k Exo. 28. 19 , 30 , 35. & 29. 11 , 22 , 25 , 42. 1 King . 8. 62. Psal. 50. 8. Luke 1. 8. The Name of Aelohim was given to the Ark of the Covenant : It being an illustrious Symbol of his presence . All the prefiguring , prophetical Scriptures in the Old Testament , relating to this Law , have a New Testament significancy and sense . What a multitude of Scriptures might here be heaped together , in commendation of this Law ? It has an invincible firmness ! There Precepts are true and certain ! The Church is governed by this Law as its Rule ! Christ himself submits his Doctrine , to be examined by it ! There is Perspicuity in this Law ! It is perfect in its Nature and Doctrine ! l l Rom. 7. 8 , 9. Psal. 119. throughout ; and often elsewhere . When the Spirit of the LORD doth bring it on with living Efficacy , and with saving Power , O how wonderful are its effects ! It begets Faith , its Regenerates , it nourisheth , it makes to be growing , it inlightens , it gives heavenly saving Wisdom , it restores and strengthens the Soul , it exciteth a lively firm Consolation , it joyeth and refresheth the Heart , it kindle●h a love to God in the Heart , it furnisheth with Armour aginst temptations and assaults , It doth guard against captious Sophistry and Treachery ; It leadeth to Life , and to eternal Salvation : Nothing may be added to it , or taken from it . Moses leads to Christ , and Christ sends to Moses . They appeared together at the Mount of Transfiguration . The characteristical Notes , and the distinguishing Marks , that do difference an Evangelical Reformed Christian Church and Disciple , from an Antichristian Synagogue , and a Worshipper of the Beast , are the keeping of the Commandments of God , and the having the Testimony of Jesus Christ . Much peace to them that love Jehovah's Law , and to them no stumbling block . This will be the everlasting Rule of the Holiness and Righteousness of glorified Ones in Heaven . If some one will do , he shall know of this Doctrine , whether it be of God , or not . O the happy straight goings on of that man , who fearing Jehovah , who delighting greatly in his Commandments ! m m Heb. 5. 9. Act● 5. 32. Christ is the Author of Eternal Salvation unto all them that obey him , and the Father gives his Spirit unto such .

How freely and delightfully could I here inlarge in the commendation of this excellent perfect Law ; n n Rom. 7. ●● . How good , how holy , how just , is this Law for the matter , intrinsecally , externally good and holy , and just , consonant to the eternal Justice , and Holiness , and Goodness , which is in the LORD himself , whose Authority is stamped upon this , and as such is given forth from him unto us to be a Rule . How can this be abrogated or changed , which is so full and comprehensive of that Righteousness and Holiness , which is the perfect Image of the pure unchangeable Jehovah Aelohim ? were we more throughly conformed to it in our natures and actions , we should be tied to it , and to the Commander of it , with an everlasting love , o o Psal 119. 97 , 113 , 119 , 1●7 , 159 , 162 , 165 , 167. Psal. 139. 24. love beyond expression : How can the obligation of its mandatory power be other than eternal and immutable ! O how good is it in its kindly effects , inlightning , converting , restoring , quickning , comforting , and many other ways operating upon the heart , when the holy Spirit doth put life and power into mens hearts for these productions ! This way of obedience to the ten Words , is the way of lasting , of hidden age , and of everlastingness , that way , which alone of all ways will continue and hold out to the utmost duration , when all the ways of Anomous of lawless ones shall perish . Christ's Disciples should evidence and manifest their love to him , by their friendliness to his Law : The Doctrines and the Precepts of this Rule , the promises and the threatning of it , do some way or other lead to Christ , and have him for their scope , and this under the old as well as new Administration ! were not the believing Israelites to look unto the covenanted Messiah , and to act Faith upon him ? Were they not by all the Types and Figures , and Shadows of him , to make application of him to themselves , and of themselves to him , and and to confirm their expectation of his coming ? Was not this that which made all their prayers and other services acceptable , their spiritual relation which they had unto him ? How could mercy be done unto thousands , as the Letter of this Law doth include , if we exclude this Messiah , or Christ out of his own Laws , as if he were not intended there : The Administration of this Law was Evangelical in its great design , and main intention . Can a believer but highly prize Christ , and esteem him precious , when he doth so look into the p p Jam. 1 23 , 24 , 25. glass of this Law , as to view and loath the spots on the face of his nature and life , the least of which this Law doth discover , and will not hide any of his deformities , nor cover his wrinckles , nor paint his ugliness ? In this case , how great are the benefits by Christ to the Believer , who is made of God to the Believer Wisdom , and Righteousness , and Sanctification , and Redemption ? The more that a Beliver doth honour Christ , the more will he be carried out in a Spirit of Love to delight in the Commands of Christ : When Adam was most holy , he was most obedient , and when he was most obedient , he was most acted by a principle of Love : Thus the holy blessed q q Psal. 103. 20 , 21. Angels do all in obedience and love to Christ ; for they also are under this Law , and at command : Even the LORD Jesus Christ r r John ●5 . 9 , 10. himself kept these Commandments of his Father , and did abide in his Love ; his ready , chearful , obedience to his Father , must have an eye to a commanding Law . The Law of the ten Words , though it include a perfect holiness in its requirements yet doth it not exclude an Advocating Mediator in its intendments . O how will mens faces be covered with shame at the last , when they shall be judged by that Law , which now they so much contend against ? When the LORD had given forth the Law of the ten Words ; it is said , s s Deut. 5. 22. Not hath he added : He added no more commands of this Nature : This was t t Deut. 1. 3. Exod. 19. 1. almost forty years after the promulgation of the Decalogue at Mount Sinai . He hath not added , he doth not add , he will not add , will still be a true saying , relating to this , no more commands of this kind and sort ; for they are but ten Words , a perfect Law , u u Deut. 4. 2. & 12. 32. Prov. 30. 6. Mat. 〈◊〉 . 17 , 18. to which nothing is to be added , and from which nothing is to be substracted . In this Book of Deuteronomy , Moses repeated the ten Words or Commandments , and presseth to the observation of this Law , confirming the whole of it , with promises to the believing and obedient , and with threatnings against the unperswadeable and transgressing . And Christ himself a little before his death foretold of the continuance of the Seventh-day Sabbath , calling it by the w w Mat. 24. 20. name of Sabbath ; well towards forty years after his death ; though for the advancement of Sabbath-learning , I propound to the Vertuoso , and the Ingenuoso of the times to consider ,

Q. Whether that expression , Mat. 24. 20. Pray ye that your flight be not in the Sabbath , do not relate to all and every of those great periods of time , the destruction of Jerusalem , the down-fall of Antichrist , and the Tribulation of that time , which shall make way for the later-day-Glory ? this Seventh-day Sabbath will last as long as this world lasteth , to the utmost end of it .

Thus Reader , have I through Mercy and Grace , somewhat traded , according to my Talent received , for the Honour of my LORD , and of his Works , Words , and Law ; and for the promoting of Scripture-sciences and Arts. It is with him what entertainment he will give it in thy heart , and what blessing he will there put upon it .

O the x x Phil. 3. 8. Excellency of this Word Knowledge ! The Wise of heart will y y Prov. 10. 8 , 13 , 14 , Mat. 12. 35. & 13. 52. Prov. 12. 8. receive Commands . They will treasure up Knowledge , to draw it out in season . Wisdom is found in their lips . To the mouth of their Vnderstanding shall they be praised . z z Prov. 13. 10 , 13 , 14 , 15 , 20. The Well-advised will hearken unto Counsel , and those that fear the Command shall prosper : Whereas the proud will be always wrangling and contending ; Contemners of the Word will quickly be corrupted . The Law , the Doctrine , the Institution of a wise man is a clear Vein and Fountain of Lifes ; and a good Understanding will give Grace . a a Prov. 14. 6 , 7 , 8 , 16 , 18 , 24 , 29. A Scorner seeks Wisdom , and finds it not ; but Knowledge is easie unto him that understands it . It is facile , it is obvious , it freely presents it self , it is soon learnt , it is easily gettable , quickly attained . A Fool has not the lips of Knowledge ; go we from him , his foolishness is deceitful Sophistry , deceptory fraud : But the Wisdom of the Acute is to understand his way of practical business . Philosophical Folly has too long been made an Hereditary Possession , one Generation to another ; In●pt Opinions have been pertinaciously reteined : But the Wittily-ingenious , who take up with naked Truth in naked Souls ; they crown themselves with Knowledge , and they put a Crown upon Knowledge ; Wisdom is their rich and royal Ornament . b b Prov. 15. 2 , 3 , 7. 14 , 33. The tongue of the Wise maketh knowledge good , grateful , commendate , renders it amiable ; adapting of it , and opportunely using it , to time , place , person and case . Speech , when according to the Laws of the Heavenly Apothecary-Art , saluti●erously compounded of proper Scripture Ingredients , is Healthfulness ; curing the unsoundness , the grief of mind : There is healing Medicine in such a tongue . The lips of the Wise do sow Science ; they winnow it first , sever it from chaffy Philosophy , and then sow it pure . That is the true good Knowledge , which the Wisdom of God doth teach in the Word . c c Prov. 16. 20 , 21 , 22 , 23 , 24. The best Intelligence is that which is grounded upon the Word : To this should we attend and bend our mind , referring all our study hither ; especially the teachers of others ; they , of all men , should d d 1 Tim. 4. 15. be in these written Words : They are then in their proper Studies and Places ; it should be their Being and Life . This makes men wise in heart , it doth prudentiate and intellectuate them . The suavity , the sweetness of the lips will add Doctrine , by a commodious aptness of savoury Expressions , and by a pleasing elegancy of winning Eloquence ; we should be Lords , Masters , Possessors of this . The heart of savoury wise ones will make their mouth to understand ; it will suggest to the tongue , what , how , when , where , and to whom to speak . A more inner understanding of a Truth or Thing , doth much help the Faculty of Speech about that Truth and Thing : New noble Conceipts will still be under-begotten . It expedites the lips , when the Rule of all is this Word . e e Prov. 17. 24 , 27 , 28. Savoury knowledge may be seen and read in the faces of such prudent ones : It puts a placidness , modesty , right-composedness , upon their Countenance , which is an Index of their Wisdom . Such are Cool of Spirit , Moderate , placid , sedate ; not hot , and hasty , and rash , to pour out Words . f f Prov. 18. 〈◊〉 , 4 , 15. Those who have all their desire and delectation in this , to find out ( in a way of searching ) all solid Science , and useful Wisdom , they withdraw themselves from Philosophick and over-worldly Diversions , to immix themselves in those Holy Studies that do bring in durable Essence . Their Understanding has depth of living Waters , and their Vein is flowing over with it . g g Prov. 19. 2 , 8 , 20. To be without the knowledge of the Soul , or for the Soul to be without Knowledge ; not good this . How can such an one govern his Actions , and order his Affairs with judgment and discretion ? That is Wisdom which will be found and acknowledged to be Wisdom at the last , in thy last or utmost end . Cease we therefore from erring and straying out of the way of those written words of Wisdom . O prize we this ! h h Prov. 20. 15. for the lips of Wisdom are Gold , and a multitude of Gems , and a precious Vessel . Vain affectation of Humane Wisdom is drossy , strawy , broken and earthy . He i i Prov. 21. 16. that wanders out of the Way of Understanding , from this prescript word of the LORD , will in the end remain in the Cougregation of the incurably-dead . k k Prov. 22. 18 , 19 , 20 , 21. To keep the words of the Wise in the belly is sweetly delectable , they will be aptly put together in the lips . Study Wisdom , that thou maist trust in Aelohim ; he makes known Wisdom to thee , to this , for this end : They are his written Words that do teach it . In the Scripture are those excellent Counsels , that do tend to true and to sound Knowledge . The Counsels and Knowledges that are found here , are the Justness or Rectitude of Truth , or certainty of the words of Truth , every way true : It is the truth that is here learnt ; To make to return words of truth to those who send thee words truth , when others do send their Questions , and propound their Cases to thee , for resolution and satisfaction . l l Prov. 29. 1● , ●5 , 〈◊〉 , ●9 , 23. We should make our heart and our ears to enter into Discipline , into the Words of Knowledge . The seat of Wisdom is in the heart ; when that doth rejoyce , to see and to hear others to be wise , the whole man rejoyceth : The reins of a Teacher do rejoyce , when the lips of a Scholar do speak Rightnesses . When the prescript word , and not our own or others carnal corrupt reason , is followed , we shall make a blessed progress in holy Sciences . Here is truth which we should acquire into our possession , the right knowledge of Naturals and Spirituals , not parting with it upon any terms : That is Wisdom , Instruction and Understanding , which is Scripture-Truth . m m Prov. 24. 5 , 7 , 43 , 14 , 26. He , who is thus wise , is manly in strength : A man of Knowledge has fortifying Prowess ; It doth increase his inner and outer vigor . These Word-wisdoms are unreached heights , 100 sublime for and to an evil-fool ; lofty excellencies , which he cannot come at whilst such : But , to know these , is to the inlightned Soul , as honey , or the distillings of the honey-Comb ; sweet and nourishing , ( what natural causality honey may have this way , for the sharpning , quickning , clearing of Ingeny , let others inquire : ) If thou have found it , it shall be a last reward . n n Prov. 25. 2 , 11. It would be the Glory of Kings to search out a Word , in all their warlick and civil , as well as Religious transactions ; to inquire after those treasured senses of Scripture , which would direct them in this . It would teach all to word their words over its circumstance or Modes , aptly , opportunely , as if it moved aright upon Wheels . No answers but are o o Prov. 26. 16. Scriptural , concordant thereunto , are sapid Counsel , or savoury Advice , judicious Reason , returned to inquirers . p p Prov. 28. 5 , 16 , 26. Those who in this way do seek Jehovah , shall understand all , whatsoever it be that doth belong to their Office and Duty . A Prince , a Leader , in State or Church , or Field of all men , should not want understanding in Scripture Sciences , in word acts . He should be well skilled in all sorts of useful Learning ; otherwise their imprudent misgovernment will put them upon oppressing and misguiding their people . q q Prov. 29. 3. O love we this Wisdom , and this way of Wisdom ! r r Prov. 30. 1 , 2 , 3 , 4 , 5. The Primitive Understanding of Adam , which he had concreated with him , is not now to us ; we are corruptly bruitish , as to the answering of difficult Questions ; it is only to be had from Christ in the Word , who is able and willing , He the God-man . For the knowledge of holy Ones , Angelical heavenly Ones , is not so with us now , not so born and bred with us of our own , but is a gift from him who is all Wisdom .

Reades , let thine eyes therefore , be now up to him , that thou mayst be one of the s s John 6. 4. out of Isai. 54. 13. and Jer. 〈◊〉 . 34. God-taught Ones ; that thy knowledge may , even whilst thou art here on Earth , more grow up to answer the knowledge of those glorified in Heaven . t t 1 Cor. 13. 〈◊〉 12. Thy knowledge should be perfecting , as theirs perfected ! O for that blessed day , when all the imperfections in a Believers knowledge shall be wholly done away ! When it shall be more presentially visible in the innate Light , both of the Knower , and of the things known ; When the Saints shall see face to face , and know even also as they are known !

FINIS .
Notes, typically marginal, from the original text
Notes for div A30730-e7190