An enquiry whether the Lord Jesus Christ made the world, and be Jehovah, and gave the moral law? and whether the fourth command be repealed or altered? by Tho. Bampfield.

AN ENQUIRY Whether the Lord JESUS CHRIST made the World▪ and be JEHOVAH, &c.

THE Word of God, and the general Conſent of the Chriſtian, and of much of the Heathen World, being agreed for a weekly day of reſt: And Opinions and Practice varying which day of the week is to be obſerved, ſome affirming it to be one day, and ſome another: And thoſe agreeing upon the day differing in the Grounds of its obſervation, and the time of its beginning and ending: And theſe Queſtions concerning a Moral Duty, to which All are weekly▪ obliged, do make it worth while to look into it, to find (if poſſible) whether the Queſtion be as doubtful as the many Treatiſes thereof have left it; and whether the Unreſolvedneſs which is upon and ſtill afreſh ariſeth in the Minds of Men, be incurable.

And when we conſider the number and weight of Books and their Authors, for about an Hundred years laſt paſt, pleading for the firſt day of the week, as the weekly day of reſt, it is ſome marvel whence that Unreſolvedneſs does come, and how it is maintained, and (with ſome) gets Strength under many endeavours to ſuppreſs it, private Conſciences raiſing ſometimes the old, and ſometimes new Objections and Doubts, which neither themſelves nor any Man or Book did yet ever anſwer to their ſatisfaction.

The plain Word and Law of Jehovah ſeeming expreſly to command the obſervation of one day, and many writing for and keeping up another, Conſciences are commonly ſtartled out of all that ſettlement which they ſeem ſometimes to have gotten from the Opinions, good Intentions, Practice, Authority, and Books of Men, and are ſtill ſuſpicious that a poſitive Command of God (and that one of the ten Commands) requires poſitive Obedience from Man.

Wherein that I may commu • icate what I can, I premiſe,

1. Firſt, The Perſons herein eminently treated with being ſuch as are profeſſedly awed by a Principle of Subjection to the Will of Chriſt (if it can be known what it is), and who reſolve their Perſwaſion in Religion into the Word of God, and who acknowledge themſelves obliged to practiſe his Will, whatſoever it ſhall prove to be; I take this for granted,

That whatever is the Mind of Chriſt in this (as in other Caſes) in his Word, ought to be obſerved by us all.

2. Secondly, That Chriſt's Will in this is revealed to us in the Scripture, or no where.

As for thoſe who, becauſe they find not a Command for the firſt day in the Scriptures, do reflect upon them as not perfect, and reſort to Traditions, to make up what they ſurmiſe is defective in them; and who, to ſupply the want of a particular Command for the Firſt day, lodge a general Power in the Church to make Laws in this Caſe, to bind after-Ages,

I anſwer, That the Scriptures do teach us all Truths and Duties neceſſary to Salvation; and, that it is ſo full a Direction2 Tim. 3. 16, 17. in all caſes, that Chriſtians need not go down to what is not written, for direction what to do; Peace on them who walk according to this Rule, Gal. 6. 16.

And if the Church had ſuch Power as ſome pretend, there being ſuch variety of Churches, which of the Churches ſhall give the World a Rule in this? And, if all Churches▪ had been of one mind all along, (quo jure) by what Right could they alter any Law of God? And (after ſuch a looſe Principle admitted) where ſhall any man (and who ſhall) ſet Bounds to that looſe Principle? And generally the moſt Learned of the Prelatical, as well Romaniſts as others, go that way. Mr. Calvin Calvin's Inſtit. Book 2. chap. 8. ſect. 33, 34. alſo lays the greateſt ſtreſs, for the obſervation of the Firſt day, upon the Authority of the Church; he ſays, the old Fathers have (not without reaſon of their choice) put, in place of the Sabbath-day, the day we call Sunday, (ſo Mr. Calvin allows the alteration to be made by the old Fathers) but Mr. Calvin's particular Opinion in this caſe was, for a ſeventh part of every day.

And for thoſe who think the Seventh day in the fourth Command was ceremonial, and that keeping one day in ſeven, that is, the Firſt day of the week, is moral, and remaineth▪ Calvin calls this a trifling of falſe Prophets, and an infecting the people with a Jewiſh Opinion; and he adds, that ſuch do as much exceed as the Jews in groſs and carnal Superſtition.

Some of thoſe again, (but thoſe few and mean) who are for the Seventh day, have run far into another Extreme, and endeavoured to introduce ſome of the Moſaical Ceremonies which are all aboliſh'd by the death of Chriſt, and are nailed to his Croſs, and buried in his Grave; and by ſuchCol. 2. 14. conceits occaſion Slanders upon others, and diſcourageEph. 2. 15, 16. further Enquirers; which Extravagancies I take to be the uſual Artifice of Satan, to prejudice and hinder us from uſing due means to giv • our ſelves or others that ſatisfaction we need in ſo weighty a caſe▪ and by how much the more Wanderings there are about this Queſtion, by ſo much the more it is requiſite, that we do what we can to clear our way therein.

And ſome who have written for the Firſt day are ſo confident, that they count all contrary Reaſoning vain Cavils, and ſay, they think they have fully proved that point.

And ſome repreſent ſuch as think that Seventh day is ſtill the Chriſtian Sabbath, as Jews.

On the other hand, ſame few of thoſe, who think the Seventh day the Chriſtian Sabbath, ſet out the Firſt-day-men, as declini • g the determining Authority of the Scriptures.

And theſe Heats are carried ſo high on both ſides, that the Bonds of Love are much broken, and Chriſtian Communion almoſt cut aſunder; which ways of ſpeaking and writing (as vehement) we much diſlike, and I am perſwaded many of both ſides (whoever do miſtake) do conſcientiouſly miſtake, and I hope (if it be poſſible to come at the certain knowledge of the Will of Chriſt our common Lord) would ſit down thereby; and a right way herein, we may well preſume, has been often and earneſtly ſought (on all hands) of Him about it, and the Scriptures and Hiſtories ſearched, and thoſe who love Chriſt are undoubtedly (or ought to be) willing to keep his Commands. Joh. 14. 15.

And here (without prejudice) it cannot be denied, but thoſe worthy, learned, pious, and excellent Miniſters of Chriſt, and others, who have written ſo many elaborate Tracts for the Firſt day, have done it with good intentions, as thinking it for the Honour of Chriſt, to keep up a day in memory of his Reſurrection: Nor can they or any others (without prejudice) blame thoſe who can find no Command in the Word for the Firſt day, if they look a little further (as they are weakly able) to learn what is the true Will of Chriſt in this, and what he would have his People do, and whether it be for his honour, that ſuch a Change be made by Men without a Command from him.

That there are already many Treatiſes upon this Queſtion is notorious, but moſtly in favour of the Firſt day, whereof two of the faireſt I take to be that of Mr. Shepheard, and of Mr. Hughes of Plymouth, and ſince Mr. Hughes, two learned men have alſo written upon the ſame Subject, viz. for the Firſt day, (as it ſeems to me) obliquely to anſwer what Mr. Hughes yields, who moved ſome Doubts, and left many confirmed, that there was need of looking further into the Queſtion; for, what he admits about the Seventh-day▪ Sabbath, • he doth not afterwards anſwer to their ſatisfaction; ſince which time (except two or three little Tracts, for the Seventh day, of which no notice is taken by any Writers that I know nothing) has paſt in Print about that matter, and ſo it has (for ought I hear) reſted for ſome years.

Now, foraſmuch as the Advocates for the Firſt day have generally meant well, I purpoſe to avoid Reflections, and ſhall rather offer that little which (I think) God has given m • in this Queſtion, with all the Candour I can, and leave the Effect with him.

If we have been generally miſtaken in the true Sabbath, (as I doubt we have) 'tis high time we return to our Duty: And, in reading of ſome learned mens Writings about Sacred things, when they reaſon concerning the Moral Law and Ten Commands in general, we may ſee, That they then eſtabliſh, with many excellent words, their perpetual Obligation, ſhewing what a Summary the Law of God is of a Chriſtian's Duty.

That all God's Laws are reaſonable.

That it is a controuling the Divine Wiſdom to make any alterations in his Laws.

That Man's Glory in the World lies in his conformity to Chriſt, and our conformity to him lies in • ur keeping all his Commands; and that the Ten Commands are abſolutely confirmed by Chriſt, and frequently by the Apoſtles, inLuk. 16. 17. the Evangeliſts and Epiſtles; and that they are a ſettled ſtanding Rule of our Obedience to the end of the world. Which are right and ſound Expreſſions. But when they write of the Seventh day, there they bring in many Diſtinctions, and take a liberty to add and alter; and if ſuch liberty were uſed in the reſt of the Commands, it would go far to make further alterations in them.

And whoſe will admit what is commonly affirmed about the Obligation of the Ten Commands, and that God's Commands are unalterable by Man; ſuch may, in a little time, reſolve this Queſtion: And it is to me ſomewhat obſervable, that (except the Alteration in the ſecond Command about Images, by the Romaniſts, and ſome few others, and in the fourth about the Seventh day, (as I think, made originally by the Romaniſts) all the Wit of the World, ſince the Creation, has not pretended to mend any other of the Ten Commands.

Our Queſtion is, If they can be aboliſhed, or in the leaſt Iota or Tittle altered or amended in any part by Man; which, we doubt, cannot be without Reflection upon the Wiſdom of Chriſt the Law-giver.

Now, that we may find out (if poſſible) the WillQ 1. Whether the World was m •• e by Chriſt? of our Lord in this matter, let us enquire, Whether the World was made by our Lord Jeſus Chriſt?

This being of weight in it ſelf, and in its Conſequences, as to many things which of late have been controverted about the Deity of Chriſt, and giving Light for clearing the uſefulneſs of the Old Teſtament, and alſo for proving the ſecond Queſtion, That the Lord Jeſus Chriſt is Jehovah, and affording Help (as I think) to find out the true Day of Reſt: Let us ſee wha • the Scriptures▪ ſay, by whom the World was made.

1st, Conſider Coloſſ. 1. where Paul writing of givingThe World wa • made by Chriſt. Thanks unto the Father, who hath tranſlated us into the Kingdom of his dear, Son, Ver. 12, 13, in whom we have Redemption through his Blood, (i. e. the Blood of Chriſt) v. 14. By him (that is, by Chriſt) were all things created that are in Heaven, and that are in Earth, viſible and inviſible, all things were created by him, and for him, v. 16. By which Scripture of Col. 1. 12, 13, 14, 15, 16. I underſtand Chriſt as a principal Efficient of all things in Heaven and Earth, and that all things were created by him, to whom the Creation is eminently and particularly aſcribed, whom Iſaiah calleth Jehovah the Redeemer, who maketh all things, who ſtretcheth forth the Heavens alone, that ſpreadeth abroad the Earth by himſelf, Iſa. 44. 24. & 33. 6. Which I think eminently ſpoken of Chriſt; For, by him were all things created that are in Heaven, and that are in Earth, viſible and inviſible, whether Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him, Col. 1. 16, 17.

2d Proof. In the beginning of all things (that is, when the Foundations of the World were laid) was the Word, (John 1. 1, 3, 10.) that is, the Lord Jeſus Chriſt, who 1 John 1. 1. is called the Word of Life, and Rev. 19. 13. the Word of God; And the Word was with God, and the Word was God, the ſame was in the beginning with God, John 1. 2. The Word was made Fleſh, (i. e. the Word that made the World aſſumed our Humane Nature) and dwelt among us, and we beheld his Glory, the Glory as of the only begotten of the Father, John 1. 14.

All things were made by him, and without him was not any thing made that was made, John 1. 3.

What the Evangeliſt here calleth all things, the Epiſtle to the Hebrews calleth the Worlds, Heb. 1. 2, and Paul calleth all things that are in Heaven and Earth, viſible and inviſible, Col. 1. 16, which Moſes calleth the Heaven and the Earth, Gen 1. 1. Theſe were all made by Chriſt, John 1. 3.

Which (as I think with others) does not exclude the Father from this work, who by the Son made the Worlds, Heb. 1. 2. (Bereſhith, by the Head, Gen. 1. 1.) nor the Holy Spirit, to whom the Creation is alſo aſcribed, Job 33. 4. & 26. 13. and Gen. 1. 1, 2. and by the word of Jehovah (or by the word Jehovah, i. e. by Chriſt) were the Heavens made, and all the hoſt of them by the breath of his mouth (i. e. by the Holy Spirit) Pſal. 33. 6. which work is eminently aſcribed to the Lord Jeſus Chriſt, by whom all things were made, and without him was not any thing made that was made, John 1. 3. In which place, viz. John 1. 3, we have an univerſal Aſſertion, that all things were made by Chriſt, and an univerſal Negative added, to prevent and anſwer all Objections; and without him was not any thing made that was made. Which word, by him, John 1. 3. 10, and Col. 1. 16. (as I take it) explains the word Bereſhith, Gen. 1. 1.

He was in the World, and the World was made by him, and the World knew him not, John 1. 10. (who came forth from the Father, and came into the World, John 16. 28.) (And the Worlds were made by him, the Heavens and the Earth were made by him, and the World knew him not) the men of the World did not know him, acknowledge him, believe in him, or obey him; the Heathen knew him not, and but few of the Iſraelites, John 1. 26. although the World was made by him, Joh. 1. 10, which Goſpel of John doth much aſſert the Divinity of Chriſt; and here in this firſt Chapter, v. 1, 2, 3, 10, the Creation of the World by Chriſt; for if all things were made by Chriſt, and without him was not any thing made that was made, as v. 3, and if the World was made by him, as v. 10, then the World was made by the Lord Jeſus Chriſt, and we ought to believe it: Which is the ſecond Proof I bring to prove that Propoſition, That the World was made by Chriſt.

3dly. The third Proof I take from Heb. 1. God, who at ſundry times, and in divers manners ſpake in times paſt unto the Fathers by the Prophets, v. 1, hath in theſe laſt days ſpoken to us by his Son, whom he hath appointed Heir of all things, by whom alſo he made the Worlds, Heb. 1. 2. And ſpeaking of Chriſt the Son, the Author of that Epiſtle ſaith, And thou Lord in the beginning haſt laid the foundation of the Earth, and the Heavens are the works of thine hands, v. 8, 9, 10, 11, 12. with which if you compare Pſal. 102. 21, 22, 25, 26, 27. you may ſee that ſpoken of Jehovah-Chriſt; who made the Earth andSee Charnock's Attrib. pag. 473, 474, 475. the Heavens, Gen. 2. 4. Pſal. 95. hath a ſpecial reference to the Meſſiah and his days, and is ſo underſtood by Heb. 3. 7, 8, 9, compared with Pſal. 95. 3, 5, 6, 7, 8, 9. where he is called Jehovah our Maker; the Sea is his, and his hands formed the dry Land; and ſo the Lord Jeſus Chriſt the Son is he by whom the Father made the Worlds, and he who in the beginning laid the foundation of the Earth, and the Heavens are the work of his hands, Heb. 1. 2, 10. And that the World which conſiſteth of Heaven and Earth, was made by Chriſt, ſee Charnock's Attributes, f. 229, 472, 476. And he that built all things is God, Heb. 3. 4.

4thly, The Fourth Proof I take from the Epiſtle to the Epheſians; Paul had clear knowledge in the Myſtery, which in other Ages was not made known, as it is now revealed by the Spirit, which from the beginning of the World hath been hid in God, who created all things by Jeſus Chriſt, Eph. 3. 9. The Myſtery which was revealed to Paul, v. 3, 4, 5, 6, 8. that the Gentiles ſhould be called, was foretold and known, but not ſo known as after the coming of Chriſt; nor was Chriſt, after his coming, ſo clearly and fully known, as He by whom the Father created all things.

At the Creation, and ſome Ages after, there was no ſuch difference as Jews and Gentiles, which difference was by Chriſt taken away, and the whole World of Believers reconciled to God by Jeſus Chriſt, Luke 2. 32, which was not then, nor is yet underſtood by the Jews or Heathen Gentiles, but by Revelation was made known to Paul, v. 3. This in other Ages was not made known to the Sons of Men, as it is now revealed by the Holy Spirit, v. 5, that the Gentiles ſhould be fellow-heirs with the Jews, v. 6, of which Doctrine Paul was made a Miniſter, v. 7, to make all men ſee what is the Fellowſhip of the Myſtery, which from the beginning of the World had been hid in God, v. 9.

Chriſt's coming in the Fleſh was propheſied; The ſeed of the Woman ſhall break the Serpents head, Gen. 3. 15. And God's purpoſe of juſtifying the Heathen through Faith, was preached before unto Abraham, In thee ſhall all Nations be bleſſed, Gal. 3. 8, & Gen. 12. 3. And ſo this Doctrine was known to Abraham, who ſaw it in the Promiſes, and in the Type of Iſaac's being offered, Gen. 22. 18, Heb. 11. 19, which Myſtery was hid in God, who created all things by Jeſus Chriſt, Eph. 3. 9.

Either of which four quoted Scriptures I think ſufficient to prove, That the World was made by the Lord Jeſus Chriſt.

And for an human Authority I quote the late Aſſemblys Confeſſion of Faith, chap. 4, of Creation; It pleaſed God the Father, Son, and Holy Spirit to create the World of nothing: (Which Confeſſion is a great Summary of the Chriſtian Faith.) And the Elders and Meſſengers of the Congregational Churches, who met at the Savoy, anno 1658, in their Declaration of their Faith and Order, ſay the like; and ſo do the Antipaedo-Baptiſts, in their Confeſſion of Faith, printed in the year 1677.

The Second Propoſition. That the Lord Jeſus Chriſt is Jehovah, is the Foundation of Chriſtianity; and other foundation can no man lay, than that is laid, which is Jeſus Chriſt, 1 Cor. 3. 11. Eph. 2. 20. Which Foundation is cleared by many, and in particular by Zanchy, in his Tract on this Subject of the three Aelohim (i. e. Mightys) God the Father, God the Son, and God the Holy Spirit, one and the ſame Jehovah, written about an hundred years ſince, who cites Juſtin in his ſecond Apology to Anthony; he cites alſo Irenaeus, Tertullian, Moſes, and the greater and the leſſer Prophets compared with paſſages in the N. Teſtament, to prove that Chriſt is God, to which Book (being in Latin) I refer the learned Reader, and ſhall offer a few Scriptures (of many) which have confirmed me, and I hope may ſatisfie others, that Chriſt is Jehovah.

I take the firſt from Gen. 2. 4. Theſe are the generations of the Heavens and the Earth, when they were created in the day that Jehovah Aelohim made the Earth and the Heavens.

The word Jehovah is a Name proper to God, and incommunicable to any other, according to Pſal. 81. 18. That men may know that hou, whoſe name alone is Jehovah, art the moſt High over all the Earth: Iſa. 45. 5. I am Jehovah, and none elſe; there is no God beſide me. So Deut. 5. 35, 39. Iſa. 42. 8.

Which Name Jehovah ſignifies God's Self-Exiſtence or Abſolute Being, from Eternity to Eternity.

To this effect Buxtorf, in his Hebrew Lexicon, explains this Name, as well as other Hebricians, which explication is genuine, and comports well with the Root 〈 in non-Latin alphabet 〉 , from whence this great name is thought to be derived.

And the word Aelohim (Scholars know) is of the plural number, which word ſignifies Strongs, Potents, Mightys.

The Hebrew word (Bara) render'd (created) is of the ſingular number, and ſignifies (he created.)

Now, from Gen. 2. 4. I reaſon thus; He that made the Heavens and the Earth, was and is Jehovah.

The Lord Jeſus Chriſt made the Heavens and the Earth, and therefore the Lord Jeſus Chriſt is Jehovah.

That he that made the Heavens and the Earth is Jehovah, is proved from that, Gen. 2. 4.

That the Lord Jeſus Chriſt made the Heavens and the Earth, is proved before from John 1. 1, 3, 10. from Col. 1. 12, 13, 14, 15, 16. from Heb. 1. 1, 2, 10. and from Eph. 3. 9.

And if that be ſo, then it follows, that the Lord Jeſus Chriſt is Jehovah.

Which great Truth, that Chriſt is Jehovah, and that theſe Three, the Father, the Son, and the Holy Spirit are one Jehovah, as God has graciouſly opened it to us, by the help and light of the Old and New Teſtament, compared, may now be ſomewhat perceived throughout the Scriptures. In the beginning, (or by the Head) Aelohim (i. e.) the Mightys, Father, Son, and Holy Spirit; he created the Heavens and the Earth, Gen. 1. 1. and the Spirit of God, Heb. Aelohim, the Mightys, he moved upon the face of the waters, Gen. 1. 2. and Aelohim (the Mightys) he ſaid, Let there be Light, Gen. 1. 3.

And Aelohim (the Mightys) he ſaid, Let there be a Firmament, Gen. 1. 6.

So alſo Gen. 1. 9, 14, 20, 24.

And Aelohim (the Mightys) he ſaid, Let us make Man, Gen. 1. 26.

So alſo Aelohim (the Mightys) he created Man in his own image, Gen. 1. 27.

And Aelohim (the Mightys) he bleſſed them, v. 28. And Aelohim (the Mightys) he ſaid, v. 29. And Aelohim (the Mightys) he ſaw, that every thing he had made (was) very good, Gen. 1. 31. And Aelohim (the Mightys) he ended his Work which he had created. And Aelohim (the Mightys) he reſted from all his work which he had created, Gen. 2. 2, 3. And then it is ſaid, that Jehovah Aelohim (the Mightys) he made the Earth and the Heavens, Gen. 2. 4. And the ſame Jehovah Aelohim (the Mightys) who made the Earth and the Heavens, be formed Man, Gen. 2. 7. And he took Man, and he put him into the garden, v. 15. And Jehovah Aelohim (the Mightys) he drove Man out of Eden, Gen. 3. 23, 24. And Jehovah Aelohim, (the Mightys) he ſaid, behold the man is become as one of us, Gen. 3. 22. And Jehovah he ſaid, Gen. 11. 6, Let us go down, and there let us confound their language. Gen. 11. 7, So Abraham to Abimelech, God, (Heb. Aelohim) They cauſed me to wander. So Jacob, Gen. 35. 7, built an Altar, and there (Aelohim) they appeared to him. Which with other like Expreſſions do ſomewhat open the Myſtery of the Trinity, and their Oneneſs throughout the Old Teſtament; which place, Gen. 2. 4. (compared as before) does prove the Lord Jeſus Chriſt to be Jehovah, who made the Heavens and the Earth.

And here I pretermit many paſſages in Geneſis, as Gen. 18. 1, where Jehovah he was ſeen by Abraham, And Jehovah he ſaid to Abraham, v. 13, 17. And Jehovah he went away when he had left communing with Abraham, v. 33. Which Jehovah I think was the Lord Jeſus Chriſt, who here appeared in the ſhape of a man, Gen. 18. 2, the two others who were with Jehovah, Gen. 18. 2, ſeem to be the two Angels who went to Sodom, Gen. 19. 1.

Which appearing of Jehovah to Man, as Man, gave Man a kind of foreſight of his after-intended Incarnation. See the like in the Garden of Eden, Gen. 3. 8, 22.

The word of Jehovah (or the word Jehovah) came before to Abram in a viſion, Gen. 15. 1, 4. and made him a great, perſonal and family Promiſe, v. 1, 5. and he believed in Jehovah, and he imputed it to him for Righteouſneſs, Gen. 15. 6. Which Jehovah ſeems to be Christ, and the Righteouſneſs imputed to Abram, to be the Righteouſneſs of Chriſt, imputed to him by Faith; and Abram's believing in Jehovah ſeems to be believing in Chriſt, Rom. 4. 5, 8, 9, 18, 22. I pretermit alſo, that in Gen. 19. 24, where Jehovah he made it to rain upon Sodom and Gomorrah Brimſtone and Fire, from Jehovah out of Heaven; which I think was Jehovah the Son, from Jehovah the Father.

And that in Gen. 32. 24, 28, 29, 30. (a man wreſtled with Jacob, and Jacob as a Prince had power with God, and prevailed, and was bleſſed, and Jacob called the place Peniel, for I have ſeen God face to face.) I think was Chriſt.

I paſs by alſo that of Jehovah appearing to Moſes in a flame of Fire out of the midſt of a Buſh, Exod. 3. 2. called Jehovah, v. 4, the God of Abraham, of Iſaac, and of Jacob, v. 6, and Jehovah he ſaid, I have ſeen the affliction of my people, v. 7. This Jehovah is called the Angel of Jehovah, or the Angel Jehovah, Exod. 3. 2, which I think was Chriſt, by whoſe Hands the Father ſent Moſes, Acts 7. 30, 31, 32, 35, (whom Stephen there preached, and to whom he prayed, Lord Jeſus receive my ſpirit, v. 59. which Prayer of Stephen to Chriſt proves alſo the Deity of Chriſt.)

Who often ſpake to Moſes, Exod. 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. Chapters.

Jehovah, who called to Moſes out of the Mount, and to whom Moſes went up, Ex. 19. 3. Theſe places I offer, as intimating Jehovah, mentioned in them, to be eminently Chriſt, although I do acknowledge and think there was an unconceivable preſence of Jehovah, the Father, Son, and Holy Spirit, in the Creation, and through out the Scriptures: But Gen. 2. 4, compared with John 1. 1, 3, 10, Col. 1. 12, to 15, Heb. 1. 1, 2, 10. and Eph. 3. 9, I rely upon as Proofs, that Chriſt made the World, and that Chriſt is Jehovah.

2. A ſecond Proof, that Chriſt is Jehovah, I offer from Chriſt's giving of the Law, Exod. 20. 1, 2. And God, Heb. Aelohim, He ſpake all theſe words, ſaying, I the Lord thy God, Heb Jehovah Aeloheka, (i. e. the Lord thy Mightys.) It has been ſaid, that Aelohim comprehends the Father, the Son, and the Holy Spirit; and then if Aelohim ſpake the Commands, then Chriſt the Son ſpake them.

And if Aelohim, He ſpake all theſe words, ſaying, I Jehovah thy God (i. e. thy Mightys) then Chriſt, who ſpake all theſe words, is Jehovah.

Which Jehovah, our Aelohim, is one Jehovah, Deut. 6. 4, which Jehovah is one, and his Name one, Zech. 14. 9. Although Jehovah One. Jehovah be the Name of the Father, and of the Son, and of the Holy Spirit, yet they are one Jehovah. Zanchy's Title is, Of the Three Aelohim, the Father, the Son, and the Holy Spirit, one and the ſame Jehovah; which he rightly calls the Orthodox Doctrine of that Myſtery: Which (as I take it) is the profeſſed Judgment alſo of the moſt Learned ſince the Reformation.

So that if Chriſt made the World, then he is Jehovah, and if he be Jehovah, then he gave the Law; for, Jehovah gave the Law, and Jehovah Aelohim the Mightys, are one Jehovah. Aelohim ſaid to Moſes, thus ſay to Iſrael, Jehovah the Mightys of your Fathers, the God of Abraham, the God of Iſaac, and the God of Jacob, he hath ſent me, this is my name for ever, Exod. 3. 15. And theſe Aelohim, (theſe Mightys) whoſe Name is Jehovah, gave the Ten Commands, Exod. 20. 1, 2. which Commands are called Chriſt's Commands; If ye love me (ſaith Chriſt) keep my Commands, John 14. 15. He that hath my Commands, and keepeth them, he it is that loveth me, Joh. 14. 21, 23.

And in the ſecond Command (againſt all uninſtituted Worſhip, by the word Peſel, which one late learned Writer ſeems willing to take out of the ſecond Command, as I doubt) for I Jehovah Aeloheka, Jehovah thy Aelohim, thy Mightys, Ael kana, a jealous God, where the Heb. word Ael is in the ſingular number, and may eſpecially point at Chriſt, as in other places it may point at the Father, and at the Holy Spirit: I Jehovah thy God; (and if God be ours, it is by Chriſt,) I Jehovah thy God, ſhewing mercy unto thouſands of them that love me [that love me] and keep my Commands, Exod. 20. 5, 6. Which agrees well with that of Chriſt, If ye love me, keep my Commands, John 14. 15. Jeſus Chriſt, the Propitiation for our Sins; hereby we know that we know him, if we keep his Commandments: And he that ſaith, I know him, and keepeth not his Commandments, is a Liar, 1 John 2. 1, 2, 3, 4. Upon which fourth verſe a learned Paraphraſt ſaith, He that profeſſeth the Knowledge and Faith of Chriſt, and calls himſelf a Chriſtian, and yet doth not ſincerely keep his Commandments, is a Liar, and he is not what he profeſſeth to be. And this is the love of God, that we keep his Commandments, 1 John 5. 3. and this is love, that we walk after his Commands, 2d Epiſtle of John, v. 6. Know, that Jehovah Aeloheka thy Mightys, he is the Aelohim. Hael Hanneeman the Faithful El, the Faithful God, which keepeth Covenant and Mercy with them that love him and keep his Commands, Deut. 7. 9. Ye are my Friends, if ye do whatever I command you, John 15. 14. If ye keep my Commandments, you ſhall abide in my love, John 15. 10. They are his Commands, who made the Heaven and the Earth, Jehovah he made the Heavens and the Earth, Exod. 20. 11. And he that made the Heavens and the Earth, Gen. 2. 4. he is Jehovah, as before.

So that the Commands are Chriſt's Commands, and Jehovah giving the Commands, by conſequence Chriſt is Jehovah. And that Chriſt gave the Law, appears further by this;

The Commands are ſaid to be given by Chriſt Jeſus the Mediator, whoſe voice (at the giving the Law) then ſhook the Earth, Heb. 12. 24, 25, 26. Who gave the Law and the Goſpel; Jeſus the Mediator ſpake in the Goſpel by his Blood, whoſe voice at the giving the Law on Mount Sinai, did ſhake that Mountain, Heb. 12. 24, 25, 26. compared with Exod. 19. 18. Sinai was moved at the preſence of Aelohim, the Elohe, (both in the plural) the Mightys of Iſrael, Pſal. 68. 8. The mountains skipped, Pſal. 114. 1, 4, Tremble thou Earth at the preſence of the Lord, (Heb. Adoun, another of the Names of God, ſignifying a Stay or Pillar) at the preſence of the God of Jacob, Pſal. 114. 5, 6, 7. the God of Iſrael, whom Moſes, Aaron, Nadab, Abihu, and ſeventy of the Elders ſaw, Exod. 24. 9, 10. Who ſpake unto Moſes face to face, Exod. 33. 9, 12. and no man hath ſeen the Father but the Son, John 1. 18. & 6. 46. So that the God of Iſrael, who appeared in the Mount, who gave the Law, was alſo and is Jehovah the Son, the Lord Jeſus Chriſt, and bleſſed are they who do his Commandments, Rev. 22. 14.

3. A third Proof, That Chriſt is Jehovah; When Iſrael journied from Mount H • r, they were diſcouraged becauſe of the way; and the People ſpake againſt God, Num. 21. 4, 5. (Heb.) Aelohim; whereupon Jehovah he ſent fiery Serpents among the People, Num. 21. 6. Theſe Serpents were ſent by Jehovah.

Neither let us tempt CHRIST, as ſome of them tempted him in the wilderneſs, and were deſtroyed of Serpents, 1 Cor. 10. 9.

4. And I think I may offer another Proof from Numbers.

Jehovah by Moſes directs Aaron how to bleſs the Children of Iſrael, and Jehovah is thrice mentioned; Jehovah bleſs thee and keep thee; Jehovah make his face to ſhine upon thee, and be gracious unto thee; Jehovah lift up his countenance upon Numb. 6. 22, 23, 24, 25, 26. thee, and give thee Peace. (Jehovah bleſs thee and keep thee.) Now, although bleſſing and keeping be from the Father, Son, and Holy Spirit, yet here they ſeem peculiarly aſcribed to Jehovah the Father, as he that bleſſed and kept his People, to whom Bleſſing is aſcribed in many places of the Word, Gen. 1. 28, 22. And God is ſaid to have bleſſed Chriſt for ever, Pſal. 45. 2, &c.

And Keeping is aſcribed to Jehovah the Father, in that Chriſt prays to the Father to keep thoſe whom the Father had given to Chriſt, that they may be one as we are, (i. e. the Father and Chriſt are one) John 17. 11, 21, 22. I pray not that thou ſhouldſt take them out of the World, (which is Chriſt's Prayer to the Father) but that thou ſhouldſt keep them from the evil, John 15. 17. So Bleſſing and Keeping ſeem eminently aſcribed to the Father.

The Elect are kept by the Power of God, through Faith, to Salvation, 1 Pet. 1. 23, 5. ſpoken of God the Father.

And Jehovah make his face to ſhine upon thee, and be gracious unto thee, Numb. 6. 25. Which ſhining upon us, and Jehovah the Son. being gracious to us, may be from the Father, Son, and Holy Spirit, yet here they ſeem eſpecially to referr to Jehovah the Son.

The ſhining of his Face ſeems the Love and Favour of God in Chriſt; Cauſe thy face to ſhine, and we ſhall be ſaved, Pſal. 80. 19. And how it is that we have the Favour of God, and are ſaved, but by Chriſt, I know not: And God hath ſhined in our Hearts in the Face of Jeſus Chriſt, 2 Cor. 4. 6.

(And be gracious unto thee, Num. 6. 25.) Now Grace came by Jeſus Chriſt, John 1. 17. The grace of God is given you by Jeſus Chriſt, 1 Cor. 1. 4. The grace of our Lord Jeſus Chriſt be with you, 1 Cor. 16. 23. & 2 Cor. 13. 14. Phil. 4. 23. We believe, that through the grace of the Lord Jeſus Chriſt we ſhall be ſaved, Acts 15. 11. And the grace of our Lord Jeſus Chriſt be with you, Amen, 1 Theſſ. 5. 28. 2 Tim. 2. 1. &c. So that Jehovah's Favour and Grace ſeem eminently to come from Chriſt.

(Jehovah lift up the light of his countenance upon Jehovah the Holy Spirit. thee, and give thee Peace, Num. 6. 26.) Which lifting up his Countenance, and giving Peace, may be from the Father, Son, and Holy Spirit, yet here they ſeem eſpecially to referr to Jehovah the Holy Spirit, by whom it is that his Countenance and Favour is eminently lifted up upon his People. Which may be intimated in (the Communion of the Holy Spirit be with you all) 2 Cor. 13. 14, &c. And the application of Favour and Peace to the Conſcience, ſeems eminently the Work of the Comforter, John 14. 26. Ye received the Word with joy of the Holy Spirit, 1 Theſſ. 1. 6. Who is called the Eternal Spirit, Heb. 9. 14. And the fruits of the Spirit are Love, Joy, Peace, (Long ſuffering, Gentleneſs, Faith, Meehneſs, Temperance) Gal. 5. 22. And he that works theſe ſurely muſt be God; theſe and other Graces are wrought by the Holy Spirit; and God is Love, 1 John 4. 8, 16. Love is the Eſſence of God, and the Holy Spirit works Love, Joy, Peace, &c. in Believers; for, the Holy Spirit is Truth, 1 John 5. 6, which I take to be alſo the Eſſence of God: And thoſe Fruits are not aſcribed to Men or Angels, but to God the Holy Spirit.

And the like Bleſſing (to that in Numb. 6. 22, 23, 24, 25, 26. from the Father, Son, and Holy Spirit) is uſed by the Apoſtle; The grace of the Lord Jeſus Chriſt, and the love of God, and the communion of the Holy Spirit, be with you all, Amen, 2 Cor. 13. 14. and is uſed, or ſome like words, by the Reformed Miniſtry of Chriſt, (and as I remember, by the Romaniſts alſo) at the concluſion of their publick Work every where.

And theſe Bleſſings may alſo be noted as Prayers to the Father, and to the Son, and to the H. Spirit, which proves alſo their Deity.

And they ſhall put my Name▪ [my Name] upon the Children of Iſrael, and I [and I] will bleſs them, Numb. 6. 27. Which may note the Oneneſs of the Name Jehovah, agreeable to that before, Jehovah, our Aelohim, is one Jehovah, Deut. 6. 4. and Jehovah is one, and his Name one, Zech. 14. 9. Theſe Three Mightys are One.

And for an Human Authority, that the Father, Son, and Holy Spirit ar • one God, and therefore to be worſhipped, I ſhall cite the Firſt of the 39 Articles of the Church of England, viz. There is but one Living and True God, Everlaſting, without Body, Parts, or Paſſions, of Infinite Power, Wiſdom and Goodneſs, the Maker and Preſerver of all things both viſible and inviſible; and in unity of this Godhead there be Three Perſons of one Subſtance, Power, and Eternity, the Father, the Son, and the Holy Ghoſt. And the late Aſſemblies Confeſſion of Faith, Chap. 21. Parag. 2. Religious Worſhip is to be given to God the Father, Son, and Holy Spirit, and to him alone, not to Angels, Saints any other Creatures. And the Declaration of thoſe of the Congregational Perſwaſion, of their Faith and Order, Chap. 22. Article 2. uſes the ſame words: And the ſelf-ſame words we find in the Confeſſion of Faith publiſhed by the Antipaedobaptiſts, Ch. 21. Art. 2.

To what has been ſaid may be adjoyned that of the Lord Jeſus, whom the Diſciples worſhipped, Mat. 28. 17. Go ye, and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, Mat. 28. 19. 'Tis not ſaid, In th • names of the Father, and of the Son, and of the Holy Spirit, but in the name of the Father, and of the Son, and of the Holy Spirit, ſhewing thoſe Three to be One, and their Name One, which Name (in which Believers in Samaria were baptiſed) is ſaid to be the Name of the Lord Jeſus, Acts 8. 10, and Cornelius and his Company were baptized in the Name of the Lord, Acts 10. 48. Which Scriptures conſidered, I think, do ſhew the Father to be Jehovah, the Son to be Jehovah, and the Holy Spirit to be Jehovah, and theſe Three to be one Jehovah, and their Name one: And the words (Hallowed be thy Name, Mat. 6. 9) I take to be the ſame Name; and the Name of the Father is the Name of the Son, and of the Holy Spirit; No man ſpeaking by the Spirit of God calleth Jeſus accurſed, and no man can ſay that Jeſus is the Lord, but by the Holy Spirit, 1 Cor. 12. 3.

Gifts are aſcribed to the Spirit, differences of Adminiſtrations aſcribed to the Lord Chriſt, diverſities of Operations to the Father, 1 Cor. 12. 4, 5, 6, 7, 8, 9, 10, 11. See alſo ſome of the Fruits of the Holy Spirit before, Gal. 5. 22, 23. which Gifts, different Adminiſtrations, and Operations, (and Bleſſings and Fruits before mentioned) conſidered with Paſſages in the Old and New Teſtament, may help us to diſcern a little what is peculiar to the Father, what to the Son, and what to the Holy Spirit; although (as has been ſaid) there is an Oneneſs, as in their Name ſo in their Operations.

We find Election is aſcribed to the Father, Sanctification to the Holy Spirit, and Reconciliation and Juſtification to the Son, 1 Pet. 1. 1, 2, 3. One Spirit, one Lord, one Father, Eph. 4. 4, 5, 6. Which Myſtery of God, and of the Father, and of Chriſt, ſhould be acknowledged, Col. 2. 2. (1 Theſſ. 3. 11, 13.) The comforting their Hearts in Col. 2. 2, is the Work of God, the Holy Spirit, the Comforter, John 14. 26.

The Holy Prophets ſpake as they were moved by the Holy Spirit, 2 Pet. 1. 21, The Holy Spirit ſent down from Heaven, (one of thoſe things the Angels deſire to look into) 1 Pet. 1. 12. The Lord the Spirit, 2 Cor. 3. 17, 18. And that the Holy Spirit is Jehovah, I think, is alſo fully proved by Jeremiah, He whom Jeremiah ſtileth Jehovah, Jer. 31. 31, 32, 33, 34, is declared to be the Holy Spirit, Heb. 10. 15, 16, 17, and if Father, Son, and Holy Spirit be Jehovah, then Chriſt the Son is Jehovah, Numb. 6. 25.

And here I pretermit divers paſſages in Joſhua, Judges, Pſalms, Proverbs, and in the greater and leſſer Prophets, compared with the New Teſtament, which ſeem to me to prove, that Chriſt is Jehovah.

5. Behold, the days come, ſaith Jehovah (which ſeems to be Jehovah the Father) I will raiſe unto David a righteous branch, and he ſhall reign King, and proſper, and ſhall execute Judgment and Righteouſneſs in the Earth: In his days Judah ſhall be ſaved; and this is his name whereby he ſhall be called, (Jehovah Tzidkennu) (i. e.) Jehovah our Righteouſneſs, Jer. 23. 5. 6. And you have the like promiſe (near verbatim) in Jer. 33. 14, 15, 16. Which (Jehovah Tzidkennu) I think is Jehovah Chriſt, whom Jehovah the Father would raiſe up unto David.

And Chriſt Jeſus is made unto us Righteouſneſs and Redemption, 1 Cor. 1. 30, 31, who was to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs, Dan. 9. 24, where is a Promiſe of the Meſſiah the Prince▪ v. 25, 26, who by the Father was made ſin for us, that we might be made the Righteouſneſs of God in him, 2 Cor. 5. 21. Which Jer. 23. 5, 6, & 33. 14, 15, 16, compared as above, is my Fi • th Proof, that Chriſt is Jehovah, Jehovah our Righteouſneſs.

I paſs by that in Zechar • ah, Zech. 11. 11, 12, 13, where the Price Jehovah was prized at was thirty pieces of ſilver caſt to the Potter, compared with Mat. 26. 14, 15, & 27. 6, 7, 10, Mark 14. 10, 11. And Zech. 9. 1, 9, compared with Luke 19. 30, 33, 35. And Zech. 12. 10, compared with John 19. 7. I paſs by alſo that in Malachy, Behold, I will ſend my Meſſenger, and he ſhall prepare the way before me; and Jehovah, whom ye ſeek, ſhall ſuddenly come to his Temple, Mal. 3. 1, and Eſ. 40. 3, (where Chriſt is expreſly named Jehovah) compared with Mat. 3. 1, 3, and Mat. 11. 13, Mark 1. 3, Luke 1. 17, & 3. 4, John 1. 23. before whom John was the Meſſenger.

Behold, I will ſend you Elljah the Prophet, before the coming of the great and dreadful day of Jehovah, Mal. 4. 5, 6. Elijah was John the Baptiſt, Mat. 11. 7, 9, 11, 13, 14, and Mat. 17. 11, 12, 13, which John was to prepare the way of Jehovah; Eſ. 40. 3, compared with Luke 1. 6, 7, 11, 76. Luke 2. 9, 11, 13, 14. Which places in Zechariah and Malachi, compared as above, do alſo prove Chriſt to be Jehovah.

6. The laſt Proof of the Deity of Chriſt I take from the New Teſtament, which is very full of that great Doctrine of the Myſtery of the Trinity, and the Deity of Chriſt in ſpecial. According to the Promiſe of the righteous Branch, whom Jehovah the Father would raiſe unto David, who ſhould be called, Jehovah our Righteouſneſs, Jer. 23. 5, 6. We have Jeſus Chriſt the Son of David, Mat. 1. 1. Behold, a Virgin ſhall be with Child, and ſhall bring forth a Son, and they ſhall call his name Emmanrel; which being interpreted, is, God with us, Mat. 1. 23. Which was promiſed, (as I think by Jehovah the Father) Behold, a Virgin ſhall conceive and bear a Son, and ſhall call his name Emmanuel, Eſ. 7. 14. Now if the name of Chriſt be God, then He is God, for He is what his Name is; and if he be God, then he ought to be ſo acknowledged, and his Name Jeſus, from his ſaving his People from their ſins. Mat. 1. 21, I think proves his Godhead alſo, for none elſe but God can ſave • s from Sin, into whoſe Name Chriſtians are baptized, in the name of the Father, and of the Son, and of the Holy Spirit, Mat. 28. 19. Which is one name into which thoſe in Samaria were baptized, (i. e. the Name of the Lord) Acts 10. 48. as before. And what is called the Goſpel of Jeſus Chriſt, Mark 1. 1, is called the Goſpel of God, Rom. 1. 1, and called the Goſpel of Chriſt, Rom. 1. 16. To you is born a Saviour, Christ the Lord, Luke 2. 11. I, I Jehovah, and beſide me there is no Saviour, Eſ. 43. 10, 11. Jeſus is a Saviour, by which name he is often named in the Pſalms, Iſaiah, and other Prophets, and whom at his Aſcenſion the Diſciples worſhipped, Luke 24. 52, which they ought not to have done, if he had not been God.

The Glory which Eſaias ſaw was Chriſt's Glory, John 12. 41, the King Jehovah of Hoſts, Eſ. 6. 1, 2, 3, 5.

And here I ſhall paſs by the many Miracles wrought by Jeſus Chriſt, whereof the four Evangeliſts are full, whereof ſome were done before Thouſands of Witneſſes, which Miracles (every one of them) are Proofs of his Deity.

And I paſs by (after the giving the Holy Spirit) the Miracles wrought by the Apoſtles in his Name, and in particular, the converſion of Thouſands by a Sermon, which turning Men from Darkneſs to Light, and from the power of Satan unto God. Acts 26. 18, and John 3. 3, I think is ſtill a ſtanding Miracle in the World, and will ſo continue to the end of it, whereof whileſt ſome men find nothing in their private Converſation, nor in the effects of their publick Miniſtry, no wonder if they proclaim their Infidelity by ſpeaking and writing againſt Chriſt's Deity: Which Converſion and new Birth was, and is, and muſt needs be a Myſtery to Unbelievers. And Chriſt is exalted to give Repentance, which none can give but he that is God: Such a change from Contraries are frequent in ſome Chriſtian Aſſemblies, and cannot be brought about but by Jehovah the Father's giving ſuch to Chriſt, Jehovah the Son's purchaſing and redeeming them, and Jehovah the Holy Spirit's converting and ſanctifying them; whereof we have alſo much in the Epiſtles which I paſs by, and ſhall offer a Caſe; After the Reſurrection of our Lord, he had appeared unto the reſt of the Apoſtles, but Thomas was not with them when Jeſus came; and the other Diſciples told Thomas that they had ſeen the Lord, but he ſaid, Except I ſhall ſee in his hands the print of the nails, and put my finger into the print of the nails, and thruſt my hand into his ſide, I will not believe. Afterwards the Diſciples being within, and Thomas with them, the doors ſhut, Jeſus came and ſtood in the midſt, and ſaith to Thomas, Reach hither thy finger and thy hand, &c. and be not faithleſs, but believing: And Thomas ſaid unto him, My Lord and my God, John 20. 24, 25, 26, 27, 28.

Which caſe plainly intimates, that the reſt of the Apoſtles there did believe the ſame Truth before; which Confeſſion of Thomas Chriſt approves with, Bleſſed are they who have not ſeen (as Thomas did) and yet have believed (that Chriſt is our Lord and our God:) Whom after our Lord's Aſcenſion, and after they were all filled with the Holy Spirit, Peter preaches to be Jehovah, Acts 2. 4, 14, 22, 24, 25. And David, v. 25, ſpeaking concerning Jeſus of Nazareth, I foreſaw the Lord alwaies before my face; which is quoted out of Pſalm 16. 8, where He whom Peter names the Lord, David names Jehovah, by which Sermon about Three thouſand were converted, Acts 2. 41. So that Peter preached Chriſt to be Jehovah; Jeſus Chriſt, which before was preached unto you, whom the Heavens muſt receive until the time of reſtitution of all things, which God hath ſpoken by the mouth of his holy Prophets ſince the World began, Acts 3. 20, 21, 26. (whereof you may before ſee a ſmall collection:) By the name of Jeſus Chriſt of Nazareth doth this man ſtand here before you whole; neither is there ſalvation in any other; for there is no other name under Heaven given among men, whereby we muſt be ſaved, Acts 4. 10, 12. And if this be ſo, then Chriſt is God.

The Church of God, which he (i. e. God) hath purchaſed with his own blood, (i. e. with the Blood of Chriſt) Acts 20. 28.

Out of the Iſraelites, as concerning the fleſh, Chriſt came, who is over all, God, bleſſed for ever, Amen; Rom. 9. 4, 5. Which is alſo plain and poſitive, that Chriſt is God.

Chriſt the Lord of the dead and living, we ſhall all ſtand before his Judgment-ſeat; for it is written, As I live, ſaith the Lord, every knee ſhall bow to me, Rom. 14. 9, 10, 11. Which is taken from Iſa. 45. 21, 22, 23, where Chriſt is named Jehovah, a Juſt God, and a Saviour, (Heb.) and the Meſſiah or Chriſt: Look unto me and be ye ſaved, for I am God, Iſa. 45. 22, 23. Phil. 2. 9, 10, 11. Which is to the Glory of God the Father, v. 11. And you have Father, Son, and Holy Spirit, 2 Cor. 13. 14, and in many other places, which I had collected, but omit: And no man can ſay that Jeſus is the Lord, but by the Holy Spirit of God, 1 Cor. 12. 3. He that believeth on the Son of God, hath the witneſs in himſelf; he that believeth not God, hath made him a liar, becauſe he believeth not the record that God gave of his Son, 1 John 5. 10. The Witneſs (i. e.) the Holy Spirit.

Some have preached (and printed) another Jeſus, and another Spirit, and another Goſpel, 2 Cor. 11. 4. and not Jeſus the Lord, 1 Cor. 12. 3. and Phil. 2. 11.

And have preached another Spirit; not the Lord the Spirit; 2 Cor. 3. 17, 18.

And another Goſpel, not the true Goſpel by the Grace of Chriſt, Gal. 1. 6. Some pervert the Goſpel, and are under that Curſe and Anathema, Gal. 1. 7, 8, 9.

Chriſt Jeſus the Lord was that Chriſt whom Paul preached, 2 Cor. 4. 5.

Paul an Apoſtle, not by man, but by Jeſus Chriſt, Gal. 1. 1, 2.

Chriſt Jeſus is ſaid to be equal with God, Phil. 2. 5, 6, 11. Christ is our life, and is all in all, Col. 3. 4, 11. And whoſo denieth the Son, hath not the Father, 1 John 2. 23. Let thoſe who deny the Son conſider well that word.

Chriſt Jeſus the Lord, in whom dwelleth all the fulneſs of the Godhead bodily, Col. 2. 2, 3, 6, 9. a very full expreſſion of his Godhead.

God our Saviour, 1 Tim. 2. 3. God manifeſt in the fleſh, 1 Tim. 3. 16.

The living God, the Saviour of them that believe, 1 Tim. 4. 10. God our Saviour, Tit. 1. 3. & 2. 10. Looking for the glorious appearing of the great God, and our Saviour Jeſus Chriſt, who gave himſelf for us, Tit. 2. 13, 14.

Jeſus Chriſt our Saviour, Tit. 3. 6.

Some falſe Teachers there were then, who privily brought in Damnable Hereſies, denying the Lord that bought them, and ſome will follow them, 2 Pet. 2. 1, 2. Deceivers who confeſs not that Jeſus Chriſt is come in the fleſh, ſuch have not God; and if any come to you, and bring not this Doctrine, receive him not into your houſe, nor bid him God-ſpeed (2 John 3. 7, 9, 10.) (Gr. Chairein, to rejoice:) There is no ground that I know to deſire Joy to ſuch.

There are certain men crept in (corrupt Worſhippers) denying the Only God and Maſter our Lord Jeſus Chriſt, Jude 4. To the only wiſe God our Saviour be glory and majeſty, dominion and power, v. 25.

The Son is the brightneſs of the Father's Glory, of whom God ſaith, And let all the Angels of God worſhip him, Heb. 1. 1, 3, 6, 13. And we are to worſhip God, not Angels, Rev. 19. 10. & 22. 8, 9. Unto the Son (the Father ſaith) thy Throne, O God, for ever and ever, Heb. 1. 8. His Son Jeſus Chriſt, he is the true God and eternal life, 1 John 5. 20. The firſt and the laſt, who was dead and is alive, Rev. 2. 8. The ſon of God, who ſearcheth the reins and heart, and who will give to every one according to his works, Rev. 2. 18, 23.

And to conclude this point, in the cloſe of the Scriptures, the Prayer of John unto, Chriſt, Come Lord Jeſus, and for his Grace, Rev. 22. 20, 21. do alſo prove the Deity of Chriſt; which is my preſent point.

Some defend this Truth from the Opinion of ancient Doctors and learned Fathers, (whereof I have ſeen a great collection) for whom I have due reverence, yet ſatisfaction to the Conſcience coming in ordinarily by the Word of God, I have rather choſen this familiar way by the Scriptures.

Q. 3. The third Queſtion propoſed, is, Whether after the Creation the Lord reſted on the ſeventh day; and whether The Seventhday Sabbath inſtituted by Chriſt. the ſeventh-day Sabbath was ſanctified and ſo inſtituted by him, and was obſerved by him, who made the World?

Anſw. 1. He that made the World reſted on the ſeventh day; for which we have theſe full Authorities.

Thus the Heavens and the Earth were finiſhed, and all the Hoſt of them, Gen. 2. 1. And on the ſeventh day God (Heb. Aelohim the Mightys) he ended his work which he had made; and he rested on the ſeventh day from all his work which he had made, Gen. 2. 2. For in ſix days Jehovah he made Heaven and Earth, the Sea, and all that in them is, and he reſted the ſeventh day, Exod. 20. 11.

My Sabbaths ye ſhall keep, for it is a ſign between me and you: A ſign whereby his People were diſtinguiſhed from the reſt of the World; It is holy unto you, a perpetual Covenant: For in ſix days Jehovah made Heaven and Earth, and on the ſeventh day he reſted and was refreſhed, Exod. 31. 13, 14, 15, 16, 17. And God did reſt the ſeventh day from all his works, Heb. 4. 4. Which is alſo a farther confirmation of the Deity of Chriſt.

Anſw. 2. He that made the World ſanctified or made holy the ſeventh-day Sabbath.

After God (Heb. Aelohim) ended his work, it is ſaid expreſly, and God (Heb. Aelohim) he bleſſed the ſeventh day, and he ſanctified it, Gen. 2. 1, 3, 4.

Wherefore Jehovah he bleſſed the Sabbath day and hallowed it, Exod. 20. 11. Bleſſed and ſanctified it, and ſo inſtituted it.

In the firſt Queſtion it appears, that the Lord Jeſus Chriſt made the World, and in the ſecond, that Chriſt is Jehovah.

Anſ. 3. And Jehovah, who made the Earth and the Heaven • , he reſted on the ſeventh day, and he bleſſed it, and he ſanctified it.

So we have here the Lord Jeſus Chriſt, who made the World, reſting on the ſeventh day; that is, obſerving it, and bleſſing, and ſanctifying of it, (i. e.) giving the inſtitution of it, and this to Adam, and in Adam to Jews and Gentiles (to all Mankind without diſtinction) who then were all in Adam's Lo •• s, and that before the Sin and Fall of Adam: So this part of the Moral Law was in Adam given to him, and to all his Poſterity.

And this recorded for the Glory of the Lord Jeſus Chriſt, which ſome pretend to greaten, by dedicating another day to him, which he never bleſſed, ſanctified, or obſerved, that I can find, nor has any where in the Scriptures either bleſſed, ſanctified, or commanded.

Comparing this with what was before offered, That the Lord Jeſus Chriſt made the World, and that he is Jehovah, I think this one Authority in Gen. 2. 1, 2, 3, 4, ſufficient to prove, that he reſted on the ſeventh day, that he bleſſed the ſeventh day, and ſanctified, and ſo inſtituted it, and no other day of the week: And to this Inſtitution I think do referr the words of our Lord, The Son of Man is Lord of the Sabbath, Mat. 12. 8. Mark 2. 28. Luke 6. 5. He inſtituted it, and was beſt able to give a true and right Interpretation of it, (whereof more hereafter.)

Q. 4. If the ſeventh day Sabbath was kept by Believers, The Sabbath kept till the Law given. from the Creation till it was repeated at Mount Sinai, Exod. XX?

It is at leaſt probable from the words [Mikketz Iammim] the cutting off of days, and the graciouſneſs of Abel, and the reſpect the Lord had to Abel and his Offering, Gen. 4. 3, 4. who obtained witneſs that he was righteous, H • b. 11. 4. that Abel kept the Sabbath, and that Enoch kept the Sabbath, who walked with God Three hundred years, Gen. 5. 22, 24. who had this Teſtimony, that he pleaſed God, Heb. 11. 5. The like I may ſay of Noah, a juſt man, and perfect in his Generation, who walked with God, and found Grace in his eyes, Gen. 6. 8, 9. and became Heir of the Righteouſneſs which is by Faith, Heb. 11. 7. And, that Abraham kept it, Gen. 13. 2, 4, 5, 6. from the word [Laſhebet] to dwell or ſabbatize together, but eſpecially from that Teſtimony the Lord gives him; Abraham obeyed my voice, and kept my Charge, my Commandments, my Statutes, and my Laws, Gen. 26. 5. General words, which include whatſoever God had commanded; and two of thoſe words are applied to God's Commands in general, and particularly to the Sabbath, Exod. 16. 4, 5, 28, 29. which Commands were committed to writing upon Mount Sinai, Exod. 19. 18. & 20. 1, 2, 3. which Commandments we have.

And that Moſes and the Iſraelites in Aegypt kept the Sabbath, appears from Pharaoh's Anſwer; Behold, the people of the land are many, and you Moſes and Aaron, make them ſabbatize (or keep the Sabbath) or reſt from their burthens, Ex. 5. 1, 2, 3, 4, 5. Vehiſhbattem, from the Root [Shabat] he reſted or kept the Sabbath, mentioned in Gen. 2. 3. And, that Moſes, Aaron, and Iſrael kept the Sabbath after their deliverance out of Aegypt, appears in Exod. 16. 5, 22, 23, 25, 26, 27, 28, 30. which was before the promulgation of the Law at Mount Sinai, Exod. 20.

Q 5. Whether the Ten Commands were given by Chriſt to Jews and Gentiles? And whether the ſame weekly ſeventh-day Sabbath, after the giving the Law at Mount Sinai, was obſerved during the Old Teſtament?

That the Commands were ſpoken by Chriſt, eminently, I think, appears under the ſecond Head.

Anſw. 1. That they were given by him, as well to the Gentiles as to the Iſraelites, may appear by God's creating Man in his own image, Gen. 1. 27.

Which Image and Likeneſs eminently conſiſts and remarkably appears in the Soul, whoſe Nature is ſpiritual, and ordinarily inviſible; whoſe Faculties (wherewith GOD in Man's Innocency had enriched it) were a clear underſtanding of his Creator's Mind, and a rectitude of Will to obſerve his Laws; and we find Paul chiefly placeth this Image of GOD in Man in Knowledge, Col. 3. 10. and in Righteouſneſs and true Holineſs, Eph. 4. 24. After the Fall of Adam, the Underſtanding was darkened, and the Will and Affections corrupted, and ſo they remain to this day, until Man be regenerated by Chriſt and his Holy Spirit, and ſo that firſt Image of God, wherein Man was created, (according to our meaſure) be by Grace reſto • ed, which brings converted Men and Women about again to much of that original Light and Knowledge of the Will of God, and to thoſe good Inclinations to keep his Laws, wherewith the Soul of Adam was firſt beautified, which Converſion of Man is called, the New Creature, 2 Cor. 5. 17. and a Divine Nature, 2 Pet. 1. 4. Which does teach, and ſtrongly diſpoſe the Hearts of gracious perſons, to obſerve God's Commands; which Knowledge in Col. 3. 10, may referr to the Will of God in both Tables; and the Holineſs in Epheſ. 4. 24. may referr to conformity to the Laws of the firſt Table, and the Righteouſneſs there, to Obedience to the ſecond Table.

Now, the Gentiles as well as the Hebrews, at firſt were all in Adam's Loins, and there was no ſuch Difference till the time of Heber, Gen. 10. 21, 24. and Abraham was of Heber's Poſterity, and Chriſt, in the Genealogy is ſaid to be the Son of Abraham, Mat. 1. 11. Luke 3. 34. in whoſe Genealogy (who was the ſecond Adam) we find of the Gentiles.

And if we look into this Caſe, we may ſee, that as (now) when the Lord ſhall by Converſion renew his Covenant with the loſt Sheep of the Houſe of Iſrael, thoſe branches broken off above ſixteen hundred years, ſhall be grafted in again, Rom. 11. 5, to 33. and they ſhall mourn over him whom their Fathers pierced, Rev. 1. 7.

So it was (then) with us Gentiles; the Bought with Money, which were not of Abraham's Blood, at the inſtitution of Circumciſion, were to be circumciſed, as well as his own Seed, Gen. 17. 12. and Strangers, as home-born, paſſed alike under the Diſcipline of the Church, Exod. 12. 19. which ſhews, they were in Fellowſhip with Iſrael, and Strangers (if circumciſed) might keep the Paſſover at its firſt inſtitution, one Law was to the Stranger and to the home-born, Exod. 12. 48, 49.

And ſo, for Offerings of a ſweet ſavour to the Lord, there was but one Law for the Strangers and for the Jews; As ye do, ſo he ſhall do, and as ye, ſo ſhall the ſtranger be before the Lord, Num. 15. 14, 15, 16. which Paſſover and Offerings were all before giving the Law at Mount Sinai, Exod. 20. So that the Law in Exod. 20. was given to both.

And the Lord would not have the Son of the Stranger who joyned himſelf to him, to ſay, The Lord had utterly ſeparated him from his People; and thoſe Strangers who joyn themſelves to him, to ſerve him, and to love the Name Jehovah, who keep his Sabbaths, he will make them joyful in his Houſe of Prayer, and accept their ſervices, Iſa. 56. 1, to 7. And not only Iſrael, but the Stranger, were alike eſtabliſhed a People unto him, Deuteron. 29. 10, 11, 15.

And in the fourth Command 'tis ſaid of the ſeventh-day Sabbath, neither thou nor thy stranger ſhall do any work therein, Exod. 20. 10.

So that before the Moral Law given, one Law was to the Jews and Gentiles; as, Exod. 12. 48, 49. & Exod. 15. 14, 15, 16. and we may ſay, What Difference was there then, or is there now, between them and us? Thoſe of the Jews or Gentiles then, living and dying impenitently, had not Salvation by the Meſſiah; thoſe of them or the Gentiles then, who joyned themſelves to the Lord, to ſerve him, and to love the Name Jehovah, (which, as I take it, was to love Chriſt) had Eternal Life by him, and ſo all ſuch now have, and will have to the end of the World. And altho' Circumciſion in its ſeaſon were a good Inſtitution, yet in the ſence above, it ever was and will be true, That in Chriſt Jeſus neither Circumciſion nor Uncircumciſion availeth any thing, but a new Creature, Gal. 6. 15. In Chriſt Jeſus neither Circumciſion availeth any thing, nor Uncircumciſion, but Faith, which worketh by Love, Gal. 5. 6. which Love is the fulfilling of the Law, Gal. 5. 14. and the fruit of the Spirit, Gal. 5. 22.

And as many as walk according to this Rule, Peace on them, and Mercy, Gal. 6. 16. Upon All, whether Jews or Gentiles, who believe in Chriſt, and walk by Rule.

And Circumciſion is nothing, and Uncircumciſion is nothing, but the keeping the Commandments of God, 1 Cor. 7. 19. Col. 3. 9, 10, 11. And upon the whole of this, it ſeems to me, the Law was given to Jews and Gentiles. And through Chriſt both Jews and Gentiles have acceſs by one Spirit to the Father, Eph. 2. 11, 14, 18. where you have alſo Father, Son, and Holy Spirit.

2dly. That the ſeventh-day Sabbath, after the promulgation of the Law by Chriſt, at Mount Sinai, (and that ordinarily) was called by the name of the Sabbath, and by that name known and obſerved, I think, is agreed by all that I know, and is ſo plain throughout the Old Teſtament, that there needs little to be ſaid thereto: Six days thou ſhalt work, and on the ſeventh day thou ſhalt reſt, Exod. 23. 12. Upon the ſeventh day the Lord called to Moſes out of the Cloud, Exod. 24. 16. which probably was the firſt Sabbath after the giving the Law, Exod. 20. which ſeventh day is often called, a ſign for ever between him and his People, and a perpetual Covenant, Exod. 31. 13, to 17. to diſtinguiſh his People from others. Where the Law of the Pool's Annot. on Exod. 31. 16. Sabbath is confirmed, and eſtabliſhed to be perpetual; and the reaſon given for the perpetuity of the Sabbath is ſuch, as hath its force till the end of the World; and it's fit and juſt men ſhould retain this Monument, or Memorial of the Worlds Creation, even till its Diſſolution. And this was whilſt the Lord was communing with Moſes in the Mount, and before the giving Moſes the two Tables of Teſtimony, Exod. 31. 18. which they were to obſerve in Earing-time and Harveſt, Exod. 34. 21. And the ſeventh day ſhall be to you an Holy day, a Sabbath of reſt to Jehovah, Exod. 35. 2. which is repeated here, and in Exod. 31. 13. before, to teach them to remember that Precept, above all their ceremonial Obſervations. And the Weekly Sabbaths are called, The Sabbaths of the Lord, v. 38. in a way of diſtinction from other days of Reſt; which alſo appears in the fourth Command, Exod. 20. 8, 9, 10, 11. afterwards we have the Judgment againſt the Stick-gatherer, Num. 15. 32, 36.

And after the Command renewed for lively, fiery (and not dead and formal) Morning and Evening Word and Prayer, Num: 28. 3, to 8. Jehovah alſo repeats the Law for the Sabbath, v. 9, 10. which Iſrael prophan'd, whereof we read much in the Prophets, and Pſal. 92. is a Pſalm for the Sabbath day. I love thy Commandments above gold; yea, above fine gold I eſteem all (thy) Precepts (concerning) all things right, Pſal. 119. 127, 128. As if he had ſaid, I make not all thy Commands void, as ſome do; nor am I partial in approving ſome, and rejecting or altering thoſe I like not, which croſs my Opinion, as others do; all thy Commands ever were, are, and ever will be right. Which I take to be the import of the Hebrew, leaving out the Verb there, and in many other places: And he that turneth away his Ear from hearing the Law, his Prayer is an abomination, Prov. 28. 9. (it ever was ſo, is ſo, and will be ſo) (an abomination) 1 John 3. 22.

Thus ſaith Jehovah, My Salvation is near to come,—Bleſſed the man that keepeth the Sabbath,—he will accept their ſervices, Iſa. 56. 1, 2, 6, 7. (ſuch ever were, are, and ever will be bleſſed.) Which place, referring to Goſpel-times, is the larger Promiſe, now.

And it ſhall come to paſs, that from one Sabbath to another, ſhall all fleſh come to worſhip before me, ſaith Jehovah, Iſa. 66.See alſo—Jer. 17. 21. 23, 24. And with this that great Goſpel-Prophet concludeth his Prophecy.

The Covenant which Jehovah made with their Fathers, which they broke, Jer. 31. 31, 32. 33. was the Moral Law: I will put my Laws in their inward parts, and write them in their Hearts, called an everlaſting Covenant, Jer. 32. 40, 38, 39. Rom. 2. 29. John 1. 47. Rom. 7. 22, Heb. 8. 8, 9, 10.

The Lord charges Jeruſalem, as having changed his Statutes, therefore I, even I, againſt thee, Ezek. 5. 5, 6, 8.

That the Sabbath was appointed as a ſign between him and his People, is often mentioned, which becauſe they polluted, he gave them Statutes not good, Ezek. 20. 12, 13, 16, 20, 21. 24. My Sabbaths they greatly polluted, v. 13. the Lord threatned them, not to bring them into Canaan, becauſe they polluted his Sabbaths, v. 15, 16. which ſhould be a ſign between him and them, v. 20, 21, 24. Which Weekly Sabbaths were to be a weekly keeping alive their Hopes of an Eternal Reſt with the Lord; that Reſt, or Sabbatiſm, or keeping Sabbath in Heaven, which remaineth for the People of God, Heb. 4. 8, 9. of which the ſeventh-day Sabbath was and is a Pledge and Repreſentation.

And the prophaning the Sabbath is reckoned amongſt the greater ſins of Iſrael, whoſe Miniſters hid their Eyes from his Sabbath, Ezek. 22. 8, 26. & 23. 38. After many Threatnings againſt Aegypt, and after the Promiſes in that Prophet of converting the Jews, the Reſurrection of the dry Bones, the Promiſe of Chriſt's Kingdom, God's Judgment on Gog, and Ezekiel's Viſion of the new Temple; Thus ſaith the Lord God, The gate of the inward Court, that looketh toward the Eaſt, ſhall be ſhut the ſix working days, but on the Sabbath it ſhall be opened, for the Prince to enter and offer upon the Sabbath day, Ezek. 46. 1, 2, 4. and a little after, that Prophet cloſeth his Prophecy, and God threatens to cauſe the Sabbath to ceaſe, Hoſ. 2. 11. And when will the Sabbath be gone, that we may ſet forth Wheat, Amos 8. 5.

By all which I conclude, that the ſeventh day was the Sabbath till our Lord's Incarnation.

Theſe, and other Voices of the Prophets, do ſhew how highly the Sabbath was valued by the Lord, who gave it to his People, and was ordinarily called by the Prophets (and afterwards by the Apoſtles) the Sabbath, or the Sabbath day; and thoſe terms of the Seventh day and the Sabbath, were Synonimous in the Church, noting all along throughout the Old and New Teſtament, one and the ſame Seventh-day-Sabbath: And it is very obſervable, that the Old or New Teſtament do never call the Firſt day the Sabbath.

Q. 6. If the Ten Commands (without any exception of the fourth Command, or any part or tittle of it) were confirmed by the Lord Jeſus Chriſt, after his taking our Nature upon him?

Anſ. After the Birth of our Lord Jeſus Chriſt, Emmanuel, (i. e. God with us) Mat. 1. 18. 23. we find in that famous Sermon of his in the Mountain, Mat. 5. 17, 18, 19. (which was about the beginning of his publick Miniſtry) Chriſt does prevent an Objection of his Hearers, who (in regard his manner of preaching was different from their Teachers) might ſuſpect that he intended to abrogate the Moral Law, or to alter it, or ſome part thereof, and to bring in another Law, and warns them not to imagine, that he came to deſtroy, diſſolve, or looſen the Law, but to fulfill it, viz. by his perfect Obedience exactly to obſerve it, and by his Word to eſtabliſh it a ſtanding Rule of Obedience to his Churches and People, to the end of the World: Till Heaven and Earth paſs, one jot or one tittle ſhall in no wiſe paſs from the Law, Mat. 5. 17, 18, 19. So that all the Commands have the ſame Character, of the ſame Divine Authority, and do all (without excepting one jot or tittle) equally bind man, Mat. 5. 19. And, that this place in Matthew referrs to the Ten Commands, I take to be generally agreed by Expoſitors, and by Writers for the Firſt day; the firſt Table whereof contains the method preſcribed by Chriſt, how to expreſs our Love to God; a part of which firſt Table is, to keep holy the ſeventh day.

And the ſecond Table contains our Love to Man, Mat. 22. 37, 38, 39. And agreeable to Mat. 5. 17, 18, 19. is that of Luke, It is eaſier for Heaven and Earth to paſs, than one tittle of the Law to fail, Luke 16. 14, 17. where our Saviour ſhews the ſcoffing Phariſees, that he taught no new Doctrine contrary to the Law; but that Heaven and Earth ſhould paſs away, before one tittle of the Law ſhould paſs. The Interpretations of the Law by the Jews were miſtaken, but the Law ſhall remain as a ſound and certain Rule to his People, until the World ſhould have an end. Where I take it alſo as agreed, that Chriſt ſpake of the Ten Commands.

As he does alſo when the Lawyer asked him, which was the Great Commandment in the Law? Chriſt anſwers, Thou ſhalt love the Lord thy God with all thy Heart. And the ſecond is like unto it; Love thy Neighbour as thy ſelf. Upon which two hang all the Law and the Prophets, Mat. 22. 35, to 40.

And Mark 12. 28, 29, 30, 31. where Chriſt confirms the Ten Commands, and both Tables thereof, whereof the Law for the ſeventh day is a part, which ſeventh day thoſe who ſet up and ſubſtitute the firſt day ſo far lay aſide.

The Romaniſts leave out the ſecond Command againſt Images, and a late learned Proteſtant Writer excepts againſt a word or two in the ſecond Command, and what he meant thereby I cannot ſay certainly; but if he think it lawful to make ſuch Pictures, (as of a Glorious Light) from which occaſion may be taken of good Thoughts of God, he ſeems to me, under the ſpecious colour of that good Intention to break in directly upon thoſe words in the ſecond Command, [Lo tagneſeh leka temunati aſher baſhamajim,] Thou ſhalt not make to thee any likeneſs that (is) in Heaven above, and to go very near the borders of Idolatry: that God is Light, (1 John 1. 5.) is true, but we may make no Image or Picture thereof, for any ſuch purpoſe: Light is, as I take it, one of the words opening the Eſſence of God, and to make any Likeneſs of his Eſſence, ſeems to be of the Likeneſs of God; which I think, is forbidden in the ſecond Command. To ſay nothing of the word (As) in the Parentheſis, which ſeems ſomething a kin to an &c. nor can this be excuſed by the good intention before, of taking up thence good Thoughts of God, which ſurely muſt be from making and looking upon that pictured Light to the end above, ſo dangerous it is to ſit looſe in Principles, from the Obligation of the Moral Law, or any part thereof. And to this looſeneſs from the Commands, and to the not obſerving of them, I think I may aſſign the great Tranſgreſſions of this Age againſt all the reſt of the Commands, but I forbear: And how much farther ſuch Great, Learned, and Worthy men may go, unleſs God convince them or reſtrain them, I know not, who by his Word, and therein by Promiſes of his Holy Spirit, hath furniſhed all Believers with ſufficient matter for Good Thoughts of God.

And thoſe take away theſe words out of the fourth Command, (the ſeventh day (is) the Sabbath of the Lord thy God) which has not only many Iotaes and Tittles, (i. e. Letters and Vowels) but Words, and is a whole Paragraph, but, I think, will not ſo paſs away: Conformity to which Commands is the Perfection of the Nature of Man.

Conſider alſo how very much is ſaid in the New Teſtament againſt Anomie, that is Lowleſneſs, Acts 2. 22, 23. Mat. 13. 40, 41. Mat. 23. 28. Mat. 24. 12. Rom. 6. 19.

The Myſtery of Anomie did work in the Apoſtle's time, 2 Theſ. 2. 7. Until he that letteth be taken out of the way, and then that lawleſs one (that anomous one) ſhall be revealed, whom the Lord ſhall conſume with the ſpirit of his mouth, v. 8.

Looking for our Saviour Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all Anomie, Tit. 2. 11, to 14. which Anomie the Lord Jeſus Chriſt hates; Thou haſt loved Righteouſneſs and hated Anomie, Heb. 1. 8, 9, 10.

One great Article of the new Covenant is, I will put my Laws into their minds, and write them in their hearts; (which includes the whole Moral Law.) And another Article is, Their Anomies I will remember no more, Heb. 8. 10, 12. Heb. 10. 16, 17.

And of old the Lord commanded, That whatſoever he commanded his People, they ſhould obſerve to do it; Thou ſhalt not add thereto, nor dimiſh from it, Deut. 12. 29, 30, 31, 32.

This Law is framed for the good of all; and if all the Laws of all the Kingdoms of the World were loſt, the Ten Commands (rightly underſtood in their true Extent and Latitude, as explained in the Old and New Teſtament) would revive and preſerve the Duties men owe to God, and due Bounds between Kings and their Subjects, Miniſters and People, Husbands and Wives, Maſters and Servants, Parents and Children, and all Superiors, Infe • iors, and Equals whatſoever: Which Law the Lord will magnifie • nd make honourable, Iſa. 42. 21. And the Ten Commands, as • hey are opened in the Scriptures, do in general, or particular Rules, with great Juſtice and Equality, reſolve Caſes as far beyond • he Laws of Men, as the Treaſures of Wiſdom in Chriſt are be • ond the depraved Wit of fallen Man.

And here I had thought to have inſerted, ThatSee Charnock's Attrib. fol. 612. • he true Law of Nature in Adam is, the Ten Com • andments.

A Preface to which Ten Commands commemorating and cele • rating the wonderful and famous Deliverance of the Church of Chriſt, by the Father, the Son, and the Holy Spirit, out of Bonage in and under literal Aegypt, we have in Exod. 20. 1, 2.

I had alſo thought (upon the firſt Command) to have ſhewn, • hat Faith in Chriſt (though it be the Gift ofFaith a Duty. • od, Eph. 2. 8. as every other Grace is) is a • uty commanded.

This is his Command, That we believe in his Son, Rom. 16. 26. 1 John 3▪ 23, 24. And, by our Lord Jeſus Chriſt, Faith is ſaid to be one of the weightier matters of the Law, Mat. 23. 23.

The People asked Jeſus, What ſhall we do, that we may work the works of God? Jeſus ſaid, This is the work of God, that ye believe on him which he hath ſent, John 6. 22, 28, 29. And the Righteouſneſs by the Faith of Jeſus Chriſt, is witneſſed by the Law and the Prophets, Rom. 3. 21. Which may alſo paſs for a further Proof, That the Moral Law ſtill obliges under the Goſpel.

I had alſo prepared a few Sheets (upon the ſecond Command) to enquire, Whether Forms of Worſhip, graved, printed, or written, not inſtituted by the Lord, but invented by Man, are Good, Right, True, Spiritual, Chriſtian Worſhip? and, Whether forbidden by the Letter of the ſecond Command, in the word (Peſel) about which good Worſhip there is much in the Old and much in the New Teſtament? As alſo, If the Lord's Prayer were not for Secret Prayer? Enter into thy Cloſet, ſhut thy Door, pray to thy Father in ſecret, thy Father, who ſees in ſecret, ſhall reward openly, Mat. 6. 6, 9. All (in ſecret) but the Reward, which ſhould be open.

As alſo about Right Singing, from Eph. 5. 18, 19. And to have enquired after the import of thoſe words there: Pſalms; If that mean Pſalms in the Word. Hymns; if that mean occaſional Singing, by ſuch as have that excellent Gift. And Spiritual Songs; if that mean Songs compoſed of Spiritual Matter, for which the Scriptures are full to furniſh the meaneſt Miniſter of Chriſt, and others alſo, and all without Rhime.

And ſomething concerning the horrible Prophaners of God Name, by ſwearing and curſing againſt the third Command, Th • Lord will not hold them guiltleſs.

I had prepared alſo ſome Thoughts about the reſt of the Commands, and in particular about the fifth Command, and therei • about Monarchy; but finding I have much to do to recover th • word Seventh, (i. e. one word in the fourth Command) I ha • at preſent left it out.

Now, ſeeing Mat. 5. 17, 18, 19, and Luke 16. 17. do ſo conf • the Decalogue, how is it that it confirms all the Ten Comman • without exception, and not the Seventh day, which is a part the Decalogue, and is a ſeventh part of Time, and one Day of t • Week? And, why ſhould we ſo hotly oppoſe it? God has pla • ly preſcribed that day, why do we alter it? The beſt Rea • that I can give, is, the marvellous Corruption that is in our Nature, which doth incline us to be as Gods, and to give Rules to the Divine Majeſty, and to all the World, and puts us upon Pretences to be wiſer than God. And the earneſtneſs which I find in ſome for the Firſt day, I aſcribe to the looſeneſs of others, who were for the Firſt day, and for Sports and Paſtimes alſo upon it; and much to the force of Example and Education, we have been long trained up in the obſervation thereof, and ſo entertained ſtrong Conceits that we are in the right, and cannot yet be put out of it, though, when we are asked, we can aſſign no Command from Chriſt, or his Word for it, and yet fiercely contend for it: Which ſhews plainly, that it is God's Work to convince the World of this Sin, yet means may be uſed.

It has been acknowledged, that the Advocates for the Firſt day generally mean well, but ſhould remember, that good Intentions (when they run in any Channel beſides the Word) have been the occaſion of bringing in Monkery, many Ceremonies, great Controverſies, Errors, Diviſions, and ſome bloody Wars, and many Miſchiefs, which, from the Primitive Times to this day, have afflicted and ſhaken the Churches, from which (after ſome years conſideration) I think there can be no deliverance, but by a profe •• ed returning to be ruled in all caſes by the plain Word of Chriſt.

And Learned, Excellent Commenius, the only ſurvivingBiſhop Commenius. (if he be yet alive) Biſhop of Bohemia, in his printed Exhortation to the Churches of England, upon the Reſtitution of Charles the Second, Ann. Dom. 1660, propheſies our Ruine upon this Rock, whilſt Chriſt in his Word teaches one thing, and men teach another; where he brings in the Lord proteſting againſt us all, as no Chriſtians, becauſe we keep not the Commands of Chriſt; and when he ſhall vouchſafe to raiſe up ſome Repairers of the Collapſed ſtate of the Church, he would ha • e them give God this Honour, to do nothing, but according to the Preſcript of his Will, Exod. 25. 40. all to be after the Pa • tern in the Mount, and to take that for an everlaſting Rule, •• was not thus from the Beginning, Mat. 19. 8. and to have a ca • e, that what is not of Divine Inſtitution, but contrary thereunto, be taken away, as a Plant not of the Father's planting, Mat. 15. 13. and whatever is inſtituted by GOD, but through Careleſneſs of Man neglected, or hath by Guile been changed, be reſtored, Mat. 5. 17, 18, 19. This Book of Commenius was printed about 1660, upon the occaſion of the late King's Reſtitution, wherein, as I think, he plainly intimates the reſtoring the Inſtituted Sabbath, by Guile changed, but in ſuch terms as Quarrelers might have no certain Advantage, he drives at a more thorow Reformation than hitherto hath been in the Churches, and to bring us back to the Times of the Apoſtles, wherein conſiſts the true Glory and Happineſs of the Churches, although Commenius in that ſame Book, fol. 51, 52, 53, 54 ſays, The Cuſtom of the B • hemian Churches was, to keep the Dominical day.

As for thoſe Laws which we call Ceremonial, I take them to teach and Command Faith in Chriſt, who was veiled, and hid under Typical Ordinances, as Sacrifices and Altars, which in their very Nature ceaſed to be farther literally obſerved, when Chriſt the true Antitype was ſacrificed for his People, and Circumciſion, the Paſſover, and the then Prieſthood, were by his Death taken away, and Baptiſm, the Lord's Supper, and another more excellent Goſpel-Miniſtry inſtituted, Mat. 28. 19, 20.

And the Epiſtles (eſpecially that to the Hebrews) do open much of the Myſteries of Chriſt, and the many Benefits Believers in him do receive by the ſeveral old and new Ordinances, now explaining one another, and I ſuppoſe may be of uſe for convincing the Jews, when their time of Converſion comes, and the Law of Sacrifices does diſcover how Man was juſtified from the Guilt contracted by tranſgreſſing any of the Commands, viz. by Chriſt (typified by the Sacrifices) and his Righteouſneſs: As the Judicials did ſhew how Tranſgreſſors ſhould be proceeded againſt by Magiſtrates, and by Miniſters, for there we find many Directions for the Diſcipline of tranſgreſſing Subjects by their Princes and Judges, and of Members of the Church by their then Paſtors.

But to return to thoſe who defend the Change of the Seventh day, and teach it to others; let ſuch have a care of that Threatning Mat. 5. 19, 20. for, if the Exceptions they make againſt the Law in that point, be not good, they are certainly dangerous to thoſe that make them; Whoſoever ſhall break one of theſe leaſt Commandments, and ſhall teach men ſo, he ſhall be called, the leaſt 〈◊〉 the Kingdom of Heaven, Mat. 5. 19. And how far that (leaſt) Extends, think well of.

Theſe Ten Commands many call, the Moral Law; and (not to quarrel with Terms) Moral ſignifieth, pertaining to Moral Law. Manners, which being applied to Divine Laws, may be ſaid to be a Rule preſcribed by the Lord to direct our Thoughts, Words, and Actions, and ſo does include whatſoever is commanded or forbidden in Thought, Word, or Deed; which our Lord comprehends in the love of God and of our Neighbor, Mat. 22. 38, 39. a part of which Moral Law, all agree, was, in the time of Chriſt, the Command for the Seventh day; And he that will enter into Life, muſt keep the Commandments, Mat. 19. 17. Which he that keepeth loveth Chriſt, and Chriſt will love him, and manifeſt himſelf unto him, John 14. 21. And it is eaſier for Heaven and Earth to paſs, than one tittle of the Law to fail, Luke 16. 17. And ſurely Chriſt does not there exclude the Law of the Ten Commands, whereof one tittle cannot paſs away: And, let any man ſhew us what other Law it is that Chriſt there means: And if it be eaſier for Heaven and Earth, than for one tittle of the ten Commands to paſs away, it will be impoſſible to take away the Seventh day, poſitively ſaid to be the Sabbath of the Lord: And if the Commands, and therein the Seventh day, ſtand as long as Heaven and Earth, they ſurely ſtand now, for the Heaven and Earth yet ſtand.

And, our Lord farther confirms the Moral Law, by ſhewing what Sins they are which defile a man, Mat. 15. 3, 11, 18, 19. Evil Thoughts, Murders, Adulteries, Fornications, Thefts, Falſe-witneſs, Blaſphemies. Now Murders, Adulteries, Fornications, Thefts, and Falſe-witneſſing, are Sins againſt the Second Table; Blaſphemies, Sins againſt the Firſt Table; and Evil Thoughts, Sins againſt every Command in both Tables: The Scribes and Phariſees there tranſgreſſed the Commandments of God by their Traditions, v. 3. The Commands Chriſt there affirms, are the Fifth Command, v. 4, and the Second Command, v. 8, 9. which Moral Law they unlorded, v. 6. The Command Chriſt charges them with, as making it of no effect, or of unlording it, Exod. 20. 12. Deut. 5. 16. is the Fifth Command, one of the Second Table.

And that about their vain Worſhip, v. 8, 9, was againſt the Second Command in the Firſt Table; and ſo Chriſt, by thoſe inſtances, affirms both Tables.

When the young man asked Chriſt what good thing he ſhould do, that he might have Eternal Life, Mat. 19. 16, 17, 18, 19, 20. Chriſt anſwers, If thou wilt enter into Life, keep the Commands; and names ſome of them, as, Thou ſhalt do no Murder, and Thou ſhalt not commit Adultery; ſo that Chriſt in his Anſwer referrs him to the Moral Law. Charnock's Attributes, pag. 612. And ſo Chriſt there affirms the Moral Law; which, I think, does fully prove, that by the general word of Commands, Chriſt meant the Ten Commands; and if Chriſt meant the Ten Commands, and have confirmed and eſtabliſhed them by One, and much more by ſo many plain Scriptures, what Power on Earth can alter any one of them?

The great Commiſſion which the Lord gives his Miniſters, is, to teach all Nations to obſerve all things (Chriſt doth not except the Seventh day) whatſoever I have commanded you, Mat. 28. 19, 20. A very learned Writer, in his Annotations on that Text, ſaith, It implyeth, that his Commands are the Univerſal Laws of his Catholick Church, and no Man or Men have Autho • ity to make Laws for the Univerſal Church on Earth, but He; and to undertake it, is to undertake the Prerogative of Chriſt, and be Vice-Chriſt by Uſurpation, be it Pope or Councils. Which, I think, are words of much ſtrength, conſequence, and truth, and I may ſay as Cornelius to Peter, We are here preſent to hear all things that are commanded thee of God, Acts 10. 33. But if any ſpeak not according to this Rule, we are not to follow Paul further than he follows Chriſt, 1 Cor. 11. 1.. And as any perſon is brought to love Chriſt, he takes preſent care to keep his Commands, John 14, 15. and Chriſt ſhews mercy to thoſe who love him and keep his Commands, Exod. 20. 6.

And, what other way is there to declare our ſelves the Friends of Chriſt, and good Subjects to him, but by doing whatever he commands us? John 15. 14. & 14. 21, here is no exception of the Seventh day, nor elſewhere, that I can find in all the Scriptures; 'tis by this Law of the Decalogue that we have the knowledge of Sin, Rom. 3. 20. & 7. 7.

And we find the Apoſtle did not make void the Law through Faith, but eſtabliſhed it, Rom. 3. 31. And the Law of Works mentioned in Rom. 3. 27, ſhews the Law which Faith doth not make void, Rom. 3. 31, to be the Ten Commands, and ſpeaking of the ſame Law, reſolves it to be holy, and the Commandment holy, just, and good, and ſpiritual, to which he conſented, as good, and delighted in it after the Inner man, Rom. 7. 1, 12, 14, 16, 22, 25. To which the carnal mind cannot be ſubject, Rom. 8. 7. What Law do Oppoſers underſtand by theſe Scriptures, if not the Ten Commands? And if theſe Scriptures mean the Ten Commands, (as they plainly do) how comes one to be changed and mangled, and the Seventh day to be excepted?

Which Ten Commands are called a Royal Law to be fulfilled, and a Law by which all Believers ſhall be judged, Jam. 2. 8, 12. which Law in the new Covenant is promiſed to be given into their Minds, and to be writ upon their Hearts, and that by Jehovah Chriſt, Heb. 8. 18, 10, compared with Jer. 31. 33, (which is farther Proof that Chriſt is Jehovah) and this without any exception of the Seventh day: But if any man ſin, (i. e. break the Sabbath, or any of the Ten Commands) we have an Advocate with the Father, Jeſus Chriſt the Righteous, he is the Propitiation for our ſins: And hereby we know that we know him, if we keep his Commands, John 2. 1, 23. And it is (as it ſeems to me) very ſtrange, how the World ſhould be ſo long miſled in ſo diſcernible a caſe: And this is the love of God, that we keep his Commands, 1 John 5. 3. And what can that mean, if not the Ten Commands? And whatſoever we ask we receive of him, becauſe we keep his Commands, 1 John 3. 21. which we are ſtrictly required to walk after, 2 John 6.

The Eighth of the 39 Articles of the Church of England ſays, —No Chriſtian man whatſoever is free from the Obedience of the Commandments which are called Moral.

Aſſemb. Conf. chap. 19. of the Law of God ſays, God gave to Adam a Law, Par. I. This Law, after his Fall, continued to be a perfect Rule of Righteouſneſs, and as ſuch, was delivered by God upon Mount Sinai in Ten Commandments, Par. II.

This Law, commonly called Moral, doth for ever bind all, as well juſtified perſons as others; neither doth Chriſt in the Goſpel any way diſſolve, but much ſtrengthen this Obligation, Par. III, V.

Although true Believers be not under the Law, as a Covenant of Works, to be thereby juſtified or condemned, Par. VI. So • ar that great Aſſembly about the Ten Commands.

The Declaration of the Faith, &c. of the Congregational Chur • hes, before cited, ſays the ſame things in the ſame words, Ch. 19. Art. 1, 2, 3, 5, 6.

And ſo doth the Confeſſion of Faith of the Antipoedobaptiſts, • efore mentioned, Ch. 19. Art. 1, 2, 3, 5, 6.

And bleſſed are they who do his Commandments, Rev. 22. 14.

Now how can any man perſwade himſelf, or others, that Chriſt • r his Apoſtles do not intend by the above cited Scriptures the Ten Commands? And if he do mean them, whence comes this alte • ation? and Why do men open their Mouths (ſo far) againſt his Tabernacle? Rev. 13. 6. (i. e. his Law) which Tabernacle of the Teſtimony will be opened again in the Churches, and ſome have already gotten the Victory over the Beaſt in this alſo, Rev. 15. 2, 5. And the Tabernacle of God will be again with men, when the new Heaven and the new Earth come, Rev. 21. 1, 3.

And 'tis remarkable, that the Remnant of the Seed of the Woman are ſuch as keep the Commandments of God, with whom the Dragon makes War, Rev. 12. 17, and Rev. 14. 12. Here is the patience of the Saints: here are they that keep the Commandments of God, and the Faith of Jeſus. And all this, and much more, there is, without one word of Exception againſt the Seventh day.

Q. 7. Whether the weekly Seventh day Sabbath, and no other day, was obſerv'd by the Lord Jeſus Chriſt after his Incarnation, and that conſtantly?

Anſw. No Chriſtian man (that I know) has ever pretended, that the Lord did not keep the Seventh-day Sabbath perfectly, or that he kept the Firſt day, or any other day, as a weekly Sabbath; nor is there any Scripture for ſuch Pretences.

And, that he kept the Seventh-day Sabbath, I think, is prove • by the Scriptures, which in general expreſs his being a Lam • without blemiſh, 1 Pet. 1. 19, which he had not been, if there h • been any defect in his Obedience; nor had his Righteouſne • been perfect, if he had not fulfilled all the Law (i. e. all Righteouſneſs.)

More particularly it appears, (beſides his courſe of Education under Joſeph and Mary) that he obſerved the Sabbath; for, upo • his ſetting about his Miniſtry, he with Simon, Andrew, Jam • and John at Capernaum, entered into the Synagogue on the Sa • bath day, and taught, Mark 1. 21. & 6. 1, 2, on the Sabbat • days, Luke 4. 31. On the Sabbath day he went into the Synagog • Mat. 12. 1, 9, and John 5. 9. The Synagogues ſeem • Synagogues. be Houſes ſomewhat of the nature of our Pariſh-Ch • ches for Prayer, and for weekly reading the Law and Prophe • and ſanctifying the Sabbath, to which our Lord, when he w • in the Country did reſort.

And the Sabbath day which Chriſt obſerved, was the Je • Seventh-day Sabbath, as is agreed by all, and appears plainly b • that Mat. 12, and John 5, by the Jews Exceptions againſt Chri • (as breaking their Sabbath, as they apprehended, but were miſtaken.) And it farther appears, that Chriſt conſtantly obſerved the Seventh-day Sabbath; for, when he came to Nazareth, where he had been brought up, as his cuſtom was, he went into the Synagogue on the Sabbath day, and ſtood up for to read, Luke 4. 16, to 21. and then and there preached the Goſpel, and expounded the Scriptures: Which ſhews it was his Cuſtom (i. e.) his conſtant Courſe from his Childhood at Nazareth, where he had been brought up, to keep the weekly Sabbath days; of which Cuſtom I find little ſaid in ſome Books; the Greek Expreſſion for, (as his Cuſtom was) I take to be very full, That it was Chriſt's uſual conſtant Courſe: And as at Nazareth, ſo at Capernaum Chriſt taught them on the Sabbath days, v. 31. And I ſhall hereafter ſhew, that what is ſaid here, Luke 4. 16, 31. of Chriſt, is after the Death, Reſurrection, and Aſcenſion of Chriſt, ſaid of Paul, that it was Paul's Cuſtom alſo to keep the Sabbath, Acts 17. 2. ſo that Paul did not alter the Sabbath; which may alſo ſtay the miſtaken Cavils about ſome Expreſſions in his Epiſtles, as if Paul writ one thing and did another; which Cuſtom of Paul, and other Believers who attended the Apoſtle's Miniſtry, I think, was a good Cuſtom in the general, which held from the beginning of the World till the Aſcenſion of Chriſt, and long af • er that (as I hope to ſhew more fully hereafter) which was • bove four thouſand years a Cuſtom, which one long day in Jo • hua's, and another in Hezekiah's time, or the variety of the time of the Sun's ſetting in different Climates does no way diſturb, for • hat a day longer or ſhorter than another by ſome hours, is ſtill • day, and but a day, and ſo could not alter or diſorder the num • er of ſeven days to a week, and ſo did not alter the ſeventh day, • ut would puzzle thoſe to anſwer, who make the Objection • gainſt themſelves, who finding the plainneſs of the Commandment againſt them, have now invented (inſtead of the Seventh • ay commanded) a new ſeventh part of time, (which ſeventh part • f time, from the Creation to this day) by thoſe two long days, • utterly impoſſible to be aſcertain'd, but however is a meer Fan • y, there being no other Command, but for the Seventh-day, • hich Chriſt, and afterward Paul, uſually obſerved: So as I may • y, this was a long, undeniable, and uninterrupted Cuſtom, time • ut of Mind; though 'tis true, the Sabbath had been ſomewhat • rophaned in Nehemiah's time, and by him reformed; which • ore confirms the Cuſtom (whereof more afterwards.)

And I think all the Advocates for the Firſt day, as well as all the Reformed Chriſtians in the World, do agree, that Chriſt has fulfilled all Righteouſneſs, and that he perfectly kept the Ten Commands, whereof the Fourth was and is certainly one, and the Seventh day certainly part thereof, and that every true Believer has a part in Chriſt's perfect Obedience, and conſequently in his perfect keeping of the Seventh-day Sabbath. Which I think ſufficient for proving this point, that the Seventh-day Sabbath, and no other, was conſtantly obſerved by him.

Q. 8. After the Lord Jeſus had ſo far perfected the Work of Redemption, as to ſay it is finiſhed; and after his giving up his Spirit; if he reſted in Heaven, and his Body in the Grave (as 'tis ſaid, he reſted when he ended the Work of Creation, Gen. 2. 2.)?

Anſw. That he ſaid It is finiſhed, bowed his Head, and gave up the Spirit, are the words in John 19. 30. Whether he meaneth by finiſhed, or accompliſhed, that he had finiſhed, or was then ready by his Death to finiſh all that he was to do and ſuffer in this World, to reconcile Believers to his Father, and all that was foretold of him by the Prophets, there is little doubt (by thoſe who dream not of Purgatories); and that Man's Redemption, and all the typical Ceremonies of the Law, were now fulfilled and ended in Him, whom they prefigured; where Chriſt ſpeaketh of that which then preſently ſhould be, and in the yielding up of his Spirit was accompliſhed; although, it may be, ſome of the Types of Redemption were perfected when Chriſt aſcended into the Holy of Holies; as, the Aaronical and Levitical Prieſthood, Heb. 8. 4, 5. which having little relation that I know to the Sabbath, I pretermit.

That Chriſt reſted in Heaven, appears by his giving up the Spirit into the Hands of his Father, John 19. 30. and when the penitent Evil-doer upon the Croſs prayed unto him, Lord, remember me when thou comeſt into thy Kingdom; Jeſus ſaid unto him, Verily • ſay unto thee, to day ſhalt thou be with me in Paradice, Luke 23. 42, 43. And it will not be denied, that this Sinner, repenting a • the laſt hour, and believing in Chriſt as his Saviour, whom he acknowledged as Lord, and to whom he prays, (which alſo prove • the Deity of Chriſt) intended by Chriſt's Kingdom, his Kingdom of Glory, and Chriſt's gracious Anſwer, That that day that Penitent ſhould be with him in Paradice, viz. in Heaven, the place and ſtate of eternal Bleſſedneſs, does confirm it beyond queſtion▪ That Chriſt gave up his Spirit into the Father's Hands, and did immediately, upon his expiring, paſs into Heaven.

That his Body reſted in the Grave, appears by Joſeph's taking the Body, wrapping it in a clean Linnen Cloth, laying it in his own new Tomb in a Rock, and by his rolling a great Stone to the Door of the Sepulchre.

As alſo, by the Chief Prieſts ſaying to Pilate, Sir, we remember that he (viz. Chriſt) ſaid whilſt he was yet alive, After three days I will riſe again. Command then that the Sepulchre be made ſure until the third day, leſt his Diſciples come by night and ſteal him away, and ſay to the people, He is riſen from the dead. Whereupon by Pilate's order they went, and made the Sepulchre ſure, ſealing the Stone, and ſetting a Watch, Mat. 27. 59, to 66. All which Caution and Jealouſie of Chriſt's then Enemies did the more certainly eſtabliſh the truth of his reſting in the Grave, and his Reſurrection which followed, and took away all pretences of aſcribing it to any other Power than his own, which was and is mighty, the Enemies themſelves (againſt their Intentions) being by this means made Witneſſes thereof; which Reſt of our Lord was no way diſturbed by the Triumph of Satan and the then unbelieving Hebrews, nor by the Dejection and Sadneſs of ſome of his Diſciples. And his Body reſting in the Grave, appears alſo by his Reſurrection, atteſted by Angels, Mat. 28. 2, 3, 5. Mark 16. 5. Luke 24. 4.

And, that He took particular care for the obſervation of the Sabbath after his death, appears by Mat. 24. 20. which flight there mentioned was not till Thirty Eight years, at leaſt, after his death; whereof more hereafter, in the Anſwers to Objections.

Q. 9. Whilſt the Lord Jeſus Chriſt thus reſted, whether private Believers reſted alſo upon the Seventh day, according to the Commandment?

Anſw. It ſeems, that day when our Lord ſuffered was the Preparation, which we call Friday, and the Sabbath drew on or dawned, and the Women which came with him from Galilee followed after, and beheld the Sepulchre, and how his Body was laid, and returning, they had prepared Spices and Oyntments, and reſted (or, and verily they had reſted) the Sabbath day (i. e. the Seventh day Sabbath) according to the Command, (i. e. the Fourth Command in the Decalogue) Luke 23. 54, 55, 56, and the firſt day of the week they came early to the Sepulchre, Luke 24. 1. Which one Inſtance being of a Matter of Fact, witneſſed by the Holy Spirit in this Scripture, to be done after the Death of Chriſt, and to be done in obedience to the Fourth Command, by theſe believing Women, who it ſeems were many, Mark 15. 40, 41, 47. and Luke 24. 10. is a Proof, that all the Ten Commands were in force after the Death of Chriſt, and after his being in Paradice (i. e. in Heaven) and that his Commands were ſtill a ſtanding Rule for all to walk by; and in particular, that the Fourth Command, for keeping holy the Seventh day, and reſting upon it, was no way aboliſhed or altered by Chriſt, in his Life, or by his Death, who was now dead and buried, and yet the Seventh-day Sabbath obſerved: And if any ſuch Doctrine for the change of the Sabbath had been preached by Chriſt, it is likely ſo great a Change would ſomewhere be recorded in one of the Evangeliſts, but no ſuch matter is there written, but the quite contrary in this Text; and if any ſuch Change had been made by Chriſt, theſe Women would have known ſomething of it, and would have changed their Practice, and kept the Firſt day, or elſe, if they knew any ſuch Change, we muſt ſuppoſe them wilfully diſobedient to ſuch new Command; which cannot be imagined.

And he that will compare and conſider Mat. 28. 7, 8. Mark 16. 7. John 20. 1, 2, 3, 4. Luke 24. 1, 9, 12, 13. (where two of the Diſciples travelled to Emmaus upon the Firſt day) will eaſily conclude, that the Apoſtles (and I think I may add with little or no doubt) and all other Believers did then keep that Seventhday Sabbath, when Chriſt's Body lay in the Grave, in like manner as the good Women did. But however, that Scripture, viz. Luke 23. 56. does fully prove, that whilſt the Lord reſted in Heaven, and his Body in the Grave, upon his own inſtituted Seventh-day Sabbath, theſe Believers reſted alſo according to his Command; which Practice of theſe excellent Women, after the death of Chriſt, recorded by the Holy Spirit, has great weight to reſolve this Queſtion, Which is the true Chriſtian Sabbath? and does prove, that whilſt the Lord reſted in Heaven, and his Body in the Grave, private Believers reſted alſo.

Q. 10. Whether the Seventh-day Sabbath was obſerved after the Reſurrection and Aſcenſion of Chriſt?

Anſw. After his Reſurrection, what day it was that he aſcended into Heaven, or what day of the week it will be, wherein Chriſt will come again, I may not be poſitive, though from ſome circumſtances; as, the diſtance of Mount Olivet, but a Sabbath days Journey from Jeruſalem; and from the two Angels propheſie, That that ſame Jeſus ſhould ſo come in like manner as they ſaw him go into Heaven; and, that this was when Chriſt and his Apoſtles were aſſembled and come together, and Chriſt preached to them, and promiſed to them the Holy Spirit, Acts 1. 4, 5, 6, 11, 12. it is ſomewhat probable to me, that his Aſcenſion might be, and that his Coming may be upon the Seventh-day Sabbath, though ſome, from the number of Forty days, wherein he was ſeen by the Apoſtles, Acts 1. 3, make ſome doubt thereof.

But, by no Account I can make can I aſſign the Aſcenſion on the Firſt day; nor can I ſee why that is ſo expreſly ſaid, that Mount Olivet, where Chriſt aſcended, and whence the Diſciples returned to Jeruſalem, was but a Sabbath-days Journey, Acts 1. 12. but becauſe it was the Sabbath day. And yet in this alſo I may not be poſitive, becauſe it is not poſitively written when it was, otherwiſe than (as above) that Chriſt and his Diſciples were then aſſembled, and Chriſt preached, and that Mountain was but a Sabbath days Journey from Jeruſalem, Acts 1. 12, which was as great a length of way, by the Law of Exod. 16. 29, and Joſh. 3. 4, as was commonly thought by the Hebrews, they might travel upon a Sabbath day, which is held by divers to be about two miles, for which I know no certain Scripture. Some ſay Mount Olivet was but about a mile from Jeruſalem; but, be the Sabbathdays Journey more or leſs, 'tis recorded here to be but a Sabbathdays Journey from Jeruſalem; and if this was the Sabbath day, it may be thus expreſſed to anſwer an Objection. As if our Lord, by this Walk, and his Diſciples by accompanying him, and by their return to Jeruſalem, had after his death broken the Sabbath; for, we find the Jews, during his life, watching him and his Diſciples for ſome Pretence to charge him and them with breaking the Sabbath; as we find Mat. 12. 1, 2. Mark 2. 24. Luke 6. 2. And ſo might alſo be at the ſame wrangling and objecting work upon his Aſcenſion.

But however that were (for the main point, which is the Sabbath, does dot depend thereon) it is undeniably certain, that after the Aſcenſion of the Lord Jeſus into Heaven, Acts 1. 9, and after the giving the Holy Spirit, Acts 2. 1, 2, 3, 4, Barnabas and Paul (who were ſent forth by the Holy Spirit) Acts 13. 4, and their Company, went into the Synagogue on the Sabbath day, and after the reading of the Law and the Prophets (which were then read every Sabbath day, Acts 13. 27.) upon the deſire of the Rulers of the Synagogue of the Jews, Paul ſtands up, and preaches Chriſt at large, Acts 13. 13, to 41. and when the Jews were gone out of the Synagogue, the Gentiles beſought that theſe words might be preached to them (not the next morning, upon the Firſt day of the week, but) the next Sabbath. This Authority in Acts 13. 14, 42, 44, is full, where both the Jews and Gen tiles hear the Word upon the Sabbath day, which no man can deny (and is granted by all) to be the Seventh-day Sabbath, Acts 13. 42. And the next Sabbath day came together almoſt the whole City to hear the Word of God, Acts 13. 44. So that Barnabas and Paul and his Company, and the Jews and Gentiles at Antioch, obſerved the Seventh-day Sabbath, after the Reſurrection and Aſcenſion of Chriſt, and Paul preached Forgiveneſs of Sin, and Juſtification of all Believers by Chriſt, to the Jews, and (upon the particular requeſt of the Gentiles) to the Gentiles alſo, not upon the Firſt day of the week, which had been more grateful to the Gentiles, (who generally dedicated the Firſt day to the adoration of the Sun, whence we ſtill corruptly call it Sunday, whereof more afterwards) if that had been grateful to the Apoſtles, but upon the ſeventhday Sabbath, whereupon the Jews contradict and blaſpheme, Acts 13. 45, but many Gentiles believed, Acts 13. 47, 48. ſo that here were alſo many converted to Chriſt upon the ſeventh-day Sabbath, and this in a time after the Holy Spirit was promiſed to come, and promiſed to guide the Apoſtles into all Truth, John 16. 7, 13, and after that Promiſe performed in the actual giving of the Holy Spirit, Acts 2. 4, which taught them all things, 1 John 2. 27, by which Holy Spirit Barnabas and Saul were ſent forth, and which Holy Spirit (as I humbly think) plainly led them to this Work, and into this Truth, and this affirmed by the Holy Spirit in the Word of Truth, (as the Word is called, John 17. 17.) and this after Chriſt's Reſurrection and Aſcenſion; and all this, as it ſeems to me, a plain Matter of Fact, affirmed by the Holy Spirit in the Scriptures, with which Holy Spirit the Apoſtles were now filled, Acts 2. 4. & 4. 31. & 6. 3, 5. & 7. 55. & 8. 17. & 10. 44. & 11. 15. & 13. 52, and which ſent them forth, Acts 13. 2, 4, 9. Which Teſtimony of the Holy Spirit, (and the Writer or Writers of this Book of the Acts) that the Seventh day was ſtill the Sabbath day, by whoſe Inſpiration this Book (as the other Scriptures, 2 Tim. 3. 16, whereunto give heed, 1 Pet. 1. 19) was undeniably written, I inſiſt upon, as that which no man ought to deny: And for any to pretend, that Barnabas and Paul did herein Judaize, and only humour the Jews for a ſeaſon, I take it to be a meer groundleſs Surmize, (to ſay no worſe of it) without any word from the Scriptures for ſuch Conceit.

But this is not all; the ſame Holy Spirit doth further witneſs, that Paul did not only keep the ſeventh-day Sabbath once or twice, or now and then after Chriſt's death, but continually; for, at Theſſalonica, (where was a Synagogue of the Jews) Paul, as his Manner was, went in unto them, and three Sabbath days reaſoned with them, Acts 17. 2, 3. (or, preached to them being the ſame Greek word with that much (as I think) diſtorted place, Acts 20. 7, where the ſame word is rendered preached to them.) It was Paul's conſtant Uſe, Manner, and Cuſtom to preach Chriſt upon the ſeventh-day Sabbath: And this alſo is a Matter of Fact which no Chriſtian man can deny; and 'tis remarkable, that we have the ſame certain Evidence that it was the Cuſtom of Paul, Acts 17. 2. (and this alſo after Chriſt's Reſurrection and Aſcenſion, as before) that we have of Chriſt's keeping the Sabbath, Luke 4. 16, there being in thoſe two Scriptures the like Greek Phraſe for both; and he that denies Paul (in his meaſure) his continual keeping of the Sabbath after the Reſurrection and Aſcenſion of Chriſt, and after his being declared the Son of God with Power, and after the ſolemn giving of the Holy Spirit, and the whole Work of Man's Redemption by Chriſt, abſolutely finiſhed, muſt deny this expreſs Scripture, (which is hard for any Chriſtian deliberately to do) and may with like reaſon deny almoſt any thing for which we have full Authority from the Word.

That a very contrary Cuſtom was afterwards introduced into many Churches, I think, we may ſay is evident, a Cuſtom of obſerving another day, viz. the Firſt day inſtead of the Seventh day, which has been (as it is) maintained with great Authority, and doth prove a Plant impoſſible for Man to pluck up, without a full Teſtimony of the Word and Holy Spirit, eſpecially being ſupported, as it is, by ſuch mighty men, dead and alive, as have written for it, who are oppoſed only by a few weak perſons. 'Tis plain, that Paul preached in the Synagogue every Sabbath (i. e. every ſeventh-day Sabbath; for all Writers agree, that the Sabbath which the Jews obſerved was the ſeventh day) and that he perſwaded Jews and Gentiles: So that we have here Scripture-Inſtances of Miniſters, and of Believers in Chriſt after his Reſurrection and Aſcenſion, and after the pouring out the Holy Spirit, by deliberate choice keeping the ſeventh-day Sabbath, in the Synagogue or Church, where they came together for their publick Worſhip, and the Miniſters there preaching Chriſt to Jews and Gentiles: And, who can conſiderately think, that the Holy Spirit miſnamed the Sabbath, and calls the Seventh day the Sabbath, if it were changed to the Firſt day?

And, if I had offered no more (than thoſe few Lines in anſwer to the Tenth Queſtion) in my weak Judgment, this were ſufficient to anſwer all that I know is written for the Firſt day; and I have read much about it, and this conſiſting of Matters of Fact, has no need of being argued; ſearch the Scriptures, as the Bereans did Acts 17. 11, and ſee if theſe things be ſo, or no.

Q. 11. Whether the Holy Spirit calls the Seventh day the Sabbath (and no other day of the week) both in the Old and in the New Teſtament throughout?

Anſw. I anſwer affirmatively, as appears in the Anſwer to the former Queſtions, and in particular, That the Seventh day has the name of the Sabbath, and was kept as the Sabbath, after the Reſurrection and Aſcenſion of Chriſt, and after the pouring out of the Holy Spirit; appears in the Anſwer to the Tenth Queſtion.

And the Advocates for the Firſt day do not pretend, that the Firſt day is any where in the Scriptures called the Sabbath; as Mr. Baxter, a very learned Writer for the Firſt day, doth acknowledge in Print.

Nor has any man yet ſhewn any Word or Command from God to obſerve it: Nor are there two weekly days ſet apart by God for holy Worſhip; and ſo I think this Eleventh Queſtion needs no farther Labour.

Objections which are made in this Caſe (although they ſeem to me to ariſe moſtly from Conjectures at the meaning of ſome Expreſſions in the Word, which ſeemObjections and Anſwers. to others to have no ſuch ſence) now come to be conſidered, it being reaſonable, that the Evidence of the other ſide be heard alſo, that the Reader may make a right Judgment thereon.

Object. 1. The firſt Objection which I conſider, is that raiſed from the Reſurrection of Chriſt, which Reſurrection ſome think convenient ſhould be celebrated by a particular weekly day, and the rather (as one ſays) becauſe it is poſſible the Seventh day was changed: Others more frankly ſay it was changed, but they are not ſure, whether by Chriſt during his Life, or by him after his Reſurrection; or, whether by his Apoſtles, or any of them, after his Aſcenſion; or when, or where, or by whom; any of theſe Uncertainties they do not yet reſolve us, and I think we are ſure (and ſome of the other ſide do acknowledge) that no ſuch Change is recorded in the Scriptures.

But however, they ſuppoſe it for the Honour of Chriſt, that one day in a week be ſet apart to commemorate his Reſurrection.

Anſw. They do ſuppoſe this; Our Law, and all Mankind, do admit, that there is as much reaſon for thoſe things that have no Exiſtence, (i. e. which are not) as there is for thoſe things which do not appear. If once Suppoſitions be allowed inſtead of Evidence and Proof, any man of Parts and Credit may introduce great Abſurdities.

When it can be truly ſaid, that the Lord has no where in his Word enjoyn'd the obſervation of the Firſt day, that they can ſhew, or (after the ſtricteſt ſearch) that we can find, What Colour has any man to obſerve it?

And when it can be truly ſaid, that the Lord has no where in his Word repealed the Fourth Command, nor altered the Seventh day, or any way blotted it out of his Law, (by which Law we are to walk, and by which we are to be judged) that they can ſhew, or we can find, how can we preſume to alter it?

Or, if the Lord had any where in his Word transferred Power to any Man or Men, to invent a new way of honouring Chriſt, and to ſet apart a new day to commemorate his Reſurrection, this were ſomething; but where is there any ſuch Power recorded in the Scriptures, to be given to any Man or Men whatſoever?

And if there be no ſuch new Command given by Chriſt, to keep the Firſt day, and no ſuch Authority given by him to any perſons whatſoever, to alter the Seventh day, who then ſhall ſet Bounds to ſuch as once undertake of their own Heads, (without any Commiſſion from Chriſt) to vary from, and to add to the Commands of Chriſt? However ſpecious and plauſible the Pretences be, can any think it is for the Honour of Chriſt, or the Reſurrection, that Men (of their own minds) ſhould take the liberty and boldneſs to add to, or to alter any of his Commands? Why may not others command us to kneel to the conſecrated Bread, and pretend (as many do) that it is for the Honour of Chriſt? And, why may not one as well maintain the yearly Obſervation of Chriſtmas in memory of his Birth, and of Good-Friday in memory of his Paſſion, and of Eaſter in memory of his Reſurrection, and of Whitſuntide in memory of his Aſcenſion, and of Altars and Adoration towards the Eaſt, and that ſtanding, and not kneeling, in expectation of his ſecond Coming (which ſome pretend to gueſs may be from the Eaſt) as well as a new weekly Sabbath? All which Conceits, and many other ſuch-like, do pretend to be for the Honour of Chriſt, and are ancient Traditions, and ſeem to intend and mean very well. When any perſons whatſoever ſhall, with pretended good Intentions, aſſume an Authority of their own heads, to add to the Word of God, or any way to alter it, in a tittle; in comes therewith not only the common Tides of Chriſtmas, &c. (as they call them) but the whole Romiſh Kalendar of Saints, and all their Maſs and Monkery, which have ſpecious Pretences, and cannot be reſiſted, if the Churches corrupted, or the pureſt Churches, be once admitted to have ſuch a Power; for, if the Church, or any part thereof, may invent and alter one day of the week, and the World of Chriſtians be thereby concluded, and bound to obſerve ſuch alterations, I know no Bolts or Locks ſtrong enough for ſuch a Door, to keep it from letting in upon the Churches of Chriſt, whatſoever pleaſeth thoſe in Power, in any part of the World, whether it do concern God's immediate ſolemn Worſhip, or Matters of Doctrine, Diſcipline, or Converſation: Men may as well take the other ſix, as one day, (as the Romaniſts for many weeks in the year do) and they may as well make any other alteration in the Eſſentials of Chriſtianity, if ſuch Gapps be laid open, and by the like reaſon lay as great Burthens upon the Chriſtian Churches as were upon the Jews of old, or as are now upon the Romaniſts, ſuch as are utterly inconſiſtent with all Inſtituted Worſhip, and all true Liberty, wherein Chriſt, by his Word, has made his Churches free, in which Liberty we are to ſtand faſt, Gal. 5. 1, which Liberty eminently conſiſts in a Freedom not only from the Ceremonial Laws of old, contained in Ordinances which are laid aſide by Chriſt, which Liberty is purchaſed by him; but alſo in a Liberty not to be entangled with a new Yoke of Mens Devices and Inventions, whereof there is no end: Chriſt has left Laws enough for the well▪ governing of his Churches, to which Laws of his if we yield entire ſubjection, we have certainly no need farther to trouble our ſelves; and whilſt no man has yet ſhewn us from the Scriptures any Inſtitution of the Firſt day, nor any Alteration of the Seventh, after One thouſand Six hundred and Ninety years elapſed, I do not now expect it; for, places have been already ſearched by many Writers, and not being yet found, I think we may conclude, that Change never will be found.

Obj. This change of the Seventh day to the Firſt, ſome have endeavoured to find in John 20. 19, 26. In the 19th Verſe it is ſaid, That the ſame day at Evening (viz. the Evening after his Reſurrection) being the Firſt day of the week, when the Doors were ſhut, Jeſus ſtood in the midſt, and ſaid▪ unto them; (viz. to the Diſciples) Peace unto you. Whence ſome gather, becauſe Chriſt roſe upon the Firſt day, and appeared to the Diſciples in the Evening, therefore we muſt obſerve the Firſt day. And in the 26th Verſe it is ſaid, And after eight days (his Diſciples within, and Thomas with them) came Jeſus (the doors being ſhut) and ſtood in the midst, and ſaid, Peace unto you. Now (ſay ſome) after eight days ſignifieth here the Eighth day from the Reſurrection, counting the day wherein Chriſt roſe for one; as we call thoſe third days Agues which have but one days intermiſſion▪ Tertians, and thoſe Agues which have but two days intermiſſion Quartans; and ſo the Diſciples (having met on the Reſurrection day) met again that day Sevennight.

Anſw. 1. All which if we do admit, here is no Inſtitution of the Firſt day, nor any pretence of laying aſide or altering the Seventh; which I take to be an Anſwer ſufficient to all the Objections that I ever met with upon this Queſtion, (viz. The Firſt day has no Word-Inſtitution.)

Anſw. 2. But more particularly the Firſt day, John 20. 19, 26, is underſtood by Expoſitors to be the ſame day mentioned in Luke 24. 13, 29, where two Diſciples travelled to Emmaus, and Chriſt with them, which Emmaus was about ſeven miles and an half (according to our computation from Jeruſalem) and ſo more than a Sabbath-days Journey, which (they ſay) was about two miles. So then theſe two Diſciples did not obſerve the Firſt day the day of the Reſurrection, nor aſſemble to worſhip nor reſt upon it, but travelled (as far as does appear to us) about their ordinary occaſions, upon the ſame day that Chriſt roſe, Luke 24. 1, 13. and Chriſt travelled with them alſo upon the ſame day; and how that day was obſerved by him or them, as a day of Reſt and Travel too, that is, to journey and to reſt at the ſame time, is very hard for me to conceive.

Obj. And as to that in John 20. 26, where Jeſus is ſaid to come again after eight days, when the Diſciples were within with Thomas.

Anſw. Firſt, It is not ſaid, they were aſſembled about any Religious Worſhip, whatſoever is affirmed of that nature, is meerly gueſſed; it's ſaid only, that they were within with Thomas with them, it's probable the Perſecution againſt them being then hot, upon the crucifying of our Lord, they lay concealed from the Jews, and locked the Doors, and were ſeldom abroad, and at that time were certainly within, when Chriſt miraculouſly ſtood in the midſt, and appeared to them. But then

Secondly, That this ſecond appearing was upon the Firſt day of the week, is (gratis dictum) freely ſaid, but is not there written; the Text ſays, It was after eight days; ſay theſe Objectors, It was the Eighth day, including the former Firſt day, that is, the day ſevennight after his Reſurrection. So the Text ſays, it was after eight days; ſay they, 'Twas after ſix or ſeven days; which ſeems to me impoſſible; for, let any man tell eight upon his Fingers, and if he do not find that day after eight days to be Monday or Tueſday, (as we now call the days) then I miſreckon; and this being an account eaſie to be caſt up, I leave it. But, for men to ſay, that after Eight is after Seven or Six days, and muſt be ſo underſtood, becauſe ſome would fain have it ſo, and thereupon to build this Change, ſeems to me contrary to all Sence, and further Anſwer to this I think needleſs.

And as to that which they offer from Mark 8. 31, I find divers learned Expoſitors underſtand, that Mark reckons the time from his firſt being betrayed and apprehended, and that Matthew ſpeaks only of the time that he lay in the Grave, which was but part of three days; other Anſwers are given, but this part of the Objection ſeems not to be over-ingenious, for that thoſe who make it, ſeem to go about to ſhake the day of his Reſurrection (if they could) rather than want ſome Pretence for the Firſt day weekly: But, however this, or that in John 20, be underſtood, yet here is no Inſtitution of the Firſt day, nothing of the Worſhip the Diſciples were met about, either the one or the other of theſe Days, and conſequently little Colour for ſuch a Conceit. And as to the Reſurrection, it is ſo fully proved by many Eye-witneſſes throughout the New Teſtament, as I need to add no more to that.

Obj. Some fancy the day which Chriſt ſays to the Jews, that their Father Abraham rejoyced to ſee, and ſaw, and was glad, John 8. 56, was the day of the Reſurrection, and therefore the Firſt day of the week (as the day of the Reſurrection) muſt be for ever kept holy.

Anſ. Which day, that Abraham ſaw, others think, referrs to the day of his Incarnation, and thence inferr the Obſervation of Chriſtmas-day.

To which Objection from John 8. 56, ſome Anſwer may be from John 9. 4, 5, where Chriſt ſays to his Diſciples, I muſt work the Works of him that ſent me, whileſt it is day, the night cometh, when no man can work. Where (day) referrs to the time of Chriſt's Life and publick Miniſtry, and ſhews the day of Chriſt Abraham rejoyced to ſee, John 8. 56, to be the time of Chriſt's preaching the Goſpel, which was, in part, whilſt Chriſt's Life in this World laſted; and ſo John 9. 4, is explained John 9. 5, (As long as I am in the World.)

Their Father Abraham joyfully believed the Promiſe of the Meſſiah, and ſo by Faith foreſaw Chriſt's Coming, and was glad: The Jews gloried much in this, that they had Abraham to their Father; Abraham their Father by Faith foreſaw Chriſt's Coming into the World, his preaching the Goſpel, his dying upon the Croſs; Abraham ſaw this by Faith in the Promiſe which was made to him, That in his Seed all the Nations of the Earth ſhould be bleſſed, Gen. 12. 3, & 22. 18, Abraham ſaw this in the Type of Iſaac's being offered, Heb. 11. 17, 18, 19. This Abraham ſaw by the Light of Divine Revelation; he ſaw Chriſt's coming in the Fleſh, his dying for Sinners, typified by the Ram ſacrificed inſtead of Iſaac, and typified by other Offerings and Sacrifices, and he ſaw by Faith (upon the coming of Chriſt) the publication of the Goſpel of Chriſt to the whole World, by which means all the Nations of the Earth, both Jews and Gentiles, are become bleſſed in his Seed; and Abraham was glad with the joy of Faith, which gives the Soul a clear view of a certain promiſed Bleſſing and Good, at a diſtance, as if it were preſent. Heb. 11. 1, 13, and ſo I think John 8. 56, evidently referrs to thoſe Goſpel▪ Times which Abraham by Faith in the Promiſe, ſaw afar off: But that day which Chriſt ſays Abraham ſaw, being mentioned as a day in general, ſome would fain hook in as one day in every week, and ſo by a narrow underſtanding of what Abraham ſaw by Faith, would reſtrain it only to a particular day of the week by their Conjecture.

Obj. Some gueſs, that Pſal. 118. 22, 24, This is the day the Lord hath made, we will rejoice and be glad in it; is the Reſurrection day: And ſo they ſay of the day, Pſal. 2. 7, and Acts 13. 33, Thou art my Son, this day have I begotten thee; and to that of Pſal. 118. 24, they joyn Rom. 1. 4, where Chriſt is ſaid to be declared the Son of God with Power, according to the Spirit of Holineſs, by the reſurrection from the Dead.

Anſ. Now, that the Stone which the Builders rejected, Pſal. 118. 22, is meant of Chriſt, is agreed; as alſo, that Chriſt is the Son of God, Pſal. 2. 4, and that he is declared to be the Son of God with Power, by his riſing from the Dead, Rom. 1. 4. But the day mentioned Pſal. 118. 24, I take (as before) to be the time of preaching and promulgating the Goſpel of Chriſt; and the Reſurrection of Chriſt did plainly declare him to be God, the true Meſſiah, and Saviour of all that believe in him. But, to graft upon theſe places any thing of an inſtitution of a weekly new Sabbath, or of repealing the Seventh day, I take to be a meer Conjecture, and has no Foundation but in mens Fancies.

Others gueſs the day mentioned Pſal. 118. 24, to be the Incarnation day, either of which Conceits, if I could but find ſomewhere written in the Scriptures, I hope I ſhould believe; but finding none of theſe there written, to me they do but ſeem to prove the Shifts and Windlaces ſome are driven to uſe, to patch up ſuch Conceits. And ſome of the Ancients are ſaid to underſtand by Pſal. 2. 7, and Acts 13. 33, the eternal Generation of the Son of God.

Which ſome referr to the Reſurrection, others to the Incarnation of our Saviour.

The Goſpel-day before mentioned is a day of glad Tydings, for, the promiſe which was made unto the Fathers, God hath fulfilled in Chriſt, Acts 13. 32, 33, the glad Tydings of our Deliverance from Sin and Hell, by the ſatisfaction made to the Juſtice of God by the Merits and perfect Obedience of Chriſt.

Obj. Some object from Heb. 4. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.

Anſ. Where the reſt ſpoken of v. 1, I take to be the everlaſting Reſt in Heaven, and the day ſpoken of, v. 7, to be the ſame day ſpoken of Heb. 3. 13, 15, compared with Heb. 4. 2, the day of preaching of the Goſpel; to which it concerns us much that we hearken, leſt we be hardened through the deceitfulneſs of Sin, and do not hear the Voice and Call of Chriſt, that ſo by believing we may enter into everlaſting Reſt, v. 3. of which everlaſting Reſt the Seventh day, on which God reſted from all his Works, was a Type, v. 4, into which everlaſting Reſt the Hebrews (who did not believe in Chriſt) ſhould not enter, v. 5, 6, who by his own Mouth, and the preaching of his Apoſtles and Miniſters, did firſt preach▪ the Goſpel to the Jews, and warned them to day to hear his voice, and not to harden their Hearts; which Jews underſtood the reſt formerly promiſed to referr to a Reſt in the Land of Canaan, and overlooked that everlaſting Reſt which was typified by God's giving that Country of Canaan, and by the weekly Sabbath.

Which everlaſting Reſt Joſhua, (who led them into Canaan, did not give them, but there remaineth a Sabbatiſm, v. 9, an everlaſting Reſt to the People of God, which thoſe who did believe in Chriſt, upon the preaching of the Goſpel, (in the day and time of preaching of it, called another day, v. 8.) ſhould enter into, v. 5, 6. Which everlaſting Reſt it concerned the Jews then, and concerns all the World to labour to enter into, leſt any of us ſhould come ſhort of it, v. 1, 7, 8, 9, 10, 11.

Which Sence of that place ſeems to me not hard to • e apprehended by a plain underſtanding, without any farther quarrelling about it: But, for any word there to lay aſide the Seventh day, which is a Type of Heaven and of everlaſting Reſt there, until we come to Heaven, which is the Antitype thereof; or for any word there, for inſtituting the Firſt day of the week, as a weekly Sabbath, after the Reſurrection of Chriſt, and in remembrance thereof, to be obſerved by the Churches of Chriſt in all after▪ Ages, I find not.

The great Sabbatiſm or Reſt, then (and before) promiſed to the People of God, is yet to come: This Sabbatiſm or Reſt is all the ſtate of the Churches Deliverance and eternal Felicity by Chriſt incarnate and glorified; which, in the Firſt-fruits, is all the Grace which he giveth his on Earth, but in the proper full performance is the ſtate of Glory, that great, glorious, final, an • everlaſting Life, Love, Peace, Light, and Reſt in Heaven. An • the 9th and 11th Verſes eſpecially do ſhew, that it is the Heavenly Reſt, with the Beginnings of it, by Faith and Holineſs, whic • is meant in the 4th of Heb. Let us labour therefore to enter into th • Reſt, v. 11, which is the Uſe, that ſince many through Unbelie • fall ſhort of that everlaſting Reſt; let us ſtudy hard, and wi • Earneſtneſs and Diligence endeavour to obtain it, for which e • the Word of God is quick and powerful, v. 12, to ſtir us up • ſtrive to enter into God's Reſt, which Labour is commended • all and eſpecially to the Hebrews, to whom that Epiſtle is directe • to bring them to believe in Chriſt Jeſus the Son of God, v. 13, 1 • whoſe being God-man, the Author of that Epiſtle doth clear • aſſert, and the only Mediator, by Faith in whom alone we c • obtain that everlaſting Reſt.

Obj. But one of the principal Objections is raiſed from A • 20. 7. And upon the Firſt day of the week, when the Diſciples ca • together to break Bread, Paul preached unto them, ready to depart the morrow, and continued his ſpeech until midnight.

Anſ. The firſt day of the week they gueſs was Sunday, which I ſhall not controvert, provided they will admit (which I think they will not deny) that it was Paul's manner to keep the Seventh-day Sabbath, Acts 17. 2, and provided they tell us what part of Sunday this was; for it ſeems to me (and I think to theſe Objectors alſo) to be the Evening after the Seventh day, which Evening was the beginning of Sunday, as the Evening was the beginning of every other day of the week, Gen. 1. 5, 8, 13, 19, 23, 31. And that it was in the Evening after the Sabbath, I think probable from his being ready to depart on the morrow, (i. e. on Sunday) and from his ſpeaking till midnight and till break of day, v. 7, 11.

And they gueſs the breaking of Bread there, was the Lord's Supper, which, they gueſs, the Diſciples did there once come together to do upon the Firſt day of the week, and therefore, they gueſs, did upon the Firſt day of every week then and ever after; and Paul's preaching to them then, they gueſs, was becauſe the Seventh day was changed to the Firſt day, but when, where, or by whom, they ſhew us not, but generally acknowledge to be no where found in the Scriptures; only we muſt take their word for it, which, without a word from the Lord, I cannot ſatisfie my ſelf to do.

In anſwer to which Objection the Reader may take notice, that the Greek word here (preached) is the ſame Greek word which is rendered (reaſoned) Acts 17. 2, where Paul, as his manner was, (his conſtant manner was) went in unto them, and three Sabbath days (i. e. Seventh-day Sabbaths) he preached to • hem out of the Scriptures, and is the ſame Greek word which is • endered (reaſoned) Acts 18. 4, where Paul reaſoned (i. e. preached) in the Synagogue every Sabbath: And he that (without • rejudice) conſiders thoſe two places, will ſee ſomewhat how far • his goes in anſwer to the Objection.

Now, if we do admit, that once (for 'tis but once) Paul with the Diſciples came together, upon the Firſt day of the week, to break Bread; • nd if we ſhould admit, that breaking of Bread was giving and • eceiving the Lord's Supper, I ſay, it is but once, that is, but one • nſtance, but one Fact, which was never yet underſtood to make New or repeal an Old Law; and it would be a very dangerous • octrine, to affirm, that one Fact done by the Apoſtles • nd thoſe Diſciples who were at Troas, and that upon a ſpecial occaſion, ſhould have the force of a Law, to repeal or alter one of the Ten Commands to all the World in all after Ages.

And this once was upon occaſion of Paul's being to depart on the morrow, (i. e. on Sunday.)

This was but once that Paul preached upon the Firſt day, bu • his conſtant Cuſtom was, to preach on the Sabbath days, Acts • 7. 2, and that upon every Sabbath day, Acts 18. 4. The other is pretended to be but once.

And not one word of inſtituting the Firſt day, or repealing the Seventh day.

And if we may humbly take a liberty of offering our we • ſence upon this place (as others do upon this and all the reſt o • the Scriptures) I further anſwer, that it is likely to me, that P • abiding ſeven days at Troas, (which ſome think was Troy, or the Country thereabout) Acts 20. 6.) kept (as his manner was, Act 17. 2. & 18. 4.) the Sabbath there, as his Cuſtom was, and in th • Evening, when the Firſt day began (as every other day of th • week did begin in the Evening, Gen. 1. 5, 8, 13, 19, 23, 31▪ the Diſciples came together to break Bread: And that it was thu • I think I have the Opinion of a whole Synod, Lucius Eccleſiaſ • cal Hiſtory V. Cent. 313 D. & 315. a, b, c, d, e, Baſileae, 162▪ Synodus Toletana.

Which breaking of Bread might be to receive the Lord's Suppe • together, or it might be only for common eating or ſupping tog • ther, for neither is poſitively or particularly expreſſed: And, may be it was common Eating, becauſe in the ſame Book of th • Acts, viz. Acts 27. 35, the ſame Greek word is uſed for Pa • breaking Bread (which was common Eating) in the Ship wi • the Centurion, Souldiers, and Seamen, who were Heathen • (whatever the other Priſoners with Paul were) which the Ser • of the Hiſtory there ſhews, was common Eating, and I take • be ſo underſtood by Expoſitors. And, in this very Chapter, v • Acts 20. 11, when Paul had broken Bread and eaten, he depart • which may be the ſame breaking Bread mentioned v. 7, but the ſame Greek word, and probably was common Eating. A • the ſame Greek word for breaking Bread is uſed Mat. 14. 1 • where Chriſt fed a Multitude with five Loaves and two Fiſh • which was before the Inſtitution of the Supper. And the ſa • Greek word is alſo uſed Mat. 15. 36, at another miraculous fee • ing of a Multitude; and Mark 8. 6, 19, which could not be • Supper, being before the Inſtitution thereof: So that comp • ring Acts 20, 7, with Acts 20. 11, and Acts 27. 35, and Mat. 15. 36, and Mark 8. 6, 19, it ſeems, it might be common Eating; but ſuppoſe it were the Lord's Supper, 'tis likely Paul having kept the Sabbath with them, as his manner was, and intending to be gone the next morning, (i. e. on Sunday morning) they met to have the Lord's Supper together, and after Supper, that Paul preached to them, and talked long, till break of day, and then departed, which ſeems to be Sunday morning.

But why the coming together of the Diſciples, v. 7, might not be, as Friends commonly do, (when a Miniſter or any other ſpecial Acquaintance intends to take a Journey in the morning) to ſupp with him over-night, I ſee no ſubſtantial Reaſon; which is a Sence obvious to common Underſtandings, as it ſeems, without Violence: Whereas the haling of this Text, to make a new ſtanding Law for the alteration of the Fourth Command, and for the ſetting up another day of the week, to be perpetually obſerved as a weekly Sabbath by all the World, ſeems all invented, and a meer force upon the Text. Nor does the Command and Inſtitution of the Lord's Supper need any Art to defend it; for, it is plainly and fully given and eſtabliſhed Mat. 26. 26, 27, 28, Mark 14. 22, 23, 24, Luke 22. 17, 18, 19, 20, which Inſtitution was alſo obſerved by the Apoſtles, 1 Cor. 11. 23, 24, 25. And this I add to avoid Slanders, which, unleſs God awe ſome men by his Word, I expect upon every point.

And upon this place, in Acts 20. 7, and upon 1 Cor. 16. 1, 2, and Rev. 1. 10, (which come to be conſidered in the next Objection) the three Scriptures, upon which the great, pious, and learned Aſſembly in the 21ſt Chapter of Conf. parag. 7, do, as I underſtand them, principally build their Opinion for the Firſt day.—For the other Texts cited by them, as Exod. 20, 8, 10, 11, Iſa. 56. 2, 4, 6, 7, Gen. 2. 2, 3, Mat. 5. 17, 18, ſeem to be againſt it; but what is ſaid in that Paragraph, That God in his Word, by a poſitive, moral, and perpetual Commandment, binds all men in all Ages, and hath particularly appointed One day in Seven for a Sabbath to be kept holy unto him, I think is right and true; but for the changing that day to the Firſt day of the week, I find not.

It may be remembred, the Greek word (Mia) ſignifies One, and (Eis, Mia, En) is rendered not the Firſt, but One, in our Tranſlation of the New Teſtament (as I take it) about an hundred times; and if it were ſo rendered here, One (day) of the week, it would ſomewhat abate this Objection; but I admit, that One day probably was the Firſt day.

And reading this Text, according to our Tranſlation, (the Firſt day of the week) I think this is certain, from that place, that Paul preached to the Diſciples; which probably was till the Evening after the Seventh▪ day Sabbath, and continued his Speech till midnight, v. 7, and till break of day, v. 11, being ready to depart in the morning (which probably was the morning) of the Firſt day, and then departed, v. 11, 13.

And if Paul departed and travelled, v. 11, 13, then this alſo will overthrow the Objection from this place, for Travelling and Sabbatizing do not well agree together, (excepting Caſes of Neceſſity or Mercy, which Mercy is alſo of ſome Neceſſity.) Which I think ſufficient Anſwer to this Objection.

And however, I do ſay, that here is not one word of inſtituting the Firſt day; no ſuch thing as any Command to obſerve it; no ſuch thing as altering the Seventh day: And where the plain Light of the Word doth not go before us, it is our Wiſdom (as I think) to ſit ſtill and be ſilent.

Obj. Another Objection is from 1 Cor. 16. 1, 2. Now concerning the collection for the Saints, as I have given order to the Churches of Galatia, even ſo do ye, upon the Firſt day of the week (Gr. one of the Sabbaths, or one [day] of the week): Let every one of you lay by him in ſtore, as God hath proſpered him, that there be no gathering when I come.

Anſ. 1. What that Order to the Churches of Galatia was, I cannot tell, unleſs it were to Remember the Poor, which he was forward to do, Gal. 2. 10, and Rom. 15. 26. And when this Collection for the Saints was to be made, I cannot tell, if it were to be upon one day of the week yearly, if that Scripture will bear that ſence, (but of yearly Collections nothing is there that I know expreſly written.) All Husbandmen, and moſt Tradesmen and Merchants (ſome few Caſes excepted) if they be diſcrete and diligent, may, about once in a years time, make ſome probable conjecture, how God hath proſpered them, and accordingly lay by in ſtore for charitable uſes: And ſome Callings▪ as Miniſters, Phyſicians, Lawyers, and divers Handicrafts▪ men, may weekly make a Judgment what they have gotten, and accordingly lay by for ſuch uſes; though I never yet knew the perſon that ſteddily practis'd that Rule: Some I have known, who have for many years lain aſide a tenth part of all they ſpent, as they ſpent what God beſtowed upon them, (beſides voluntary occaſional charitable Gifts.) For inſtance; if they took out Ten Shillings to ſpend, they laid aſide One Shilling; if Ten Pounds, they laid aſide One Pound; and ſo proportionably.

Anſ. 2. And whether that Order to the Church of Galatia were intended as an Order for all the Churches in the World, I find not written.

Anſ. 3. And if it was a general Order for a charitable laying aſide, yet it was no Order to obſerve the Firſt day.

Anſ. 4. And if it be an Order to lay aſide upon the Firſt day of the week, as the Objectors would have it, 'tis plainly an Order to caſt up their Accounts that day, and to tell their Moneys they have got, and to reckon how much their Stock is encreaſed, and what can be reaſonably ſpared from their neceſſary Expences, and deducting all Charges, which every perſon muſt well conſider that would diſcreetly lay aſide, as God hath proſpered him; which (as I ſaid) as I never knew or heard of any man that did upon the firſt day of the week, ſo I think the Advocates for the Firſt day will hardly allow, as proper Work for a Sabbath, nor yet is very conſiſtent with an holy Reſt upon that day, which yet ſuch muſt do, for ought I know, and more, who make that a general Order, ſuch ſtrange Inconveniencies do ariſe when the Scriptures are ſtrained beyond the plain meaning of them. The Order is, not to give to charitable uſes, or to diſtribute to the Poor that day, but that every one lay by him in ſtore; which certainly muſt be upon caſting up their Accounts; but whatever be the meaning of that place, as to Accounts on that day, the main drift of it is, that every one lay by him in ſtore, as God had proſpered him, that there might be a Stock ready to diſtribute to the Poor Saints as their Neceſſities required, which (in the general, ſometime or other) ſerious underſtanding Chriſtians, I think, do or ought. But, what one word is there in this 1 Cor. 16. 1, 2, for repealing, altering, or changing the Sabbath, or for aſſembling of the Churches, or for aſſembling any one particular Church, or for performing any manner of Worſhip upon this day? Let it be what day ſome would have it, but every one was to lay by him in ſtore, (i. e. every one (as it ſeems) aſunder,) ſo far is this place from that ſence ſome put upon it.

Read and Judge.

Obj. Another Objection is from Rev. 1. 9, 10. John was in the Iſle Patmos, for the Word of God, and for the teſtimony of Jeſus Chriſt, and was in the Spirit upon the Lords day, (Gr. En te Kuriake emera) and heard behind him a great voice, as of a Trumpet, ſaying, I am Alpha and Omega.

The Queſtion is, What day this was.

Anſ. 1. Some have thought this to be a yearly day, in Commemoration of the Birth of our Lord Jeſus Chriſt, which ſome think was in December, and therefore we in England, and a few others, who obſerve the old Style, keep the 25th of December; and the reſt of the Chriſtian and Romiſh World, in the Weſtern part of it, who obſerve any day upon that account, keep the 15th day of December, (i. e. ten days ſooner than we) in remembrance of it.

And ſome thought the day of Chriſt's Birth was in September; and I find in Gregory's Poſthuma, p. 164, that the day of Chriſt's Nativity was not in uſe till 532 years after: He ſays, the Alexandrians, Aethiopians, and Armenians hold, he was born the Sixth of January; and the Biſhop of Middleburgh, that he was born in April; Beroaldus, in October; Scaliger and Calviſius, that 'twas in September; Hoſpinian, that Chriſtians did not celebrate the 25th of December (as to Chriſt then born) but to make amends for the Satur • alia, p. 166. And as to the time of Chriſt's Birth, and the time of making the World, he ſays, there are forty ſeveral Opinions, p. 171. And which of theſe forty the World ſhould follow in ſo doubtful a matter, which was not in uſe in 532 yea • after Chriſt, and about which there are ſo many ſeveral opinions, who ſhall reſolve us? Which Gregory was a very learned man; and if theſe Matters of Fact be true about Chriſtmas-day▪ they may ſomewhat ſtumble Chriſtmas-day-men. But ſuppoſing • were in December, either thoſe who obſerve the 15th of December, or thoſe who obſerve the 25th, are certainly out in that obſervation; one of thoſe muſt needs be out and miſtaken, unle •• they will both yield, That if Men obſerve any one day upon th • account, it ſufficeth, no matter which; or, unleſs they will ſay▪ That if the Church in France or Rome command the obſerving the 15th there, that is the right day there, upon which Chriſt was born, becauſe the Church there ſays it. And if the Church here obſerve the 25th, that is the right day here, becauſe the Church here ſays it. By which large Rule other Churches may as well obſerve any day they pleaſe, but no one day at all being appointed (that I ever read of) in the Scripture, for commemorating the Nativity of our Lord: I know no good ground for obſerving any day upon that account.

Anſ. 2. Some think the Lord's day in Rev. 1. 10, is a yearly day in Commemoration of the Reſurrection of Chriſt, which is commonly kept upon Eaſter-day, which Reſurrection-day John and his Diſciples obſerved (if the Hiſtory be true) upon the Fourteenth Day of the Firſt Month, upon whatever day of the week it fell, according to the Jewiſh Account.

Anſ. 3. And ſome think the Lord's day in Rev. 1. 10, to be that Great Providential day in the latter days, when Chriſt will appear to plead the Cauſe of his Lordly Authority and Kingly Power, which (they think) John might ſee in that Viſion. And ſome may take it to be the day of Chriſt's Coming, which 1 Theſſ. 5. 2, is called ( 〈 in non-Latin alphabet 〉 ) the Day of the Lord, or the Lord's day, which day, Phil. 1. 6, 10, is called, the day of Jeſus Christ, and the day of Chriſt.

Anſ. 4. Some think the Lord's day in Rev. 1. 10, to be a Weekly day; of which ſort ſome have thought it to be the Firſt day of the week, which we commonly call Sunday, for which they alledge Eccleſiaſtical Tradition. Others think, if it be a Weekly day, that it is the ſeventh day of the week, for which they alledge divers Scriptures, and which is to be preferred in ſuch Caſes, (which God has thought fit to leave ſo undetermin'd as this in Rev. 1. 10.) either Tradition (if Tradition were for it) or the Scriptures collated with Rev. 1. 10, is much of the Queſtion between theſe two.

Now, as to the firſt Opinion, That the day in Rev. 1. 10, was an Anniverſary day, obſerved by John in remembrance of the Incarnation; or that it was an Anniverſary day obſerved by him in remembrance of the Reſurrection; I may ſay as in the caſe of Moſes's dead Body, Deut. 34. 6, No man knoweth of his Sepulchre to this day; ſo I ſay here, the Lord has no where in his Word certainly revealed what day this was, but has (as it ſeems to me, if we may be allowed humbly ſo to write) purpoſely hidden it; and if we may humbly enquire into the reaſon of that hiding it, the notorious Idolatries, Debaucheries, Uncleanneſſes, Blaſphemies, and great Wickedneſſes (to which God in his Word gives no Countenance) accompanying its obſervation, may ſomewhat reſolve us. As 'tis generally thought, the reaſon why the Lord did not make known where be buried Moſes, was, that his Body or Sepulchre might not be to the Iſraelites an occaſion of Idolatry, and conſequently of all other Wickedneſs, as it was in the caſe of Aaron's Golden Calf, Exod. 32. 4, 5, 6, 7, which Moſes burnt, powdered, and ſtrewed upon the Water, and ſo made it impoſſible ever to be found, v. 20.

But the main doubt from Rev. 1. 10, is, Whether it be a Weekly day, and what day of the week it is.

One of the great Writers for the Firſt day ſays, There is an Univerſal Teſtimony for its obſervation for Sixteen hundred years together; to which, if that Account were true, (which I think will appear after in this Book to be miſtaken) I anſwer, That from Lamech, Gen. 4. 19, to the Prophet Malachi, Mal. 2. 14, 15, which (as ſome compute) was about 2480 years together, Polygamy, or the having many Wives, was frequently practis'd by ſome eminent in the Church at that time, and was doubtleſs held lawful by them, for we cannot charitably ſuppoſe they commonly and openly lived in groſs Sins, and practiſed what they condemned in their Judgments as ſinful, and yet there were Laws in the Word at that time (as we now find) expreſly againſt it, as Gen. 2. 23, 24, The man and his Wife ſhall be one fleſh, and (after Lamech) Thou ſhalt not take a Wife to her Siſter during her life, Lev. 18. 18, for that two Wives at once for one man, they two would be to one another as two Siſters; and yet the having more Wives than one was for a long time practiſed, and little taken notice of (if at all) by the Prophets, who ſharply reproved other Sins of that People, till the time of Malachi, which ſinful practice is fully refuted by our Lord, upon occaſion of his rightly ſtating the Caſe of putting away a Wife, Mat. 19. 3, 4, 5, 6, Mark 10. 7, 8, They two (viz. the Man and his Wife, not they three, four, or five) ſhall be one fleſh; and by the Apoſtle, 1 Cor. 6. 16, Eph. 5. 3.

And ſo the Feaſt of Booths in Nehemiah 8. 17, was not obſerved, as ſome compute from Joſhua to Nehemiah, which was for about One thouſand years.

And for how many years the Seventh day Sabbath was before and under the Captivity turned into a Market-day, Neh. 13. 15, to 21, I know not, but 'tis there written, that their Fathers marketting upon the Sabbath, occaſioned the Captivity of Iſrael, and Iſrael, under their oppreſſing Perſecutors, was there particularly reproved for prophaning the Sabbath by Nehemiah; as I ſhall ſhew more under the twelfth Queſtion. So that Commands may be broken, and great and plain Duties may be long and generally omitted in the Churches, and great Faults committed, and yet Commands are ſtill Commands, and Duties continue Duties, and Sins are ſtill Tranſgreſſions of the Law; and as ſoon as God does give us the knowledge of any Duty, we ought to ſet about it; and when He diſcovers to us any Sin, we ſhould bewail it, and turn from it.

And, in Truth, the longer the obſervation of the Seventh day has been diſcontinued, if it had been for Sixteen hundred years together, (which Reckoning I think you may hereafter find diminiſhed) the louder the Lord in the Fourth Command doth call upon us to return to the Law and to the Teſtimony, the length of time wherein ſome Churches have given a Bill of Divorce to the Sabbath, being a ſtrong Argument to continue no longer in obſervance of the Firſt day, to which we never were married (that I find) by the Lord.

And ſuppoſing the Churches had all for a long time obſerved the Firſt day, and by Tradition taken it for the Lord's day, if they were long miſtaken, muſt they therefore perſiſt in that wrong Obſervation, and never be reclaimed? And, muſt no man dare, under pain and peril of many Reproaches and other Perſecutions and Ruin in this World (ſo far as Angry men can do it) practiſe it, or ſpeak or write a Word for it? For, all the Cry about the length of time (if it were true) has only this Force; that becauſe we have been out of our way for a long time, therefore let no man preſume or think to put us in our way again, which is no good Arguing upon the Road, nor in other Caſes, and why in this?

Anſ. 5. From Rev. 1. 10, it is plain, That John was in the Iſland Patmos, and was there in the Spirit, (i. e. in an Extaſie and Rapture of Mind) wherein the Underſtanding is raiſed and fixed in Contemplation of Divine things, which were afterwards to come to paſs in the Churches and the World: Which alſo, in part, was the caſe of Peter, Acts 10. 10, about the ſixth hour, but whether on the Sabbath I know not; and of Paul, 2 Cor. 12. 2, but whether on the Sabbath I know not; and often of the Prophets; and John being in the Spirit, was on the Lord's day. Now, to find out which day of the week this was (if it were a weekly day which is not written) I ſhall offer the beſt Evidence I can from the Word, Opinions in ſuch undetermined Caſes being only Conjectures, which I heartily ſubmit to the Word and better Judgments, who are awed by the Word.

From the Text or Context we find nothing very conſiderable on either ſide, that I know, and therefore to find out what day this is, ſhall collate other Scriptures; for, whatſoever is neceſſary to be known, and not expreſſed in one Text, is found in another; for, the Word of God is certainly compleat as to all neceſſary Truths. I find a great deficiency in my own Underſtanding and Memory, but nothing wanting in the Scriptures, and whoſoever is once poiſoned with Conceits that the Scriptures are defective, I do not wonder if ſuch run to any thing that is uppermoſt: For, as the Scriptures are given by Inſpiration of God, ſo they are able to make us wiſe to Salvation, 2 Tim. 3. 15, 16, 17. And he that thinks this Scripture, or any other Scripture, falſe, will be no Rule to me.

And here I may firſt recollect what was offered on the Third Queſtion, viz.

That after the Creation the Seventh-day Sabbath was inſtituted by the Lord Jeſus Chriſt, and by him was bleſſed and ſanctified, Gen. 2. 1, 2, 3, 4, and thence thus reaſon:

1ſt, That day which the Lord bleſſed and ſanctified, is the Lord's day, but the Seventh day of the week is that day which he bleſſed and ſanctified, therefore the Seventh day is the Lord's day.

That the Lord bleſſed and ſanctified the Seventh day, (and tha • he that bleſſed it was the Lord Chriſt) and that the Seventh day is the day he bleſſed and ſanctified, are expreſly proved by Gen. 2 2, 3, 4, and in the firſt, ſecond, and third Queſtions.

And if it be ſo, it ſeems to follow ſomewhat ſtrongly, that then the Seventh day is the Lord's day. Now, although all the days of the week are the Lord's, (that is) 'twas he that made that diviſion of Time into Seven days, and there ſtayed, and every day is his; yet he having peculiarly bleſſed, ſanctified, and called the Seventh day his day, and reſted upon it, and ſet it apart for Man to reſt on; and He having no where (that I can yet find in his Word) ſaid any ſuch thing of the Firſt day, or of any other day of the week, but only of the Seventh, I dare not ſpeak or think contrary to his expreſs Command and Word, and the Seventh day ſeems to me only to be, and to be by Him called, The Lord's day.

2. Another Scripture to prove, that the Seventh-day Sabbath is the Lord's day, is Exod. 20. 10, where the Seventh day is directly affirmed to be the Sabbath of the Lord, that is, the Seventh day is the Lord's Sabbath day, or the Lord's day of Reſt, or the Lord's day; and the like is in Deut. 5. 14, The Seventh day is the Sabbath of the Lord thy God.

Now, that which is the Lord's Sabbath day, I ſhould think, cannot well be denied to be the Lord's day, and it being his Sabbath day, does not make it ceaſe to be a day, or ceaſe to be his day; and if it be his day, then 'tis the Lord's day.

Or, we may reaſon thus; That day which the Lord commanded to be kept holy is the Lord's day, but the Seventh day is that day which the Lord commanded to be kept holy, therefore the Seventh day is the Lord's day.

Now, that the Seventh day is that day which the Lord commanded to be kept holy, appears from Exod. 20. 8, 10, and Deut. 5. 12, 14, 15. The latter end of that 15th Verſe is very cogent, For thus hath the Lord commanded thee to do; or, to make that day the Sabbath.

3. Another Scripture to prove the Seventh day to be the Lord's day, is Iſa. 58. 13, where the Sabbath is called the Lord's Holy-day, and the Holy of the Lord. I think no Writer has yet doubted, that the Sabbath there ſpoken of was the Seventh-day Sabbath then, and ſtill, obſerved by the Iſraelites; and it cannot be the leſs his day becauſe it is his Holy-day.

And if it be His day, then it is the Lord's day; and that which He calls his day, and ſays is his day, is certainly his day, and we ought to believe and acknowledge it to be his day. In which plain Arguments, I think, there is ſome ſtrength, though weakly expreſſed.

4. Another Argument I take from Mat. 12. 8, For the Son of Man is Lord even of the Sabbath day. And the like Mark 2. 28, The Son of Man is Lord alſo of the Sabbath. And the like in Luke 6. 5, Chriſt ſaith to the Phariſees, That the Son of Man is Lord alſo of the Sabbath: (Which places alſo farther prove Chriſt's Deity.)

That the Sabbath there in Matthew, Mark, and Luke ſpoken of is the Seventh day Sabbath, I think, is agreed by all Expoſitors, and appears in thoſe Chapters to be the Sabbath which the Iſraelites then obſerved, which was then, and is ſtill, the Seventh day of the week: And we find in Mat. 12. 5, that the Exception was taken by the Phariſees, as if Chriſt's Diſciples, by plucking Ears of Corn and eating them, had done that which was not lawful to be done on the Sabbath day, Mat. 12. 1, 2. And ſurely they did not object againſt Chriſt as breaking Sunday, (i. e. the Firſt day.) And ſo it muſt needs be the Seventh-day Sabbath that this Debate between the Lord and the Phariſees was about. And the ſame may be ſaid of Mark 2. 24, 28, and of Luke 6. 2, 3, 5, in which Scriptures it was the Jewiſh Sabbath that was in queſtion. And that the Son of Man, who is there ſaid to be Lord of the Sabbath day, is Chriſt, I think alſo certain, for that our Saviour uſeth this term of Son of Man about ſixty times in the Goſpel, and always of himſelf, and I think never with reference to any other man. And Chriſt is called the Son of Man by John, Rev. 1. 13, (but three Verſes from Rev. 1. 10.) from whence this main Objection is taken: And Rev. 14. 14, Chriſt is again called the Son of Man; ſo that the Son of Man in Matthew, Mark, Luke, and John, (who writ the Revelation) is the Lord Jeſus Chriſt, who is Lord of the Sabbath day.

As for thoſe who would interpret the Son of Man in thoſe places of Matthew, Mark, and Luke, to be ordinary Men, and ſo give ordinary men a Lordſhip over a Moral Law, as no ſuch thing is written, ſo I take that Interpretation to be wholly unſcriptural, and exploded by all ſound Expoſitors, and would give Men a Lordſhip over the Moral Laws, which would be a very looſe Interpretation.

And I take it to be plain, that by the Son of Man in Matthew, Mark, Luke, and John, is meant the Lord Jeſus Chriſt.

Then ſuppoſing the Sabbath mentioned by Matthew, Mark, and Luke, to be the Seventh-day weekly Sabbath, and the Son of Man mentioned by Matthew, Mark, Luke, and John, to be the Lord Jeſus Chriſt, which day then (if the Scriptures may be Judge) is the true Lord's day?

Whence I may thus reaſon; That day whereof Chriſt the Son of Man is Lord, is the Lord's day, but the Seventh-day Sabbath is that day whereof Chriſt the Son of Man is Lord, therefore the ſeventh-day Sabbath is the Lord's day. And if the Scriptures may and muſt reſolve the Caſe, and the ſeventh day be the Lord's day, ſure then there is an end of this Objection.

I know ſome put a very wrong Gloſs (as I think) upon theſe three plain Texts of Mat. 12. 8, Mark 2. 28, Luke 6. 5, and pretend, that the Son of Man's being Lord of the Sabbath, imports, that Chriſt the Son of Man hath power to change the Sabbath; by which Gloſs they do acknowledge, that the Son of Man there is Chriſt, and that by the Sabbath in thoſe Texts is meant the Seventh-day Sabbath, and that Chriſt is Lord of the Seventhday Sabbath, (which alſo farther proves Chriſt to be Jehovah) which no Chriſtian man can deny; but, that there was any Thought of changing it, there is not a tittle written: And if Chriſt's words had had that meaning, and the Jews (to whom he ſpake) had ſo underſtood him, they would ſurely have taken greater Offence at ſuch Doctrine, whereof there is not a word in thoſe Texts; where the Caſe was this in ſhort.

The Jews, by miſunderſtanding the true meaning of the Fourth Command, thought Chriſt broke that Law by working miraculous Cures on the Seventh-day, and that his Diſciples broke it, by plucking and rubbing Ears of Corn for their neceſſary Food upon the Sabbath day: This Miſtake of the Jews Chriſt (who gave the Sabbath, and who was and is Lord of it, and ſo beſt underſtood the true ſcope and meaning of the Law which he himſelf gave) reproves and rectifies, by a clear Expoſition of that Law.

When the Phariſees, Mat. 12. 1, 2, and Mark 2. 23, 24, 25, took exception againſt Chriſt's Diſciples, for plucking Ears of Corn, &c. as doing that upon the Sabbath which was not lawful, Chriſt referrs them to what they read about David's eating Shew-bread, which was only lawful for Prieſts, but, in caſe of neceſſity, was lawful for David to do, v. 4. And Chriſt, for farther anſwer, referrs them to the Caſe of the Prieſts in the Temple, who upon the Sabbath day did divers acts of much ſervile Labour, as offering Sacrifices, and many other things, which in their ſence would have been a Profanation of the Sabbath, yet being Labour appointed by the LORD, and about his then inſtituted Worſhip, the Prieſts in doing of it were blameleſs, v 5. And Chriſt farther tells them, that if they had known what that meaneth, I will have mercy, and not ſacrifice, Hoſ. 6. 6, they would not have condemned the Guiltleſs. And when in the Caſe of the man with a withered Hand, they asked Chriſt, Whether it were lawful to heal on the Sabbath day, Mat. 12. 10, and Mark 3. 1, 2, 5, Chriſt anſwers, What man having a Sheep fallen into a pit on the ſabbath day, will not lay hold of it, and lift it out? Ver. 11. This they themſelves would do, and they alſo knew, that the Life or Good of a Man was to be preferred before the Life or Good of a Beaſt; and ſo Chriſt appeals to them, as condemning themſelves in a Caſe which they allowed, that it was lawful to do well on the ſabbath day, v. 12, and cures the withered Hand, v. 14. ſee alſo his curing and defending the Cure of the Woman, who had an Infirmity eighteen years, on the Sabbath, Luke 13, 10, to 17, where all his Adverſaries were aſhamed of their falſe Gloſſes upon the Law of the Sabbath, v. 17.

We have alſo Chriſt curing (and defending that Cure) of the man who had a Dropſy, by the caſe of an Aſs or Ox fallen into a Pit on the Sabbath day, Luke 14. 1, 2, 5, and of a man who had an Infirmity thirty eight years, on the Sabbath, John 5. 5, to 9, and v. 16, at which the Jews took exception, v. 10, where the cured man carried his Bed on the Sabbath day, v. 9. See alſo John 7. 22, 23, where Chriſt defends his curing on the Sabbath; and John 9. 14, 16, Chriſt curing the Blind man.

By which frequent Counſels and Examples Chriſt did prove and demonſtrate, that the Law for obſerving the Sabbath did no way prohibit doing good on the Sabbath day, when Neceſſity or Mercy to Man or Beaſt did require it; as thoſe who need may read in all the four Evangeliſts at large. And thus Chriſt, as Lord of the Sabbath, who gave it, and who perfectly underſtood the ſcope and meaning of his own Law, gives a clear and ſound Interpretation and Expoſition of that Law.

But, as to changing the Sabbath day, there is not the leaſt tittle in thoſe cited places, or any where elſe, that I can yet find in the Scripture: So that ſuppoſing the Scriptures are able to make the Man of God perfect, and to make one wiſe unto Salvation, 2 Tim. 3. 15, 17. (which is true paſt doubt) I think they are ſufficient to reſolve this Doubt, Which is that Sabbath day the Lord would have us to keep holy. And upon the whole matter I take it to be evident, that by the Teſtimony of Chriſt, in Gen. 2. 4, and in the Moral Law, and by like expreſs Teſtimony of the Prophets of old, and of Matthew, Mark, and Luke, (three of the Evangeliſts) the Lord's day mentioned by John (the fourth Evangeliſt) is the Seventh-day Sabbath, and that only is pecu • iarly the Lord's day, and ſo called Rev. 1. 10. AndTradition. all the conſiderable Pretences to ſubvert this plain Law of Chriſt in the Fourth Command, and to apply the Lord's day to the Firſt day of the week (as far as I can gather) is meer Conjecture, Invention, and pretended human Tradition, into which he that travelleth but a little, may eaſily diſcover how • hoſe who go that wandering way, do loſe themſelves in endleſs Mazes, meeting with little elſe but Darkneſs, Contradictions, • nd Uncertainties: As for ſettlement and ſatisfaction to the Mind and Conſcience, it comes in no other way (that I find) • ut from the LORD, and his Word, and Holy Spirit: And, • my obſervation, there is no one thing has ſo much held up • is Conceit, that the firſt day of the week may be the day of • eſt, to be obſerved under the Goſpel, as the ſtealing away • e Name of the LORD's day from the Seventh-day • bbath, to which only the Scriptures do apply it, and giving • at Name to the Firſt day to which (the Scripture being Judge) does not belong. And hence it is that, when we appeal to the • riptures, thoſe of the other ſide finding the plain Inſtitution, • ommand, and Word of God againſt them, fly preſently to Tra • tion, by which Tradition (if God give me Strength and Lei • re) they may hereafter find a little to beat them out of that • old; and that Tradition is not full for them in this Caſe, as • think) they over-confidently pretend, but directly alſo • ainſt them.

Obj. Another Objection againſt the Seventh-day Sabbath is • m Rom. 14. 5, 6. One man eſteemeth one day above another, ano • r eſteemeth every day alike; let every man be fully perſwaded in his • n mind: He that regardeth the day, regardeth it to the Lord, • d he that regardeth not the day to the Lord, he doth not regard it.

And from Gal. 9. 10, 11. After ye have known God, or rathe • are known of God, how turn you again to the weak and beggarly El • ments, whereunto again ye deſire to be in bondage? Ye obſerve d • y • ▪ and months, and times, and years; I am afriad of you, leſt I h ••• beſtowed on you Labour in vain.

And from Col. 2. 8, 11, 12, 14, 16, where Chriſt is ſaid • o blot out the hand-writing of Ordinances, and to take it out of th • way, nailing it to his Croſs, v. 14. Let no man therefore judge •• in Meat, or in Drink, or in reſpect of an Holy-day, or of the new M •• or of Sabbaths, v. 16, which are a ſhadow of things to come, but t •• body is of Chriſt. And from theſe Scriptures ſome few of the Advocates for the Firſt day count the weekly Seventh-day Sabbat • to be abrogated.

Anſ. 1. But others of them, who are more wary, think theſ • places only applicable to the Ceremonial Sabbaths, for that, i • they ſhould reach all Sabbaths, they would reach alſo the Fir • day, if that were a Sabbath, and caſhier that alſo, and make e • ry day alike.

Anſ. 2. Rom. 14. 5, 6, Gal. 4. 10, name only days, not S • baths; and Col. 2. 16, does name Sabbaths (or weeks, as it m • be rendered, and I think ought ſo to be, as before) not the wee • ly Seventh-day Sabbath; and ſo all the weight of this Objectio • depends on their conjecture of the meaning of the word [Sabbath • in Col. 2. 16, which word [Sabbaths] in the plural number I fin • no where in the New Teſtament applied to the weekly Seventh▪ day Sabbath, which is there expreſſed by [the Sabbath] in the ſ • gular number only.

Anſ. 3. The Seventh▪ day weekly Sabbath was never in qu • ſtion (that I find) in any of thoſe Epiſtles, or any where elſe i • the Scriptures, to be abrogated or altered; and if there be • Queſtion there found about altering it, how can ſuch a ſence • impoſed? And if it were ever in queſtion, ſhew us where, for could never yet find it: And for any now to imagin the Apoſt • adviſedly threw down part of the Moral Law not queſtion • ſeems an hard Conſtruction.

The Jews made many Doubts about Circumciſion, and t • Ceremonial Laws, whereof we find ſomewhat in the Acts, a • more in the Epiſtles; but whether the Ten Commands we • ſtill in force after the death of Chriſt, there was (I think) no doubt.

Anſ. 4. Rom. 14. 5, 6, and Gal. 4. 10, may fairly be applied to other days than Sabbath days, and Col. 2. 16, to other Sabbaths or Weeks, and not at all to the weekly Sabbath; and this I take to be the true, and a good and full Anſwer to the whole Objection: Some of the converted Jews (and it may be of the believing Gentiles alſo) might make Conſcience to keep the Jewiſh Ceremonial Feaſt-days, and Faſt-days; others knew that Chriſt had abrogated them: And he that ſoberly conſiders Rom. 14. 1, 5, 6, and Rom. 15. 7, will find one main drift of the Apo • tle there to be, to prevent the Paſtors from debarring ſuch as • ade doubt about Days, from the Communion of the Church, which, it ſeems, ſome did or would have done) whom the Apo • tle directs ſhould be received: And the Weak there mentioned • eem to be thoſe who made Conſcience of uninſtituted Days; • nd ſome of the Galatians, Gal. 4. 10, thought the Ceremonial • aws ſtill obligatory, and ſo might by [Days] underſtand and ob • erve New Moons, as Holy and Feſtival Days, and by [Weeks] the • eaſt of Tabernacles, Num. 29, and by [Months] the firſt and ſe • enth Months, when they had Feaſts and Faſts; and for [Times,] • e Times of Firſt-fruits, &c. and for [Years,] the Years of Jubi • e, the ſeventh and the fiftieth years. And ſome of the Coloſſi • s, Col. 2. 16, might be corrupted with the ſame Conceits, about • oly Days, and New Moons, and Sabbaths, which Sabbaths I think) ought here to be render'd Weeks, as the ſame Greek • ord is render'd (John 20. 19, Luke 24. 1. Mark 16. 2, Mat. 28. 1.) • y Expoſitors, and by our Tranſlation of all the four Evangeliſts; • d ſo alſo 1 Cor. 16. 1, 2, and Acts 20. 2. And if this in Col. • 16, be (Weeks), then there is alſo an end of that Doubt; and • it be meant (Sabbaths) yet then by the whole Context there, • here the Apoſtle ſpeaketh of the Hand-writing of Ordinances, • hich Chriſt hath blotted out, and taken out of the way, nai • g it to the Croſs, Col. 2. 14. It muſt plainly referr to the year • Levitical Feſtivals, which being part of the Ceremonial Law • nd no part of the Moral Law) were all aboliſh'd by Chriſt. • nd this I humbly offer as plain, and that which I think may • ve others ſatisfaction.

Some think Gal. 4. 10, ſpoken againſt Aſtrologers, who obſerve times forbidden, Deut. 18. 10, 12, 14, Mic. 5. 12, J •• 27. 9, 2 Kings 23▪ 5. but I rather think the Apoſtle ſpeaks of, and means Weeks or Days, impoſed by the Ceremonial Law, and not at all ſuch days as are commanded by the Moral Law, whereof then there was no manner of doubt.

That Magiſtrates or private Chriſtians may ſet apart a day of Thankſgiving for ſome eminent Mercy, or of Faſting and Humiliation under ſome extraordinary Caſe, is not controverted, though ſuch as are yearly, or monthly, or weekly, ſoon degenerate into Form, Cuſtom, and Coldneſs. And I take this to be paſt doubt, that neither private Chriſtians, nor Magiſtrates, no • Churches, no, nor the greateſt Councils, ever could, ſince the time of Chriſt and his Apoſtles, have any power to make a conſtant, common, weekly day, holy; ſo that it ſhould be a Sin againſt God to labour thereon: Nor have any now a liberty to keep Jewiſh Holy-days.

But if thoſe places in Romans, Galatians, and Coloſſians do refer • to Ceremonial days, as days of Circumciſion, Col. 2. 11, 12, and other Days and Weeks before mentioned, which ſome of the converted Jews, having been educated in the obſervation o • them, might be ſtill fond of, and contend for; then they have no ſuch rueful Conſequences, as ſome few would draw fro • them.

And what if I ſhould add, Why may not the obſervation o • Days, blamed in thoſe Scriptures, be (amongſt others) the obſervation of the Firſt day, for worſhipping the Sun, which was lon • before obſerved by the Heathens? And, if the Firſt day ha • been then obſerved by the Churches of Chriſt, (which I thin • was not) or the Apoſtle's ſence in thoſe Epiſtles, had been •• level all days, he had by thoſe general words certainly (as it ſeem • levelled the Firſt day with the reſt; but as I think that was n • the Apoſtle's ſence, ſo I think alſo that the Firſt day was not at a • then obſerved by Chriſtians, nor by any that bore that Nam • for about One hundred years after, and that was one Sunday in year, in favour of Eaſter; and when a few were corrupted i • that matter, (for ſome Corruptions crept in very early, and Ant • chriſt began to work in the times of the Apoſtles, 2 Theſſ. 2. • the generality of Chriſtians obſerved the Seventh-day Sabba • (whereof more hereafter.) But if Sunday were then obſerved b • any Chriſtians, any man may well affirm, by ſuch an Interpretation as ſome would make, that thoſe Scriptures do abſolutely lay it aſide; and if Sunday were then laid aſide, it is wholly and for ever laid aſide.

Anſ. 5. Or, it may be thoſe places may referr to ſome other Heatheniſh Holy-days, and Bacchinals, as well as to Sundays, and to the Jewiſh Ceremonial Feſtivals, which ſome then, (as now) in compliance with thoſe under whom or with whom they lived, might obſerve, and think themſelves obliged ſo to do; or to have a Liberty to obſerve, without damage to that Liberty which Chriſt had purchaſed for them, Col. 2. 14, but this is ſomewhat uncertain.

Anſ. 6. And, that theſe Scriptures quoted out of Paul's Epiſtles, were never meant by him to aboliſh the weekly Seventh-day Sabbath, appears plainly from Paul's conſtantly keeping that day, as his manner was, Acts 17. 2, and every Sabbath, Acts 18. 4, (whereof before) for no man can charitably think, that Paul in • his Epiſtles forbids all obſervation of any days whatſoever, and ſo • he weekly Seventh day Sabbath, and yet that his own Practice • hould be recorded by the Holy Spirit, to be conſtantly; as is mentioned, Acts 17. 2, & 18. 4.

Anſ. 7. And beſides, Who can poſſibly underſtand the many Expreſſions in his Epiſtles in ſuch a ſence, wherein he commends • e whole Law (where he undoubtedly means the Moral Law) • s holy, juſt, and good, a part whereof was the Seventh-day Sab • ath, whereof alſo before?

Anſ. 8. The laſt Anſwer I offer to this Objection is taken • om Mat. 24. 20, 21, 22, 30, and the reſt of that Chapter; Pray • at your flight be not in the Winter, nor on the Sabbath day, (with • hich you may compare Mark 13. 18, 19, 20, 26, and the reſt •• that Chapter.)

Firſt, The ſooneſt time that Flight could referr unto was, the • eſtruction of Jeruſalem, which was about Thirty eight years • ter the Death of Chriſt, which, whether it were before or after •• ul's writing theſe Epiſtles (which I think not much material) do not certainly know:

But if the time of Flight there mentioned, referred to the Seaſon of any Deſolations then, and ſtill yet to come, then this Scripture in Matthew is the ſtronger for the Seventh-day Sabbath, though I think it fully ſtrong enough, by referring to Thirty eight years after Chriſt's Death; although divers Expreſſions in thoſe Chapters of Matthew 24, and Mark 13, (in my weak Opinion) may and do referr to ſome other great Periods of Time, and, I think, moſt certainly to Chriſt's ſecond Coming, Mat. 24. 29, 30, Mark 13. 26, (which anſwers the Queſtion of the Diſciples, Mat. 24. 2, 3.) and, it may be, to ſome other times of great Trials, which would come upon the Churches, whereof one may not be far off (but of that I have no certainty.) All which ſences of longer Times will carry the Obſervation of the Seventhday Sabbath till the Times there mentioned come, which are not yet come. But however that be, I think it is agreed, that Propheſied Flight was partly fulfilled upon the Romans beſieging and taking Jeruſalem, about Thirty eight years after the Death of Chriſt; and ſo the Sabbath by the Lord Jeſus Chriſt, in that expreſs Text, Mat. 24. 20, was not to be abrogated by his Death or Reſurrection, nor Thirty eight years after; which, I think, is as much as to ſay, Not at all, as long as the World ſhould laſt: And whenever the Deſolation Chriſt propheſied in that Chapter ſhould come, he directs his Diſciples, v. 3, to pray their Flight might not be in Winter, (the ſeaſon of Cold or Wet would greaten the Diſtreſs) nor on the Sabbath day, which they were commanded to reſt upon, and to keep holy, for ſuch a Tribulation would be heightned, if it fell upon a day whereon they uſed, and ought (without ſome real cogent neceſſity) to compoſe themſelves to an Holy Reſt. And for (eminently) gracious perſons, as the Apoſtles were, and all Believers in their meaſure are, by any hindrance (though lawful) to be diverted from any Ordinance of Chriſt, where they may ſedately enjoy Communion with Father, Son, and Holy Spirit, and that for a whole day together, is a matter to be deprecated.

Secondly, And that the Sabbath in Mat. 24. 20, was the Jewiſh Seventh-day Sabbath, I have the Opinion (I think) of all that write upon it, that it was the Seventh-day Sabbath they were to pray that their Flight might not be upon.

And I cannot now imagine, that Paul, in his Epiſtles to the Romans, Galatians, and Coloſſians, before mentioned, went about to abrogate what Chriſt had ſo confirmed. And upon the whole, I do think this one place of Mat. 24. 20, compared with Mark 13. 18, (which referrs to the like Caſes with Mat. 24.) is ſufficient to prove the Seventh-day Sabbath is not altered, but ought to be ſtill obſerved.

As for thoſe who think a weekly Seventh-day of Reſt was appointed in Paradice, and who acknowledge it to be ordained from the foundation of the World, before the entrance of Sin, and ſo belonged to all Mankind, and that a Seventh-day weekly was directly commanded in the Decalogue, wherein Vide Mr. Hughes Treatiſe of the Sabbath. the Law of our Creation was revived, and ſo diſtinguiſhed from all Ceremonial Ordinances; and ſo having no Concern in thoſe fore-cited Paſſages in Romans, Galatians, and Coloſſians, (which with much more cannot be fairly denied) we ſhall eaſily agree with them, provided they will withal admit (which, we think, upon what has been ſaid, cannot be denied) that the weekly day firſt ordained, Gen. 2. 2, was not only a Seventh day, but was the Seventh day, and no other day of the week; and that the Fourth Command doth appoint the ſame ſucceſſive Seventh day, which was firſt commanded, which was alſo obſerved, as before.

And we now find much of this Controverſie to be reduced by many (except one, who ſtill mainly builds upon Traditions) to this; Whether The ſeventh or A ſeventh day be required in the Fourth Command; which, to the Impartial, will reduce the Queſtion into a narrow compaſs; for, no man can deny The ſeventh to be A ſeventh, (i. e. the Seventh-day Sabbath to be a Seventh day of the week) and yet that admitted, would almoſt end this part of the Controverſie. And the Fourth Command ſpeaks not of A ſeventh, which is one of the ſeven, but The or That ſeventh day which Chriſt reſted upon after the Creation.

And thoſe above mentioned finding the great miſchief of making any Breach upon the Ten Commands, which are ſo often aſſerted throughout the Old and New Teſtament, they now inſiſt on this; that theſe words [Remember the Sabbath day, to keep it holy] is the ſum and ſubſtance of that whole Command; and they reduce that to [Remember a Sabbath day, to keep it holy;] and then knock off The ſeventh day, as the Romaniſts leave out the ſecond Command againſt worſhipping of Images; whereas the words uſed in the Fourth Command are ſuch as ſhould ſtay all Conſtructions which would change the Seventh day, and are ſuch as do not leave the leaſt Pretence or Colour for ſuch a Change.

The words are, Exod. 20. 10, The ſeventh day (is) the Sabbath of the Lord thy God; the leaving out the Verb (is) in the Hebrew (I conceive) imports, (as is common in that Tongue) that it was, is, and will or ſhall be the Sabbath.

And thoſe who would tranſlate it (A ſeventh) as they therein depart from our Engliſh Tranſlation, which herein rightly renders it (The ſeventh) ſo, I think, they manifeſtly depart from the Hebrew Text.

And we think the [H] In Haſhabbat, Exod. 20. 8, at the beginning of the Command, and v. 11, at the end of it, to be emphatical, that is, an earneſt, expreſs, and forcible ſignification, that the Holy Spirit here means that very Seventh-day Sabbath which was firſt inſtituted, Gen. 2, and that very day mentioned in the 10th and 11th Verſes, is to be kept holy; and the day that is to be kept holy, is the or that Seventh day, (which two [H's] in v. 8, & 11, do referr to one another) the Sabbath to, for, or of Jehovah thy Aelohim.

'Tis not A ſeventh day is the Sabbath, but The ſeventh day is the Sabbath; and leſt there ſhould be found ſome who would curiouſly diſtinguiſh a ſeventh part of time from the ſeventh day expreſly commanded, and by ſo ſubtile and plauſible a diſtinction enervate the Command, and transferr the reſt of the ſeventh day to ſome other day of the week at their will and pleaſure, as, either to the firſt day of the week, as ſome Heathens and ſome Chriſtians do, or to the ſixth day of the week, as the Mahometans do. To ſtop up all ſuch Gapps, which one would think largely provided for by the former words of the Command, and to leave it beyond all Doubt and fair Diſpute, with ſuch as acknowledge the Law of God to be a Rule to walk by, (who generally are ſuch as we now reaſon with) the Lord has, I think, made ſure work againſt this Objection, in v. 11, where he graciouſly condeſcends to give us a Reaſon why we are to keep holy the ſeventh day, becauſe in ſix days he made theſe Heavens (which we ſee) and this Earth (which we ſtand and lye upon.) And here Oppoſers will certainly admit the two 〈 in non-Latin alphabet 〉 to be emphatical, and not at all to referr to any other Heaven and Earth, in the Moon, or elſewhere: And He did quietly reſt in that (viz. in that Seventh) day, 〈 in non-Latin alphabet 〉 , Bajom; where the 〈 in non-Latin alphabet 〉 (the H) is compenſated by Daggeſh) The or That ſeventh; wherefore he did bleſs the or that day of the Sabbath, or the ſame weekly Seventhday Sabbath, whereon He firſt reſted, and whereon He only reſted, and not at all upon the Firſt day of the week: Which never any man has yet affirmed, or ſo much as (that I know) pretended. And it ſeems to me impoſſible for any but God only, who is infinite in Wiſdom, in ſo few words, ſo warily, ſo ſtraitly, and with like exact Wiſdom and Circumſpection, to ſecure any thing by words as this Command (in the body of the Ten Commands); and, the very Seventh day (in the heart of the Fourth Command) is ſecured by Chriſt againſt this new Conceit and Cavil of A ſeventh, and not The or That ſeventh: Such ſurely deal over-ſlightly, and ſomewhat quibble with the word, who take ſuch a liberty to turn (The) into (A), and ſo to overturn the commanded day, and to lay it aſide, and then to ſet up another Day of Reſt every week; which (as has been ſaid) we do not find commanded by the Lord; when they certainly know, that the Day obſerved in obedience to the Fourth Command, by the Iſraelites and Proſelytes, was the Seventh day, and no other, and the Sabbath and Seventh day did both reſult in the weekly Seventh-day Sabbath, and both relate to the firſt Sabbath, Gen. 2, ordained by Chriſt, which they know was the Seventh day, and no other day of the week: And whoſoever (not over-prejudic'd) does read this Command, I think, will find this ſtrongly there enforced, viz. That the weekly day the Creator reſted on, is the very day to which this Command referrs, and that all the World, who have and receive the Word, do know, and confeſs, was not the firſt, nor ſixth, but the ſeventh day of the week, and that day only, and no other day; and upon this I do inſiſt.

And here I commend to the Reader Heb. 8. 10, where the Lord promiſes to put his Laws into the Minds: of his People, and to write them in their Hearts, which is called a new Covenant, v. 8, with which we may compare Jer. 31. 33, which Law promiſed to be written in our Hearts, I think, is the Moral Law, which Moral Law is the Ten Commands, whereof the Fourth is one: And with how many Diſtinctions muſt the Word, the Promiſes, New Covenant, and Command be mangled, to be accommodated to ſuch a new ſence of the Firſt day? Which change of the day (well conſidered) may be one cauſe of the Iſraelites ſtanding off from Chriſt; Who will be converted, grafted into Chriſt, and ſaved by him? Rom. 11. 7,—26.

And, I hear, ſome of late, in defence of the Firſt day, have poſitively affirmed, that the Firſt day of the week is the Seventh day of the week, and ſo the very day which the Letter of the Command requires; by which Rule that which the Word calls the Seventh day, ſhould then become the Sixth, and the Sixth the Fifth, and ſo all the days in confuſion, and all the Jews and Chriſtians hitherto in the World out in their reckoning of Seven.

Whilſt I was conſidering this Queſtion, a learned Manuſcript was ſent me from an unknown Author, who, to maintain the Firſt day of the week to be the Seventh day, by the Fourth Command, ſays to this effect; That we ought to invert the Days, (i. e. to reckon them backward) and then that which the Scriptures call the Seventh day is the Firſt, the Sixth the Second, the Fifth the Third, the Fourth the Fourth, the Third the Fifth, the Second the Sixth, and then the Firſt is the Seventh; ſo great contrariety there is, and muſt needs be, in defending a Paradox.

Obj. and Anſ. Some farther object, That the Sabbath was a Type, and withal acknowledge it a Type of that Reſt which is above with Chriſt, in the upper World; which we ſhall eaſily admit, provided ſuch will admit alſo (what we think cannot be denied to Types) that the Sabbath, which is the Type, continue till Heaven the Antitype do come.

Obj. and Anſ. Thoſe who build the whole of this Change upon the Authority of the Church, and not upon the Word, (which Word is againſt them) who are very eminent, may take this ſhort Anſwer: That if the Church have Power to change one of the Commands, the Conſequence is plain, why may not the Church change more? If any one of them be left to the Diſcretion of the Church, certainly all are expoſed (as was ſaid before.)

Obj. and Anſ. Some Objectors there are, who miſunderſtanding certain general Expreſſions in Paul ▪s Epiſtles, about the Law, miſapply them againſt the Ten Commands, and ſo lay aſide all the Moral Law; which general Expreſſions are evidently meant of the Ceremonial Laws, and may ſometimes be written againſt ſome then erroneous Conceits of Juſtification, by obedience to the Moral Law. And others taking advantage of ſome incautelous Writings, about the Privileges purchaſed by Chriſt, have that way attempted to throw down the Ten Commands, (a Doctrine which would ſurely pleaſe many in this debauched, licentious, and erroneous Age, if it would hold) and ſome of theſe (with the Law) take away the Old Teſtament.

Obj. and Anſ. One thinks the Decalogue is not at all in force to the Gentiles, and thinks the Preface to it, Exod. 20. 2, (I the Lord thy God, which have brought thee out of the Land of Aegypt, out of the Houſe of Bondage) was to ſhew, that it (only) concerned the Jews. Whereas if we conſider, that the Church then in Aegypt was the Church of Chriſt, and that Deliverance was of the whole then viſible Church of Chriſt in the World, amongſt whom there were alſo many Gentiles, as well as Jews, I think it may be allow'd, that the Preface concerns all Chriſtians; and that Deliverance (expreſſed in the Preface (as before) ought to be celebrated in all After-ages, by all Chriſtians in the World, whereof there is often mention in the Pſalms, and other Scriptures, and ſo that Conſideration from the Preface does not leſſen the Obligation of the Decalogue upon the Gentiles, but ſtrengthen it.

And for the Obligation of the Decalogue, when I find Chriſt ſo directly confirming the Law, Mat. 5. 18, and Luke 16. 17, (by which Law is underſtood the Decalogue) I think I ought not to be over-ruled by any man's contrary Opinion, whatever eſteem I have of thoſe who thus write, and of many uſeful things written by them. Mark 10. 19, and John 14. 15, If ye love me, keep my Commands: By which Commands the Decalogue is generally underſtood.

I do believe that Text, Bleſſed are they who do his Commandments, Rev. 22. 14, relates to the Ten Commandments.

And thoſe general Expreſſions about the Law, in the Acts and Epiſtles, will be better underſtood if we reflect upon the occaſion of them.

In Acts 15. 1, certain men taught the Brethren, Except ye be circumciſed after the manner of Moſes, ye cannot be ſaved: Where it was Circumciſion and the Ceremonial Law that was in queſtion, not the Moral Law; the Ceremonial Laws were as a burthen lain aſide by the Death of Chriſt, and by the Holy Spirit; as is plain in that Chapter. And when Paul, Acts 21. 17, 18, 21, came to Jeruſalem, ſome told him, that many Thouſands of the Jews, who believed, were zealous of the Law, (i. e. of the Ceremonial Law) and were informed of Paul, that he taught the Jews which were among the Gentiles, to forſake Moſes, that is, the Ceremonial Laws given by Moſes, ſaying, They ought not to circumciſe their Children, neither to walk after the Cuſtoms; and then they adviſe Paul to purifie himſelf, to remove that Objection; to whoſe Advice Paul yields, v. 24, 25, 26, which occaſion'd the Commotion, v. 27, 28, Crying, Men of Iſrael help, this is the man that teacheth all men every where againſt the Law (i. e. the Ceremonial Law) of Purifications and Offerings, v. 26. And yet theſe Texts ſpeak of the Law in general, but cannot be underſtood as meant of the Ten Commands, becauſe the Ten Commands were not in diſpute.

The Law which concerned Circumciſion and Purifications, with their Offerings, (which were all ceremonial) was that only then in queſtion, and ſo becomes applicable to that Law in queſtion, and not at all to the Ten Commands, or any jot or tittle of them, which were not in queſtion, which (as before) ſtand fully eſtabliſhed. And this Difference the Occaſion and Context do beſt explain; and this in Acts 21, is an Inſtance may open divers Expreſſions about the Law in ſome of the Epiſtles; for Paul, in thoſe Primitive▪ Times, when the Ceremonial Law was freſh in memory, and the Goſpel newly preached, had much ado to remove the firſt▪ converted Jews from Circumciſion and other Ceremonials; as we find in his Epiſtles, 1 Cor. 9. 19, 20, where in the 20th Verſe, Law, as I think, referrs to the Ceremonial Law, where to the Jews he became as a Jew; and in the 21ſt Verſe, Law referrs to the Moral Law, which, unto Chriſt, Paul was under: And in other Caſes Paul, to preſerve the Liberty he had in Chriſt Jeſus, ſays, Titus was not compelled to be circumciſed, Gal. 2. 3, 4, Acts 16. 3. a Liberty which Chriſt has purchaſed for his People, to be no longer in Bondage to the Ceremonial Laws: And upon this Difference we find Paul withſtanding Peter to the face, Gal. 2. 11, 12, (which in a good caſe may ſtill be done to others, though otherwiſe—never ſo eminent.) And as to this Caſe of Circumciſion, Paul effectually lays that aſide, by ſaying, that if ye be circumciſed, Chriſt ſhall profit you nothing, Gal. 5. 1, 2, 3, 4, for, thoſe who were for Circumciſion were Debtors to the whole Law (i. e. to all the Ceremonial Law) and therefore he there adviſes them to ſtand faſt in the Liberty wherewith Chriſt hath made us free, and not to be entangled again with that Yoke of Bondage.

It may be alſo ſome amongſt the Jews had ConceitsJuſtified not by the Law. of being juſtified by the Law, of ſuch Paul ſays, they were fallen from Grace, and that Chriſt was become of none effect to them, Gal. 5. 4, which Saying of Paul is true, Let their conceit referr to what Law it would, for if Righteouſneſs be by the Law, then Chriſt is dead in vain, Gal. 2. 21. It ſeems, ſome of the Jews thought, if they were circumciſed, and obſerved the external and ceremonial part of the Law, they ſhould be ſure to go to Heaven; and if they were that which we call Morally Righteous, and as concerning the Law (as Paul ſaid of himſelf) blameleſs, they thought then, as the Romaniſts do now, that their Works would ſave them. And the Romaniſts think alſo they may ſupererrogate, whence ariſes the Doctrine of Merits of the Saints, and Indulgences, whereas true Juſtification is, and ever was, only by Faith, viz. by Chriſt and his Righteouſneſs, by Faith in whom Abraham was juſtified, Rom. 4. 3, 9, Gal. 3. 6, Jam. 2. 23, to whom the Goſpel was before preached by that word, In thee ſhall all Nations be juſtified, Gal. 3. 8. And yet all this Doctrine about Juſtification by Faith doth no way hurt or touch the Doctrin of Obedience to Chriſt's Ten Commands, nor ſet any man at liberty to ſin in any thing, as ſome weakly, and others maliciouſly would inferr, for of that true Faith, univerſal and ſincere conformity to the Laws of Chriſt, (i. e. to the Ten Command • ) is the Evidence and conſtant inſeparable Companion, and ſo by works Faith is made perfect, Jam. 2. 22. And, 'tis by Faith a Believer goes when God commands him, Heb. 11. 8, (and this I write alſo to avoid Slanders.) And on this Subject the generality of Proteſtant Miniſters have written very well; and if any dream that Paul made void the Moral Law by preaching up Faith, God forbid, (or be it nor) as the Greek imports: Yea, he eſtabliſhed the Law, Rom. 3. 31. And 'tis, as I have thought, obſervable in the 2 Pet. 3. 15, 16, 17, Peter ſpeaking of Paul and his Epiſtles, ſays, in which are ſome things hard to be underſtood, which they th • t are unlearned and unstable wreſt, as they do alſo the other Scriptures; Beware therefore, leſt ye alſo being led away with • he errour of the Wicked, (i. e. the Lawleſs, the Greek is Atheſm • n, from Theſmos, a Law) fall from your own stedfaſtneſs. And about the Law there are many Errours, and this is an Age wherein Anomy or Lawleſneſs, as to God's Commands, abounds; which Anomy is rendered Iniquity, Mat. 7. 23. & 13. 41, and in many other Texts in the New Teſtament, Mat. 23. 8, Rom. 6. 19, Antichriſt is called that Lawleſs one, the Myſtery of Anomy, 2 Theſ. 2. 3, to 10, and the Law (i. e. the Moral Law) is good, and is made for the Lawleſs, 1 Tim. 1. 8, 9. And certainly, it behoves us no longer to yield to this Lawleſneſs, becauſe the Lord Jeſus Chriſt gave himſelf for his People, that he might redeem them from all Anomy or Lawleſneſs, Tit. 2, 13, 14, from all manner of Contrariety in Principle or in Practice, in whole or in part, to Chriſt Laws, (i. e. to the Ten Commands, which Paul conſented, were all (without excepting the Seventh day) holy, juſt, ſpiritual, and good, in which after the Inner man he delighted, and which he ſerved, (i. e. yielded Obedience to it; which Commands he that keepeth (without excepting the Seventh day) loveth Chriſt, John 14. 21, & 1 John 2. 3. Which Commands ſome laying aſide, hold the Tradition of Men, and the Commandments of Men, and ſo lay aſide the Commandments of God, Mark 7. 7, 8.

The Law our Lord has given us in the Ten Commands is excellent, which abſolutely requires in All all manner of true Love to GOD and Man, on which Two Commands (which include the Commands of both Tables, i. e. all the Ten Commands) hang all the Law and the Prophets, Mat. 22. 37, 38, 39, 40.

Obj. As for ſuch as think that the Bleſſing and Sanctification in the Fourth Command are not appropriated to the Seventh day, but to the Sabbath day, becauſe of the words there, Wherefore the Lord bleſſed the Sabbath day and hallowed it, and ſo think the change of the Seventh day to be thereby inſinuated:

Anſ. The expreſs words of the Command, Exod. 20. 10, are, The ſeventh day (is) the Sabbath of the Lord thy God; and ſo the Seventh day was that day, and that Sabbath day which he bleſſed and ſanctified: Read the Command, and Judge, and the Seventh day is there twice named.

Theſe I take to be the great Objections, and were it not that the Firſt day hath got poſſeſſion of the Names which belong not to it, and had we not been generally educated in this Miſtake, wherein alſo ſome of us have lived long, and ſo are rivetted, and this defended by Writers of Renown in the World, I ſee little difficulty in this Queſtion, if the Scriptures (as they ought) be the Rule to judge it by.

As to the time when the Sabbath doth begin,Sabbath when it begins. I conceive it not to be at Midnight, nor to end at Midnight after, (when we generally ſleep) according to the reckoning of this Kingdom; nor at Noon, as ſome other Countries reckon; nor in the Morning, when we uſually riſe, as upon other days, and ſo to end at Night, when we uſually go to Bed, as upon other days, as others reckon; but upon the Evening before, and ſo to the Evening after, as the Lord reckons the Days to begin and end, Gen. 1. 5, 8, 13, 19, 23, 31. and Gen. 2. 1, 2, 3, and I do no where find that firſt Diſtribution of Days altered or diſtributed by Him; wherein Mr. Shepherd (in the latter end of his learned Book for the Firſt day) having done very well, I referr the Reader (who makes any doubt thereof) to him, for farther ſatisfaction in that, if need be.

As for the manner of keeping holy the Sabbath day, there is in Principle no great variety of Opinion or Practice amongſt the Proteſtants, but what an ordinary Underſtanding, who is willing to live by Rule, may with a little help reſolve; although I have known ſome over-ſtrict, and many overlooſe therein: And it ſeems, in ſhort, to lye in a lively ſpiritual Converſe with the Father, Son, and Holy Spirit, in private Duties and publick Ordinances, (where they may be had) and in a Holy Reſt all that day, ſaving only nightly and dayly emergent Caſes of Neceſſity and Mercy, for Men and Beaſts, Sick and Well, which generally are well ſtated by the Miniſtry of the Goſpel.

For, that which I enquire is, Whether the Law of the Fourth Command, as to the Seventh-day Sabbath, be repealed or altered by any Word of God: Which Enquiry may be allowed to one that is no Miniſter, and indeed to every Chriſtian whoin in Practice it equally concerns with me.

As to the publick Worſhip of that day, I think itEabbath Worſhip. worthy ſome farther Enquiry, Whether that Worſhip ſhould not be twice as much as the Evening or the Morning Worſhip ordinarily is; and, Whether all that Publick Worſhip of the Sabbath ſhould not be performed at one Publick Meeting: Which Evening and Morning-Worſhip in their proper Seaſons is not to be intermitted upon the Sabbath day; and for this ſee Num. 28. 3, 4, 8, 9. And I cannot, upon the ſudden recollect, from the Old or New Teſtament, any light of two diſtinct publick meetings of the Churches, one before Noon, and the other in the Afternoon, as Standing-Duties of the Sabbath day, and as diſtinct from the Evening and Morning-Worſhip; but this I ſubmit to farther Enquiry. We have one Pſalm for the Sabbath day, (Pſal. 92) and but one expreſly appointed for that day, (that I find) although the reſt of the Pſalms may be uſed on that day, as the reſt of the Scriptures. And as to the time of that one Publick Meeting and Worſhip of the Churches, upon the Sabbath, I think it would be enquired, whether the Direction we have about it be not towards Noon; which ſeems to be the time of feeding and reſting ſpiritual Flocks, Solomon's Song, ch. 1. v. 7. Evening and Morning, and at Noon, will I pray and cry aloud, Pſal. 55. 17. And Daniel kneeled upon his Knees three times a day, and prayed, and gave Thanks before his God, as he did afore-time, Dan. 6. 10, 13. which (as I take it) were the three ſtated times of Worſhip among the Jews, but what certain Rule the Jews had from God, as to their daily preciſe times of Evening and Morning. Worſhip, I know not, but only Evening and Morning, Exod. 29. 39, 41, 42, 43, 45. Num. 28. 4, 8. When the Holy Spirit was given to the Diſciples, it was the third hour of the day, (which was our Nine of the Clock) Acts 2. 3, 4, 15. And Peter's Viſion was about the ſixth hour, Acts 10. 9, (which was about our Noon.) And Peter and John went into the Temple at the ninth hour, the hour of Prayer, Acts 3. 1, for the Hebrews accounted the twelve hours of the day thus; our ſix of the Clock in the Morning was their firſt, our ninth their third hour of the day, our twelve of the Clock at Noon their ſixth hour, our three of the Clock in the Afternoon their ninth hour, our ſix of the Clock at Evening their twelfth hour (as Scholars know); ſo that their ſixth hour was Noon, and Peter's Viſion was about Noon. And Cornelius was praying about the ninth hour, Acts 10. 30. But whether that of David, or Daniel, or Cornelius, or this of Peter and John, were upon the Sabbath, (being not directly written that I know) I cannot tell: And although we have ſo much of our LORD's conſtant keeping of the Sabbath, (as his manner was) and of Paul's keeping the Sabbath (as his manner was) yet I do not remember any Inſtance of their publick congregating or preaching above once upon that day. But this alſo I ſubmit entirely to the Word, and to farther Enquiry.

But if that be the Mind of Chriſt which he has directed in his Word, I think there is much to be ſaid for it, as accommodated to the ordinary Caſes of Mankind, both ſpiritual and worldly; and I am credibly informed, that in ſome parts of England Chriſtians do meet but once upon the Sabbath day.

As for Tradition, I mean, ſo far as I can weaklyTradition. gather from my ſmall Stock of Books, about the Seventh-day Sabbath, when the obſervation thereof ended, and about the Firſt day, when the obſervation thereof began amongſt any Chriſtians, (hoping the World may hereafter have a more exact account thereof (if need be) from ſome one or other, who has better Abilities, a better Library, and more Youth, Strength, and Leiſure, whom the Lord may raiſe up) I ſhall offer ſuch broken imperfect Collections as I can, after ſo many Removes of my little Study (by the Diſtreſſes of this Age.) But this I premiſe, that my own cleareſt ſatisfaction, that the Seventh-day Sabbath is not altered, came by the means of the Scriptures, and the Writings of the moſt Conſciencious and Learned for the Firſt day; and after all, I am of this opinion, That the Sabbath cannot be repealed or altered, but by the ſame Power and Authority which firſt commanded it, which was our LORD himſelf. As for me, it was (as I remember) ſome years after I was convinced of the Seventh day Sabbath, before I had ſeen any Book that was written for it, or before I had ſpoken with any perſon that was for the obſervation thereof; and • did and do find, that the ableſt Writers (in my weak Opinion) for the Firſt day, have with that ſoundneſs eſtabliſhed the Ten Commands, and their abiding Obligation to the end of the World, and then by Conjectures have endeavoured to bring in • he Firſt day, that the more I ſee, the more I am confirmed, • hat the vulgar Opinion for the Firſt day is a vulgar Error, which wants nothing to remove it (as I humbly apprehend) • ut only the time when Chriſt will, by his Spirit, give an effica • y to his plain Command and Word; which Firſt day has this Evidence of its weak Foundation, that while ſome of the moſt • earned do what they can by Writing and Practice to ſupport • , they often beget new, and confirm old Doubts about it, and • diſcover the Duſt they raiſe to darken the Queſtion, to be • ut Duſt, and ſhew the Sandineſs of the Ground upon which • hey build that Change: And one ſure way to convince an impartial enquiring Mind (who has leiſure enough) is to read Mr. Hughes and Mr. Shepherd's Treatiſes about it, wherein a plain Mind may diſcern ſo large Conceſſions about the Obligation of the Moral Law, as ſeem to me to anſwer all Objections; beſides the great Contrariety there is amongſt the Writers for the Firſt day, wherein he that will obſerve the Order of Time wherein their Books are written, may find (eſpecially now of late, that the laſt Book printed for the Firſt day is ordinarily a tacite Anſwer to that which was laſt printed before it for the Firſt day; as two eminent Writers for the Firſt day (as it ſeems to me in anſwer to Mr. Hughes (without naming him) and to one another, do ſhew (whereof ſomewhat before); by which 'tis evident, they think ſome hurt the Cauſe they write for; and no two (that I know) of the many that have written have yet agreed upon the Grounds of its Obſervation: And now, at laſt, it is openly avowed by one of the greateſt of all the Writers for the Firſt day, that it is not inſtituted by the Scriptures: By which words, I think, he gives up this Cauſe; for, if it be not inſtituted by the Scriptures, and conſequently not by Chriſt, or by his Apoſtles, or by the Holy Spirit there, by whom, when, and where was it inſtituted? Who but Chriſt has Power to inſtitute a Sabbath day, or to alter his Inſtitution? To whom has Chriſt given any Authority to alter one Iota or Tittle of the Moral Law? Who are they that are bound to obſerve a weekly day not inſtituted by Chriſt in the Scriptures; or are bound to lay aſide what he has there inſtituted, becauſe of Private Mens Sayings and Writings?

And how this Law for the Firſt day, being an Univerſal Law, and endeavoured to be impoſed on the Univerſal Church, can be excuſed from an high Uſurpation of the Divine Authority, and from an accuſing Chriſt, as if he had not ſufficiently done his Work, I know not: And whatſoever ſome write for Obedience to their Inventions, I cannot imagine they think any ſha • be condemned or blamed by Chriſt at laſt, for not doing wha • he has not required in his Word, or that they would have u • live by the Rule of Tradition, when they know and acknowledg • we muſt be judged by another Rule, viz. by the Word. An • that the Word of God, which we have, is the Rule by which a • Worſhip, Doctrines, Converſation, Diſcipline, and all Mankind • are to be tryed in this World, and ſhall be finally judged at la •• I take to be the great Chriſtian Principle, as to this, and th •• which (as far as I can recollect) is generally avowed by all the ſound Proteſtants that I have read or known in the World. And I ſhall not wonder if ſome men, under the colours of Tradition, uſurp the Divine Authority againſt the Firſt Command; and if ſuch write and plead for what, I think, I can ſhew is forbidden in the Second Command; and if they break in upon all the Commands, for all which Men may eaſily plead Tradition, all Ages, more or leſs, having brought forth ſome Tranſgreſſors of all the Commands, which to ſuch Arguers are Hiſtorical Evidences for ſuch Practices.

But, follow no man farther than he follows Chriſt.

And there is no Principle more evident and univerſally confeſſed by all the Reformed Chriſtians, than that whatever God commands us in his Worſhip, or otherwiſe, that we are to do, be the things themſelves in our Eye great or ſmall: And when Men can bind God's Promiſes of Aſſiſtance and Acceptance to their Inventions, (whether they be days or any thing elſe in his Worſhip, or other Duty of Man) then (and not before) they may appoint a new day of Reſt.

Obj. And whereas one learned Writer for the Firſt day thinks we cannot make good any one ſingle Verſe of the Scripture without Traditions;

Anſ. I had thought to have ſhewn in a Sheet or two, that the ſound Proteſtant Divines do generally agree, that a Chriſtian may be infallibly certain of his Faith by the Scriptures, the Certainty whereof the Lord by his Spirit ſeals upon the Hearts of his Converts, John 16. 7, 8, 13. And, I had thought to give Inſtances of thoſe converted by Chriſt, and by his Apoſtles, and ſince by his Miniſters, by his Word and Holy Spirit, as never • ent nor going to Tradition, to aſſure them of the Divine Au • hority of that Word, which did convert them, which Word • veth and abideth for ever; And this is the Word, which by the Goſpel is preached unto us, 1 Pet. 23. 25, and is ſettled in Heaven, Pſal. 119. 89, and will ſtand for ever, Iſa. 40. 8. But thus much • ay be a ſufficient Anſwer to that Objection.

The late great and learned Aſſembly, in their Confeſſion of Faith, • . 1. par. 9, 10, ſay, The infallible Rule of Interpretation of • Scripture is the Scripture it ſelf; and therefore, when there is • Queſtion about the true and full ſence of any Scripture, it muſt be ſearched and known by other places that ſpeak more clearly: And (parag. 10.) The ſupreme Judge of all Controverſies in Religion can be no other but the Holy Spirit, ſpeaking in the Scriptures.

And the Elders and Meſſengers of the Congregational Churches, &c. that met at the Savoy, Ann. 1658, in their Declaration of their Faith and Order, Ch. 1. Art. 4, ſay. The Authority of the Holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the Teſtimony of any Man or Church, but wholly upon God (who is Truth it ſelf) the Author thereof, and therefore it is to be received, becauſe it is the Word of God. (See alſo Art. 5, 6.) And Art. 9, 'tis ſaid, The infallible Rule of interpretation of Scripture, is the Scripture it ſelf, &c. As in the Aſſemblys Confeſſion above cited, and Artic. 10. to the ſame effect with the Aſſemblys Confeſſion alſo.

And the Confeſſion of Faith of the Antopaedobaptiſts, Chap. 1, ſpeaks the ſame things, and in the ſame words, or at leaſt with very little variation of the words.

As to Traditions for the Firſt day, called Sunday, the obſervation thereof amongſt ſome, I acknowledge isTraditions for and againſt Sunday. ancient; and that the Heathen Nations did o • old, long before the Birth of our Lord, offer Sacrifice to the Sun, and worſhip it as a God upon Sunday.

My firſt Authority ſhall be out of Job, who probably was i • the time of the ancient Patriarchs; If I beheld the Sun when it ſhined, or the Moon walking in brightneſs, and my Heart hath been ſecretly enticed, or my Mouth hath kiſſed my Hand, this were an Iniquity to be puniſhed by the Judges, for I ſhould have denied the God abov • Job in anſwer to Bildad, chap. 25, (and it may be eſpecially •• ver. 5.) in his Apology profeſſeth his Innocency, as to open o • ſecret idolizing of the Sun or Moon, which in his days (it ſeem • was a common practice, which probably had its Riſe from ſom • broken Traditions touching the Dominion given to the Su • Gen. 1. 16, whence they termed the Sun Molech, (i. e. he tha • reigneth or ruleth, or the King) mentioned Lev. 18. 21, an • in many other Scriptures: The Sun had alſo the Name of Baa▪ (i. e. Lord) Num. 22. 4, 41, the Idol of the Moabites, whom the • ſuppoſed to be Lord of All; for with theſe great Titles they honoured this Idol, and worſhipped him as the Great viſible Lord and Ruler of the World, whoſe glorious Light, and other Influences, together with that Blindneſs contracted by the Fall and Diſperſion of Mankind, led them to make and worſhip various Images thereof.

The Prieſts of this Idol were called Chemarim, Chemarim Garments of Heathen Prieſts black. from their black Garments, whom Joſiah put down, 2 Kin. 23. 5, which Name of Chemarim the Lord threatens to cut off, Zeph. 1. 4. And it is likely the Romaniſts have that black Colour and Habit from the Heathen Prieſts, (for any thing from Chriſt or his Apoſtles, in precept, practiſe, or in favour thereof, I do not remember.) Unto which Idol of the Sun ſome of the Kings of Iſrael did ſacrifice, and build high places, which other gracious Kings, as Hezekiah, Joſiah, &c. broke down, whereof ſee the Hiſtories at large in Kings and Chronicles; which the Lord forbad, as that which he had not commanded, Deut. 17. 3, and which alſo the Prophets ſharply reproved, Jer. 19. 5. & 32. 35, as that which the Lord never commanded, which was the manner uſed by the Prophets, to reprove and brand Corrupt Worſhip, That it was not commanded by the Lord; which is the ſame Exception we take againſt the Firſt day. And he that went a whoring after Molech, the Lord would ſet his face againſt that man; which high Places and Images of the Sun he threatens to cut down and deſtroy, Lev. 26. 30. And the Aegyptians, to whom the Remnant of Judah would go down, had Temples dedicated to the Sun, whereupon the Lord threatens to ſend the King of Babylon into Aegypt, to break the Images in Bethſhemeſh, (i. e. in the Houſe of the Sun, Jer. 43. 10, to 13.) And this ſort of Idolatry was anciently performed about the riſing of the Sun; and this was that Sin which (in a Viſion) the Lord ſhewed Ezekiel, viz. 25 men of Judah with their Faces towards the Eaſt, worſhipping the Sun towards the Eaſt, Ezek. 8. 16. And hence it was, as I remember, that the Heathen Temples were generally built toward the Eaſt, the Eaſt being the Point wherein the Sun riſeth in the Vernal, and to which it returns in the Autumnal Aequinox, which, as ſome think from Gen. 2. 8, is directly over Paradice, where the Sun is ſuppoſed firſt to have ſhined; whence might ariſe a Cuſtom amongſt Idolaters, of praying towards the Eaſt, which is alſo very ancient, (though Solomon's Temple had its Prieſts and Sacrifices turning towards the Weſt, to avoid that Superſtition) Ezek. 8. 16, where their Backs are ſaid to be towards the Temple of the Lord, when their Faces were towards the Eaſt, worſhipping the Sun towards the Eaſt. And in the Temple (in Ezekiel) there were three Gates, one in the Eaſt, another in the North, and the third in the South, Ezek. 46. 1, 9, but none in the Weſt. And, that the day for worſhipping the Idol of the Sun was Sunday, the Firſt day of the week, I offer one Authority from our own Country; for, our Anceſtors in England, before the Light of the Goſpel came amongſt them, went very far, if they did not outſtrip others in this Idolatry, and dedicated the Firſt day of the week to the Adoration of the Idol of the Sun, and gave it the name of Sunday, from whom we have the name Sunday, and hold faſt that name to this day; and this Idol they placed in a Temple, and there ſacrificed to it: See Verſtegan's Antiquities, fol. 68. And upon like reaſon they made an Idol for every other day of the week, by the names of which Idols they called the ſeveral days, which names we ſtill retain, concerning which names conſider Exod. 23. 13, Hoſ. 2. 17, Pſal. 16. 4, Gen. 26. 18, Num. 32. 38, Zech. 13. 2, Joſh. 23. 7, Deut. 12. 3. And I think I do remember to have read in the Hiſtories, that a very great part of the World, and particularly thoſe parts of it which have ſince embraced Chriſtianity, did anciently adore the Sun upon Sunday.

Obj. A Learned Writer objects, That the Firſt day was ſet apart by the Apoſtles, and that there is not the leaſt Trace for any other day (beſides the Firſt) for Sabbath ſervices; and for this they have (he ſays) the univerſal Concurrence of all the Chriſtian Churches, for One thouſand Six hundred years.

Anſ. In anſwer to which Affirmation I premiſe, That all the Tradition in the World cannot add to, take from, lay aſide, or alter any Word of Chriſt, or any Duty of any Man.

Obj. And the ſame Learned Objector on Rev. 1. 10, notes, The vain Gavil of thoſe that deny (the Lord's day) here to mean the Chriſtian's day of Holy Worſhip, even the Firſt of the week, I have fully confuted in a Book upon that Subject; and it needs no confutation to thoſe that are acquainted with Church-Hiſtory, who know that this day hath been kept holy, as of Apoſtolical Ordination and Practice, by the Univerſal Church ever ſince the Apoſtles days, the Hereticks themſelves conſenting.

An Anſwer to that place, Rev. 1. 10, I think, you have before, and that the Lord's day there mentioned is not the Firſt, but rather the Seventh day of the week, the true Lord's day.

Anſ. And for further anſwer to the reſt of that poſitive Affirmation, I ſhall ſhew, that there have been many Chriſtian Churches, who have for ſome Hundreds of years after Chriſt aſſembled for Publick Worſhip on the Seventh day Sabbath; which will prove, there have been ſome Diſſenters from his Opinion in former times. And to the reſt,

1ſt, I anſwer firſt, That the Seventh-day Sabbath was obſerved for Publick Worſhip, during the Apoſtles time, (I think) is plain in the Scriptures, and ſo prov'd before in the Anſwers to the Ninth and Tenth Queſtions. And, who could change it after that, Non Conſtat.

2dly, And if it were true, that the Churches ever ſince the Apoſtles days, One thouſand Six hundred years together, had walked contrary to the Commands of God, yet the Commands are the ſame, and oblige us now, juſt as they did the Apoſtles, and others, in Chriſt's time, and after his Death; and the contrary Practiſe of all the World (if it were ſo) will not impeach any one of Chriſt's Commands, nor make thoſe Hereticks that obſerve them.

3dly, For the clearing up of this Matter of Fact, I ſhall offer ſome broken Collections which I have made out of the Centuries, for the obſervation of the Seventh-day Sabbath, and againſt it for the Firſt day; which I think will anſwer theſe two laſt Objections.

The Eccleſiaſtical Hiſtory printed at Baſil, 1560. Magdeburgenſes, cent. 1. lib. 1. written by thoſe of Maidenburg in Germany, who were Proteſtants, cent. 1. lib. 1. cap. 4. fol. 44. they ſay, It is only the Work of God to inſtitute and to aboliſh a Sabbath (which is true and ſound.)

Cent. 1. lib. 2. cap. 6. fol. 503, They acknowledge the Apoſtles and others, mentioned in the Acts of the Apoſtles, kept the Sabbath (which is true alſo) as before.

Cent. 4. fol. 410. Sozo. lib. 7. cap. 19, ſhews, That in many Cities and Villages, amongſt the Aegyptians, they uſed to convene the Evening of the Sabbath; upon which day, that there were publick Aſſemblies, Athanaſius • hews in Lib. de Interpretatione Pſalmorum, where he names theſe as the days of their Eccleſiaſtical 〈1 page duplicate〉〈1 page duplicate〉 Aſſemblies; the Sabbath the Dominical day; the Second of the Sabbath, (which I think was Monday) Good-Friday (Paraſc-even); and Quartam Sabbati, (which I think was Wedneſday) [Good Friday, could not be weekly, but yearly.]

So I gueſs this was in Lent, but where this was I remember not.

Cent. 4. Concilii Eliberini, Can. 23, conſtituted a Faſt upon the Sabbath day; ſo now the Feſtival of the Sabbath was by ſome turning into a Faſt.

Cent. 5. fol. 436, Ambroſe ſaid, When I come to Rome, I faſt upon the Sabbath, when I am here I do not faſt.

Cent. 5. fol. 477, they ſay, The Eccleſiaſtical Aſſemblies at Rome were not upon the Sabbath, as in the Churches of other Countries. (Sozomenus, lib. 7. cap. 19, Quemadmodum in aliarum terrarum Eccleſiis.)

So that other Churches in other Countries (except Rome) did aſſemble on the Sabbath, in the Fifth Century after Chriſt: Which may paſs for one Authority againſt the ſaid Writer's Objections.

Cent. 5. fol. 647, Thoſe who lived at Conſtantinople had various times of aſſembling, and, without doubt, in other Neighbour-Churches; yet it is certain, there was one day of the whole week conſtituted, in which the promiſcuous Multitude once aſſembled to hear Sermons: For ſo ſays Chryſoſtom, &c.

Iſychius, Presbyter of the Church of Jeruſalem, in the ſecond Book of Commentaries on the Ninth Chapter of Leviticus, In ſome places of Syria and Egypt Men aſſembled in the Church upon the Sabbath day, fol. 648. This was in the Fifth Century.

Cent. 5, fol. 685, 'tis ſaid, Thoſe who faſted, and thoſe who dined upon the Sabbath lived in Concord; and, that it was frequent in the ſame Church to have ſome dining and ſome faſting upon the Sabbath day.

In the Eaſtern Churches they never faſt upon the Sabbath, one (Sabbath) of the whole year excepted, which is before the Paſſover; the Weſtern Churches (by which I think they mean Rome, and thereabout) obſerved the contrary. And they quote Auguſtine, as ſpeaking of this Diverſity, how they faſted at Rome on the Sabbath, which if they ſhould ſay were ſinful, then they ſhould condemn the Roman Church, and many places near to it, and farther from it: And if they ſhould think it ſinful not to faſt upon the Sabbath, then they ſhould blame many Eaſtern Churches, and the far greater part of the Chriſtian World: This (as I take it) is in Chryſoſtom's Letter to Jerome, and in another Letter to Caſulanus, where he profeſſedly writes of the Faſt upon the Sabbath, and plainly ſhews, that faſting upon the Sabbath day was peculiar to Rome, and a few Weſtern Churches. And if any ask why I tranſcribe Authorities to prove, that for ſo many hundred years after Chriſt, ſome Dined and ſome Faſted upon the Sabbath day,

1. I anſwer, to ſhew that all the Chriſtians in the World did agree which was the Sabbath day, and which the Firſt day of the week, and that they all agreed to call the Seventh day of the week the Sabbath day; which ſome few now pretend to doubt.

2. To ſhew whence the Alteration was from keeping the Sabbath day as a Feſtival, and turning it into a Faſt.

3. To ſhew, that this Practice, by the Church of Rome, and ſome Weſtern Churches, was not followed by the Eaſtern Churches, nor by the far greater part of the Chriſtian World for Five hundred years after Chriſt; nor is it (as I think) by ſome Chriſtian Churches to this day, as I ſhall ſhew afterwards.

Now, that publick Faſting-days (as this was) were kept holy to God, as well as Feſtivals, is known to all Chriſtians, who upon publick Faſting days (where they have liberty) do aſſemble for the Worſhip of God in Chriſt.

When Chriſtians do agree upon a day to aſſemble, for the Publick Worſhip of God in Chriſt, there does appear no great difference, whether they Feaſt or Faſt upon that day, only here ſeems to be the art of it: The Popes of Rome were about to change the Sabbath, and, it ſeems, devis'd (amongſt others) this medium for one, To turn the Sabbath into a Faſt before Eaſter; and this was under a ſpecious pretence, as, for the Honour of Chriſt, and in memory of his Paſſion, as the Firſt day was in memory of his Reſurrection; and therefore they firſt contended much about obſerving Eaſter upon the Firſt day of the week, which was to be a yearly Feſtival, (whereof more hereafter) and the Sabbath before Eaſter, (becauſe of our Lord's Body lying in the Grave) to be kept as a yearly Faſt, and ſo, by degrees, every Sunday to be a Feſtival, and kept as a weekly Sabbath, and every Sabbath to be turn'd into a weekly Faſt, and by degrees, to be totally laid aſide, and no more obſerv'd as the inſtituted Sabbath, but for ever after to be kept only as a weekly Faſt, as it is amongſt the Romaniſts, and ſome others, to this day. This Legerdemain ſeems plain to ſuch as are unbiaſs'd, and have look'd a little into Church-Hiſtory (whereof more hereafter.)

Magdeb. 6. Cent. in Synodo Matiſconenſi, where were conven • ſome French Biſhops, &c. I find by a Canon of that Synod a very great Complaint againſt the Chriſtian People, as contemning the Dominical day, and as continually working on it, • upon private days, for which they order Country-men to be beaten with Cudgels, and if he were a Lawyer, he muſt irrecoverably loſe his Cauſe, (which was very hard for his poo • Client, when his Cauſe was good.)

Cent. 7. In the ſeventh Century we have two Biſhops by th • name of Dominicus. Fol. 322, 387. & fol. 160, they ſay, The Sabbath was conſecrated a Faſt; and fol. 140, That amongſt th • days (for publick Aſſemblies) the Dominical day is moſtly named; alſo amongſt ſome the day of the Sabbath is found. • was the Sabbath day, the third hour, when the People were oppreſſed in the Church by Grimo • ldus, in the Popilian Marke • (which was in Rome it ſelf) Sabelicus E • eadis 8. lib. 2. So th • in Rome it ſelf, in this ſeventh Century, ſome kept the Sabbath for which they were oppreſs'd, and yet (for ought I find) in a • other reſpects were free from all Exception.

And, fol. 161, they ſay, The Dominical day was ſolemn •• Chriſtians; but amongſt other Feſtivals religiouſly obſerve • (they ſay) Iſid. de Officiis remembers (or makes mention of) th • Sabbath.

And, fol. 185, they ſay, When they did aſſemble, and ho • often is not expreſly written, but the moſt mention is made • the Sabbath, and of the Dominical day, as it is written of Co • ſtance the Emperor, (in libro Pontificali) that coming to Ro • quarta feria, (which I take to be our Wedneſday) that ſame d • he went to the Temple of St. Peter, and upon the Sabbath d • to St. Maries, and upon the Dominical day to St. Peter's Churc • (which probably was in Lent.)

Cent. 8. In the Eighth Century, fol. 1, they ſay, That the Fa • of the Church of God was deformed, and ſad, being miſerab • afflicted with two Antichriſts, the Saracens addicted to the B • phemies of Mahomet; and the Popes of Rome, Antichriſt ſitti • in the Temple of God.

Fol. 377, 378, they ſay, That the Monks in His Iſland; and the Picts, began to celebrate the Sabbath in the Romiſh manner, Ann. Dom. 716. Beda, lib. 5. cap. 23.

Cent. 9. In the Ninth Century 'tis, They kept holy the Dominical day; and Synodus Moguntina (i. e: held at the City Mentz in Germany) ſays, We have decreed, that all Dominical days be obſerv'd with all Veneration. I find little more of the Dominical day or Sabbath in that Century: How far the Canons of that Synod at Mentz were influenc'd from Rome, or how far they reach'd in their Power, I know not▪

Cent. 10, fol. 365, 54, we find, that ſervile Works are not to be done upon the Dominical day.

Cent. 11, fol. 287, 44, Leo the Ninth endeavoured to obtrude a Faſt upon all the Sabbaths of the whole Year, ever in Lent, upon the Eaſtern Churches, &c.

But Nice • as ſaith; That only in the Year is to be obſerved the Lord's Burial, and that a Faſt.

Fol. 289, we have four Columns of Feſtivals, above forty Feſtivals. Fol. 290. 59, Urbane the Second, in a Synod at Claremont, ordain'd, that the Office of Mary (i. e. St. Mary) ſhould • e ſolemnly celebrated upon Sabbath days [Diebus ſabbathi • is.]

Fol. 341, On the Sabbath William the Conqueror, in the princi • al Feaſt, had magnificent and ſumptuous Banquets, Malmesb. • b. 3. cap. 52, which they call a Prophanation of the Sabbath: Which of the days this was I cannot certainly ſay, but I think • was the Seventh-day Sabbath.)

Fol. 542. 10, Pope Urbane the Second decrees the Maſs to be • elebrated upon the Sabbath day, to the Praiſe of the Lady-Vir • in Mary, [Dominae virginis Mariae.] So now at Rome the • ord's Sabbath day was the Lady Maries day; ſo wanton in this • ey were in that Age.

Cent. 12, fol. 911. 17, (de Feſtis) They kept holy the Domini • al day, and (they ſay that) it is the Chriſtian Sabbath.

Fol. 216, The Sabbath is a Figure of the Paſſion of Chriſt, • nd now we muſt celebrate the Dominical day, becauſe of the • eſurrection of Chriſt.

Fol. 999. 10, (Prophanation of the Sabbath • hat Slaves and • xons, upon every Dominical day, frequen ••• Market (forum • unenſe) neglecting Divine Worſhip, which Biſhop Gerold, by • e Word of God, prohibited.

Cent. 13. The Thirteenth Century brought forth the famous Dominicus, by whom afterward the Order of Dominicans was inſtituted, fol. 556. 30.

Fol. 320. 44, Eſtius ſays, The Precept for obſerving the Sabbath is none of the Ten Commands, yet diſtinguiſheth four Precepts as belonging to God; the firſt, I am the Lord thy God; the ſecond, Thou ſhalt have no other Gods before me; the third Command (he ſays) is, Thou ſhalt not make to thee any graven Image; the fourth, Thou ſhalt not take the Name of the Lord thy God in vain. And, he ſays, There are ſix pertaining to our Neighbour, the firſt of theſe is, Honour thy Father and Mother, &c. And ſo the Sabbath was none of the Ten Command • , (ſuch wild Conceits have ſome had about the Moral Law, and to lay aſide the Seventh day.) And, Fol. 331. 32, one Thomas ſaith, The Precept of the Sabbath, literally underſtood, is partly moral, and partly ceremonial; moral as to this, that Man ſhould depute ſome part of his Life to give his Mind to Divine things: But as to this Commands determining a ſpecial time, in ſign of the Creation of the World, ſo the Precept is ceremonial. Thus he determines, that a ſpecial time in the Fourth Command is ceremonial, and that this Command is only moral as to ſome part of Man's Life, and ſays not what part. And Eſtius ſays, that the Fourth is none of the Ten Commands.

LUCIUS's Eccleſiaſtical Hiſtory, which he gathered out of the Magdeburgenſes, and out of the oldeſt and beſt Hiſtorians and Writers; printed at Baſil, 1624.

COntentions were ſtirred up by Anicetus and Victor, Cent. 1. lib. 2. (Biſhops of Rome) about celebrating the Paſſover upon the Dominical day, fol. 387, A, B, C.

Cent. 4, fol. 41, The Emperor Conſtantine commanded, that the Dominical day ſhould be free from hearing Cauſes, and doing Buſineſs [à judi •• & negotiis] except Tillage, and as holy, to be obſerved by all, fol. 230, A, • , D, E.

See Magd. 4th Cent. fol. 224, D, Sozomenus ſhews, in many Cities and Villages amongſt the Egyptians, they uſed to aſſemble the Evening of the Sabbath, on which day, that there were publick Aſſemblies, Athanaſius ſignifies alſo; where he names theſe days of Eccleſiaſtical Aſſemblies, viz. The Sabbath, the Dominical day, the Second of the Sabbath, Paraſceven, (i. e. a Preparation, or Good Friday) and the Fourth of the Sabbath or week (i. e. Wedneſday) (I think this was in Lent.)

They ſay, Sozomenus has delivered down [Tradidit] that at Conſtantinople, and almoſt amongſt all, the Chriſtians did aſſemble upon the Sabbath, and alſo [Unâ Sabbati] upon the Firſt day of the week; but at Rome and Alexandria not ſo.

Fol. 248, Can. 23, Concilii Eliberini conſtituted a Faſt upon the Sabbath day.

Fol. 268, F, G, (of the Rights or Cuſtoms of the Church of Rome, Publick Aſſemblies) 'tis ſaid, That the Eccleſiaſtical Aſſemblies at Rome were not upon the Sabbath, as inSee M • gdeb. 4th Century. the Churches of the reſt of the World: So that the reſt of the World kept the Seventh day Sabbath in the fourth Century.

Sozomenus ſeems to ſhew, ſol. 271, D, E, that a Faſt upon every (quocunque) Sabbath day, was peculiar to the Church of Rome. Socrates ſaith, At Rome they faſt every Sabbath. Faſting in Lent upon the Dominical day, was forbidden by Damaſus.

Fol. 308, D, E, Conſtantine admoniſhed all the Subjects of the Roman Empire, that they ſhould keep holy the days dedicated to the Saviour: and likewiſe, that thoſe which are Sabbaths ſhould be honoured or worſhipped; and he gave a Law to the Preſidents of all Nations, that they ſhould obſerve the Dominical day, according to the Nodd (or Will) of the Emperor; and, that they ſhould honour the days of the Martyrs. Euſebius.

Fol. 396, At a Synod in Eleberide a City in Spain, Can. 26, it pleaſed them to correct an Errour, that they ſhould celebrate a Faſt of Faſts (jejuniorum ſuperpoſitionem) upon every Sabbath day.

Fol. 477, G, 29th Can. Chriſtians o •• • ot to Judaize, and to reſt upon the Sabbath, but they are 〈◊〉 upon that ſame day, preferring the Dominical before 〈◊〉 day; if this pleaſe them, let them reſt as Chriſtians; but i • they ſhall be found to Judaize, let them be accurſed (Anathema ſint) or excommunicated.

Fol. 740, A, B, Pope Sylveſter changed theHow the 1ſt day came to be called the Lords day. Names (as Sunday, Monday, Tueſday, &c.) of all the days of the week, changing the Name of the Firſt day, which he called The Lord's day, (Dominicum dixit) &c.

Fol. 915, A, the Wife of the Emperor Valence is called Dominica.

Fol. 360, A, B, Primaſius ſhews, that in ſome places of Syria and Egypt men did aſſemble in the Church upon the Sabbath day, and ſome by night after Supper.

Fol. 380, G, H, when the Writers of that Age ſpeak of Faſting, they mean (Not Dining.) As Peter and his Con-diſciples lived together in Concord, ſo let thoſe live together in Concord, who faſt upon the Sabbath, whom Peter planted, and thoſe who dine upon the Sabbath, whom his Diſciples planted. Alſo he ſays farther, that in one Church it was frequent to have ſome dining upon the Sabbath, others faſting.

In the Eaſtern Churches they never faſted upon the Sabbath, one Sabbath in the whole year excepted, which is (Pridie feriarum Paſchalis) the day before the Paſſover.

The Churches of the Weſt, on the contrary, celebrated a Faſt every Sabbath of the week.

Cent. 5, fol. 381, of this Diverſity Auguſtine ſpeaks, If we ſhould ſay, that it is ſinful to faſt upon the Sabbath day, we ſhould damn not only the Church of Rome, but alſo many places near to it, and ſomewhat remote, where the ſame Uſe is held, and remains; and if we ſhould think it ſinful not to faſt upon the Sabbath, with a ſort of Raſhneſs we ſhould blame ſo many Eaſtern Churches, and the far-greater part of the Chriſtian World. And elſewhere he ſhews from the beginning, that this was peculiar to Rome, and to a few Weſtern Churches, that they obſerved the Faſt of the Sabbath: And of the ſame Sabbath Faſt in the African Churches, he ſaith, That one Church, and the Churches of One Region, have thoſe that do faſt upon the Sabbath, and who do not faſt.

Fol. 383, That •• • ominical day was obſerved (by ſome) at that time, appears out of Augustine: Alſo at Colen the Dominical day was a Feſtival. Vincentius & Solemn. Max. Taurinen. Epiſe.

Lucius Cent. 6, Fol. 213, F, we read of Dominicus Biſhop of Carthage.

Fol. 370, D, Dominicus Biſhop Centum Cellences.

Fol. 411, Dominicus Presbyter and Abbot.

Fol. 323, C, D, E, F, G, Synodus Matiſconenſis ſecundus, held by Command of King Junthran, made certain Statutes, pertaining to Eccleſiaſtical Diſcipline and Ceremonies, which they promulgated in a Synodal Epiſtle in this manner, viz.

We ſee the Chriſtian People, in an unadviſed manner to deliver, to contempt the Dominical day, and, as in private days, to indulge continual Labours, &c. And therefore they determine, that every one of themſelves, in the Holy Churches, would inſtruct the People ſubject to them, to keep the Dominical day, &c. which if not obſerved by the Lawyer, he is irreparably to loſe his Cauſe, and a Country-man or Servant not keeping it, is to be beaten with heavier blows of Cudgels.

Cent. 7, fol. 169, & 206, We find two other Biſhops named Dominicus.

Fol. 61, D, Amongſt the days, the Dominical is moſt named, for, amongſt the Senones, (a People in France, near the River Sein) Lupus performed the Sacrifice upon the Dominical day. Vincentius.

Alſo the day of the Sabbath is found amongſt ſome. It was the Sabbath day, the third hour, when the People in the Popilian Market (in foro Popilio) were oppreſſed in the Church by Grimoaldus. Sabellicus, Aenead. 8, lib. 2. (whereof before.)

Fol. 95, E, When they did aſſemble, is not expreſly ſhewn, but the moſt mention is made of the Sabbath, and of the Dominical day: As it is written of the Emperor Constance, in the Book belonging to the Pope, (In Libro Pontificali) That coming to Rome, (quarta feria, which I think was) on Wedneſday, that day he went to the Church of St. Peter to Prayer, and upon the Sabbath day to St. Mary's, and to Peter's upon the Dominical, &c. (In vitaliano) this might be in Lent.

Fol. 103, The Fathers, in a Synod held in a Town in Narbone in France, forbad the doing any Country Work upon the Dominical day.

Cent. 8, fol. 181, A, Aſſemblies at the 〈◊〉 were to be either upon the Dominical days, and then 〈◊〉 things only were to be done which pertained to the Worſhip and Service of God, (Synod. Arelaten. & in Turonenſi) or upon the Sabbath day, for, in ſome places, in memory of the old Religion, they uſed to ſay the Song of Deuteronomy, in which is contain'd the whole ſtate of the ancient People, to wit, what they deſerved by pleaſing or diſpleaſing. Beda.

Fol. 201, H, They reſted upon the Dominical day, when in Conſilio Dinglefingenſi it is thus decreed, (Teste Aventino) Upon the Feſtival of Sunday, intent upon a Divine Reſt, abſtain from prophane Buſineſs; whoſo upon this day uſeth Carriages, or doth ſuch work, let his Cattel be common (publica ſunto) (i. e. as I think, Let him have them that will take them) and if he diſobediently go on, let him be reduc'd to Servitude, (i. e. Let him be made a Bondman or a Slave.)

And Charles the Great, in his Conſtitutions, prohibits all buying or ſelling in any place on the Dominical day.

Fol. 203, Upon the Sabbath days, a ſign being given by the Bells, Workmen go away from their Labours, (Ut annotat Author vitae Crode-gangi) and, that the Dominical day ought to be obſerved from Evening to Evening: (Which for the time of beginning and ending the day, I agree, was rightly commanded, if they had not miſtaken the Firſt day for the Sabbath day; and now that of Dan. 7. 25, was ſomewhat near coming to paſs.)

Fol. 312, B, Upon the Feaſt of Sunday, intent upon a Divine Reſt, abſtain from prophane Buſineſs, (the like with fol. 201, elſe let him be made a Slave.) Aventin.

Cent. 9, fol. 34, E, Haymo ſaith, The Lord commanded to reſt upon the Sabbath, which was a ſign of future Reſt.

Fol. 107, H. 108, A, Remegius ſaith, that That Sabbath which the Jews were enjoyn'd to celebrate, is a ſign of future Reſt.

Fol. 141, D, Defestis, They reſted upon the Dominical day. And fol. 141, F, The Sabbath is holy on which Chriſt reſted in the Grave. Rabanus.

Cent. 11, fol. 144, E, De feſtis, That the Feaſts received in the former Ages were yet in uſe, is manifeſt in Authors, for they did to that degree abſtain from prophane Works upon the Dominical day, that it was thought a Sin to make Ditches, (Teſte Cranizio in Metropoli.)

Fol. 210, Michael Biſhop of Constantinople, and Leo Arch-deacon, did blame (damnabant) the Church of Rome, becauſe they uſed unleavened Bread in the Supper, and obſerved the Sabbath in Lent. This in the 11th Century.

Fol. 291, D, E, Pope Urban the Second, That Maſs is to be celebrated upon the Sabbath, to the Honour of the Lady-Virgin Mary. Nauclerus.

Lucius, Cent. 12, See Balaeus's Acta Romanorum pontificum, That Urban the Second, one of the Pope's, who lived An. Chriſti 1126, (who, if we may believe the Hiſtorians, was a very bad man) made certain Statutes, wherein (amongſt other things) he dedicated the Sabbath day to the Virgin Mary, with a Maſs; which Dedication (I think) remains amongſt the Romaniſts to this day.

Binius 572, fol. 570, 571, ſays, Pope Innocent the Firſt conſtituted a Faſt on the Sabbath day; which ſeems to be the firſt Conſtitution of that Faſt: But the alteration of the Sabbath, and the turning it into a Faſt, and dedicating the Sabbath to the Virgin Mary, came all from Rome, and was made in the XII. Cent. or thereabout, by Pope Urban the Second.

Fol. 134, B, Thomas (I think Aquinas) the Precepts of the Decalogue are by divers diverſly diſtinguiſh'd; for, Eſychius ſaith, The Precept for the obſervation of the Sabbath is none of the Ten Commands, becauſe it is not at all times to be obſerved, according to the Letter; yet he diſtinguiſheth four Precepts belonging to God:

That the firſt is, I am the Lord thy God.

The ſecond, Thou ſhalt have no other Gods.

The third, Thou ſhalt not make to thy ſelf any graven Image.

The fourth, Thou ſhalt not take the Name of the Lord thy God in vain. And thoſe pertaining to our Neighbor, the firſt is, Honour thy Father; (and ſo the Command for the Sabbath is none of the Ten Commands) whereof before.

But he ſays, This ſeems to be inconvenient, that the Precept for obſerving the Sabbath ſhould be put amongſt the Precepts of the Decalogue, if it do not at all belong to the Decalogue.

Fol. 134, F, he ſays afterward (as I underſtand him) that in the Precept, Thou ſhalt not make a graven Image, and in the fourth Precept the determinate day of the Sabbath, are ceremonial: And if that be the meaning, then the Command againſt graven Images, as well as that for the Sabbath (in the Opinion of • ome) were ceremonial. Which Opinions agree well with • ome now.

Fol. 139, D, E, F, of the Sabbath Thomas (Aquinas) The Precept of ſanctifying the Sabbath, literally underſtood, is partly moral and partly ceremonial; moral as to this, that Man depute ſome part of his Life, to apply it to Divine things; and, to this, he ſays, there is in Man a natural Inclination, and ſometime to be deputed to Divine things falls under a moral Command, but as to the determining a ſpecial time, ſo it is a ceremonial Command, and that the Command for ſanctifying the Sabbath is put amongſt the Commands of the Decalogue, ſo far as it is a moral Precept, not in what it is ceremonial. So Thomas doth not much differ from Eſychius.

I ſhall add here a few other old Collections about obſerving the Sabbath.

Socrates ſcholaſticus, in the fifth Book of his Eccleſiaſtical Socrates, Cent. 4. Hiſtory, chap. 21, about the diverſity of Obſervations in divers places, touching Eaſter, Faſting, Marriage, Service, with other Eccleſiaſtical Rites, ſays,

Touching the Communion, there are ſundry Obſervations and Cuſtoms; for, though in a manner all the Churches throughout the whole World do celebrate and receive the holy Myſteries every Sabbath day after other, yet Tradition in Cent. IV, for the Seventh day. the People inhabiting Alexandria and Rome, of an old Tradition, do not uſe it. The celebrating and receiving the Holy Myſteries, I take to be their publick weekly Aſſemblies for preaching, and for their hearing the Goſpel preached, for Prayer and Praiſes, and for Baptiſms and the Lord's Supper; which, in a manner, were celebrated and received by all the Chriſtian Churches throughout the whole World, upon every Sabbath day after other, yet the Alexandrians and Romans did not uſe it. This was in the 4th Century, between the year of our Lord 380, and the year 397. Socrates, fol. 353, 354, (Ann. Dom. 380.) This Writer Socrates was born and brought up in Constantinople, where he lived and flouriſhed about 412 years after Chriſt, and ſo lived in that Age, and ſaw with his Eyes many of the things whereof he writ; his Hiſtory ends Ann. Dom. 440, whoſe Doctrine is acknowledged by Dr. Hanme • (who tranſlated him out of the Greek) to be ſound, and the Story faithful, that Socrates was learned, and his Judgment grave, and his Writings of great Antiquity. So we hav • here Socrates a learned faithful Writer, poſitively affirming a • the Churches every where throughout the World, as every week came about, holding their Religious Aſſemblies, and celebrating the Myſteries (i. e. adminiſtring of Baptiſm, the Lord's Supper, Prayer, Preaching, Singing, &c.) upon the Sabbath day, (i. e. the Seventh-day Sabbath) upon every Sabbath day after other, except the Alexandrians and Romans, who then refuſed to do, as all the Chriſtian Churches in the World beſides did. So here alſo Tradition is for the Seventh day Sabbath, for at leaſt 380 years after Chriſt.

Alexandria was a City in literal Aegypt, Rome a City in myſtical Aegypt; theſe two were then famous for making a Separation and Schiſm in this, from the Word and Command of God, and from all the Chriſtian Churches in the World beſides: And ſo, by the Teſtimony of Socrates, the not ſanctify • ng the Seventh-day Sabbath was eminently and principally made by Rome: And we find by many Writers, whereof • ome are here before-mentioned, that Rome celebrated theri Myſteries at this time upon the Firſt day of the week, for which they ſtifly contended.

Which Teſtimony of Socrates I take to be the ſtronger, becauſe it was ſome time before that Constantine appointed a Reſt upon the Dominical day, by which Name he called it, favou • ing the Romiſh Church, under which he had his Education, whoſe removing from Rome to Constantinople gave one lift to • his day: And it ſeems to me, that Constantine being bred un • er the Roman Church, and having there ſucked in their No • on of the Firſt day, when he went to Constantinople, promul • ates his Law for obſerving it, where yet it was not for a long • me received, and then he commanded that day to be con • ecrated to Prayer, and that throughout all the Roman Empire, which then comprehended both Eaſt and Weſt) they ſhould • rbear to Labour or do any Work upon the Dominical • y.

Euſebius, in The Life of Conſtantine, fol. 59, & 60, He ſends • Edict to all Governours of Provinces, that they ſhould forth • ith obſerve the Dominical day, that they ſhould honour Ho • days conſecrated to the Memory of Martyrs, (and ſo ſettles • oly-days and the Firſt day by the ſame Edict) Calviſ. Chro. Fol. 513. • hich Edict was made about An. Chriſti 321. • d Constantine died about An. Dom. 348, (ſaith • crates in the Margin) ſo that this keeping the weekly Seventh-day Sabbath by all the Chriſtian Churches, (except the Romans and Alexandrians) muſt be ſome years after Conſtantines Death.

Which Teſtimony of ſo ſubſtantial a Witneſs (beſides the former and after Teſtimonies) I do ſomewhat relye upon as an humane Authority and Tradition, againſt that Affirmation of neither Trace nor Footſtep for any other than the Firſt day, and this without the diſſent of any ſingle perſon (as they remember) diſſenting in 1600 years; whereas, if this (and divers Facts before and after remembred) be true, (which by an Hiſtorical Faith no man can well doubt) then all the Chriſtians in the World, between three and four hundred years after Chriſt, (except the Romans and Alexandrians) in their Aſſemblies, as every week came about, celebrated the Myſteries upon the Sabbath day, whilſt the Romans and Alexandrians celebrated the Firſt day, which they called the Dominical day; which I take to be a very great Evidence, that the change of Times and Laws, propheſied Dan. 7. 25, was brought about by Rome.

Cent. 7. Caranza's Councils, fol. 311, 312, 339, 340, the ſixth General Council held at Conſtantinople, the Emperor Constantin • Pogonatus Preſident, and Legates ſent from Pope Agatho were preſent, in the year of our Lord 673, Can. 52, the Fathers o • that Council enacted, That no new Conſecration ſhould be all the Lent, unleſs upon the Sabbath and Dominical. The Sabbath is yet named, by a General Council, before the Dominical day, and that in the ſeventh Century; for, we command, that thoſe days be kept Feſtivals, and not to mourn o • faſt upon them; ſo that 673 years after Chriſt, the Sabbath, b • a General Council, is eſtabliſhed a Feſtival even in Lent.

And, Fol. 340, Can. 55, the Fathers being informed, that i • Rome they faſted in Lent upon the Sabbath, againſt th • Tradition and Cuſtom of the Church, (here • Tradition affirmed by a General Council, for o • Tradition for the Seventh-day Sabbath, Ann. Dom. 673. ſerving the Sabbath as a Feſtival, and that in L •• it ſeemed good to the holy Synod, that in •• Church of Rome the Canon ſhould forthwith o • tain (or be put in execution) if any Clerk be found in t • holy Dominical or Sabbath faſting, (beſides one, and one onl • let him be depoſed; but if he be a Laick, let him be exco • municated. So ſevere was this Eaſtern General Council, • continue the Sabbath a Feſtival, and that againſt Rome it ſelf.

'Tis true, the Firſt day of the week, in ſome few places, where Popery much prevailed, at that time might be obſerved under the name of the Dominical day as a Feſtival, and from the Contention which had been, and then was, between the Eaſtern and Weſtern Churches, about obſerving the Paſſover yearly, and the weekly Feſtival upon the Dominical day, it came to paſs (as I think) that ſo many Popes, Abbots, Biſhops, Canons, &c. aſſumed the name of Dominicus.

As before, (whilſt the Diſputes between the Popes and the ancient Churches laſted) about what day to keep the Paſſover upon, divers of the Popes and Antipopes aſſumed the name of Paſchalis.

And when this Controverſie about the Sabbath was by the Popes ſomewhat quieted in theſe Weſtern parts, which was about the Thirteenth Century, (whereof more afterward) then ariſes Dominicus the Hermit, and then St. Dominic about 1243, (i. e. about 447 years ſince) and erects the Order of Dominicans, which is continued amongſt the Romaniſts to this day.

Cardinal Baronius's Annals, An. Chriſti 603, ſect. 2, & tom. 8. Moguntiae, ſect. 17. This year, at Rome, St. Gregory the Pope corrected that Error, which ſome preached by Jewiſh Superſtition, or the Grecian Cuſtom, That it was a Duty to worſhip upon the Sabbath, in like wiſe as upon the Dominical days; and he calls ſuch Preachers The Preachers of Antichriſt.

By which it is evident, that ſome then held themſelves and others obliged to keep holy the Sabbath, and preached it up, (and probably in Rome) though the Pope calls it an Error. This was in the ſeventh Century.

So as notwithſtanding all the great contrary Affirmations and Boaſtings, there are in the ancient Hiſtories many Evidences of Tradition for the Seventh-day Sabbath.

Cent. 9. Baronius, Ann. Chr. 828, ſect. 25, 26, 27, mentions a Story of a Maid poſſeſſed with a Daemon, who being examined by a Romiſh Prieſt, ſaid, He was an Officer and Diſciple of Satan, ſent with Eleven more, to deſtroy the Kingdom of the Franks, becauſe (inter alia) they did not keep the Dominical days (as that Daemon calls them) and other Holy-days. So, it ſeems, it did not then obtain in France: To which the Caſe of Abbot Euſtachius in Scotland has ſome reſemblance.

Cent. 10. Auguſtine on the 6th Chapter of John, Tract 26. ſaith, That in ſome places they communicate upon the Saturday and Sunday only; which is quoted in Galvin's fol. Engliſh Inſtitutions, fol. 701, (Quaere when and where that was)

Binius, Cent. 13, Tomi tertii, part altera, fol. 1448. We have the initiating or firſt bringing in the Dominical day by a Council, into Scotland, which is there ſaid to be An. Dom. 1203, that is in the 13th Century, which is a famous Inſtance, and as to that Kingdom, will ſtrike off Twelve hundred years of the pretended Sixteen hundred years Tradition: It was in Scotland, which Kingdom had divers early Plantations of the Goſpel, in ſome parts of it, but generally received the Chriſtian Religion about the year 435. (Heylin's Geog. fol. 332.) but if my Authorities be good, had no obſervation of the Firſt day until the year 1201, or 1202, or 1203. which Binius ſays, was 1203, near Eight hundred years after Chriſtianity was planted and profeſſed in that Church and Kingdom, and but about 490 years ſince.

Binius's Councils, Tomi tertii, Pars altera, fol. 1448. A Council was celebrated in Scotland, about the initiating or firſt bringing in (then ſurely it was not there before) of the Dominical (i. e. of the Firſt day, which ſome now call the Lord's day, or Sunday, which he calls the Dominical) which Council, he ſays, was held An. Dom. 1203, in the time of Pope Innocent III. See Roger Heveden, whom Binius quotes, An. 1202, and Matt. Paru's old Impreſſion, f. 192, 193, and Lucius's Eccleſiaſtical Hiſtory, which he gathered out of the oldeſt and beſt Writers, printed at Baſil, 1624.

Lucius, Cent. 13, fol. 264 Lucius ſays of the Dominical day, In a certain Council in Scotland it was enacted, That it ſhould be holy, beginning it from the twelfth hour on Saturday, until Munday.

Boethius, lib. 13. de Scotis, and fol. 357, C, D, In Scotland, An. Dom. 1203, William King of Scotland called a Council of the Principal of his Kingdom; there it was decreed, That Saturday, from the Twelfth hour at Noon, ſhould be holy, (and that they ſhould do no prophane Work) and this they ſhould obſerve till Monday. Hoveden ſays, this Council was about the obſervation of the Dominical. (So as I take it, here are theſe Witneſſes to the Truth of this Story, Roger Hoveden and Matthew Paris, great Authorities as to the truth of the Matter of Fact.)

Says Binius, The cauſe of celebrating this Council in Scotland, ſeems to be what Roger Hoveden deſcribes, ann. 1201, in theſe words:

The ſame year Euſtachius Abbot of Flay returned into England, and therein preaching the Word of God from City to City, and from place to place, he prohibited uſing Markets on the Dominical days, for he ſaid, that this Command under written, about the obſervation of the Dominical day, came from Heaven. (So this Device, by the Abbot, of a new Command from Heaven, was eſpecially uſed by him to alter the Sabbath day in England.)

Of the obſervation of the Dominical day, an holy Command of the Dominical day, which came from Heaven in Jeruſalem, and was found upon the Altar of St. Simeon, which is in Golgotha, where Chriſt was crucified for the Sins of the World; and the Lord commanded this Epiſtle, which was taken upon the Altar of St. Simeon, which for three days and three nights men looking upon, fell to the Earth, praying GOD, Mercy.

And after the third hour, the Patriarch erected himſelf, and Akarias the Archbiſhop, and ſtretched out the Biſhops Mitre or Label (expanderunt infulam) and they took the holy Epiſtle of God, which when they had taken, they found this written:

I The Lord, who commanded you, that ye ſhould obſerve The Arts uſed to bring the D • minical day into Scotland and England. the Dominical Holy-day, and ye have not kept it, and ye have not repented of your ſins, as I ſaid by my Goſpel, Heaven and Earth ſhall paſs away, but my Word ſhall not paſs away: I have cauſed Repentance unto life to be preached unto you, and ye have not believed: I ſent Pagans againſt you, who ſhed your Blood, yet ye believed not; and becauſe ye kept not the Dominical Holy-day, for a few days, ye had Famine, but I ſoon gave you Plenty, and afterwards ye did worſe. I will again, That none, from the ninth hour of the Sabbath, (ſo the Abbot of Flay ſtill called the S • venth day the Sabbath, and put part of the Sabbath into the Firſt day) until the riſing of the Sun on Monday, do work any thing unleſs what is good, which if any do, let him amend by Repentance. And if ye be not obedient to this Command, Amen I ſay unto you, and I ſwear unto you by my Seat, and Throne, and Cherubims, who keep my Holy Seat, becauſe I will not command you any thing by another Epiſtle, but I will open the Heavens, and for Rain, I will rain upon you Stones, and Loggs of Wood, and hot Water by night, that none may be able to prevent, but that I may deſtroy all wicked men: This I ſay unto you, Ye ſhall die the Death, becauſe of the Dominical Holy-day, and other FeſtivalsSo the Saints days are hooked in alſo. of my Saints, which ye have not kept; I will ſend unto you Beaſts having the Heads of Lions, the Hair of Women, the Tails of Camels; and they ſhall be ſo hunger▪ ſtarved, that they ſhall devour your Fleſh; and ye ſhall deſire to flee to the Sepulchres of the Dead, and hide you, for fear of the Beaſts; and I will take away the Light of the Sun from your Eyes, and will ſend upon you Darkneſs, that, without ſeeing, ye may kill one another: And I will take away my Face from you, and will not ſhew you Mercy, for I will burn your Bodies and Hearts, and of all thoſe who keep not the Dominical Holy-day. Hear my voice, leſt ye periſh in the Land, becauſe of the Dominical Holy-day; recede from Evil, and be penitent for your Evils, which if ye do not, ye ſhall periſh, as Sodom and Gomorrah. Now know ye, that ye are ſafe by the Prayers of my moſt holy Mother Mary, and of my holy Angels, who daily pray for you. I gave you Corn and Wine abundantly, and then ye did not obey me, for Widows and Orphans daily cry unto you, to whom you do no mercy; Pagans have mercy, but ye have not: The Trees which bear Fruit I will make to dry up for your ſins, the Rivers and Fountains ſhall not yield Water. I gave you the Law in Mount Sinai, which ye have not kept; by my ſelf I gave the Law, which ye have not obſerved. For you I was born in the World, and my Feſtival ye have not known, (this, I think, referrs to Chriſtmasday, whereof it ſeems they were then alſo ignorant) naughty men! the Dominical day of my Reſurrection (i. e. Eaſter-day) ye have not kept. (So they neither knew Chriſtmas day, nor kept Eaſterday.) I ſwear to you by my right Hand, unleſs ye keep the Dominical day, and the Feſtivals of my Saints, I will ſend Pagans Holy-days. to kill you: Yet ye take away the things of others, and of this ye have no conſideration; for this I will ſend upon you worſe Beaſts, which ſhall devour the Breaſts of your Women. I will curſe thoſe who do any Evil upon the Dominical day; I will curſe thoſe who do unjuſtly towards their Brethren; I will curſe thoſe who evilly judge the Poor and Orphans, whom the Earth beareth, but ye forſake me, and follow the Prince of this World. Hear my voice, and ye ſhall have good Mercy; but ye ceaſe not from evil Works, nor from the Works of the Devil, becauſe ye commit Perjuries and Adulteries, therefore the Nations ſhall encompaſs you round, and ſhall devour you as Beaſts.

Then the Lord Euſtachius Abbot of Flay came to York (in England) and being honourably received by Galfrid Archbiſhop of York, and the Clergy, and the People of that City, he preached the Word of the Lord, and of the tranſgreſſing the Dominical day, and other Feſtivals (or Holy-days); he gave the People Repentance and Abſolution, under ſuch (or this) Condition, That they hereafter ſhould beſtow due Reverence to the Dominical day, and other Feſtivals of the Saints, (it ſeems, the People here in England had little Reverence for Sunday before this, or for Holy-days) not doing in them any ſervile Labour; nor ſhould exerciſe or keep Market of things vendible, on the Dominical days; but ſhould devoutly employ themſelves in Good Works and Prayers.

Theſe things he conſtituted to be obſerved from the ninth hour (i. e. our Three of the Clock in the Afternoon) of the Seventh-day Sabbath, until the riſing of the Sun on Monday; and the People, devoted to God upon his preaching, vowed to God, that hereafter they would neither buy nor ſell any thing upon the Dominical days, unleſs (perhaps) Food and Drink to ſuch as paſſed by: They vowed alſo, That of all things which they ſold, of the value of Five Shillings, (de ſingulis quin que ſalidatis rerum) they would give a Farthing, (or a fourth part) to buy a Lamp (or Candle) for the Church, and for the burial of the Poor: And for the collecting of this, the aforeſaid Abbot ordained to be made an hollow piece of Wood, in all Pariſh Churches, under the Cuſtody of two or three faithful men, where the People ſhould caſt in the fore-mentioned Braſs. The aforeſaid Abbot alſo ordained, that an (eleemoſynarie, or) Almsdiſh (or Platter) ſhould be daily had to the Table of the Rich, in which they ſhould ſend part of their Meats to the uſe of thoſe who were Indigent, who had not prepared for themſelves (Which, in part, was a very charitable Appointment.)

And the ſame Abbot prohibited, That none ſhould buy or ſell any thing, or litigate in Churches, or in the Church-Porch, (or Church-yard • )

Then the Enemy of Mankind envying theſe and other Admonitions of this Holy Man, put into the Heart of the King and Princes of Darkneſs, (ſo, it ſeems, the King and Nobility of England did not keep Sunday at that time) that they commanded, That all who ſhould keep (or obſerve) the aforeſaid Traditions, and chiefly, all who had caſt down the Market for things vendible upon the Dominical days, ſhould be brought to the King's Court, (or to the King's Examination) to make ſatisfaction (or purge themſelves) about obſerving the the Dominical day.

But our Lord Jeſus Chriſt, whom we ought to obey rather than men, who illuſtrated, (or made famous) and as exceedingly renowned, dedicated unto himſelf this day (which we call Dominical, or Lord's day) by his Birth, and by his Reſurrection, by his Coming, and by the ſending the Holy Spirit upon his Diſciples, he raiſed up Miracles of his Virtue, and thus manifeſted it upon ſome Tranſgreſſors of the Dominical day.

Upon a certain Sabbath, after the ninth [hour] a certain Carpenter in Beverlac, making a Wooden Pin againſt the wholſome Admonitions of his Wife, being ſtruck with a Palſie, fell to the Ground. And a certain Woman knitting after the ninth hour of the Sabbath, (i. e. after Three of the Clock upon Saturday) whilſt ſhe was very anxious to knit out part of her Work, falling to the Earth, ſtruck with a Palſie, ſhe became dumb. And at Nasfortun, a Village of Maſter Roger Arundle, a certain man made for himſelf Bread, baked under the Aſhes, upon the Sabbath day, after the ninth [hour,] and eat of it, and reſerved to himſelf part until the Morning, which when he brake, upon the Dominical day, Blood came out of it. And he that ſaw it hath given Teſtimony, and his Teſtimony is true.

And at Wakefield, upon a certain Sabbath, when a Miller, after the ninth [hour] endeavoured to grind his Corn, ſuddenly, in the place of Meal, there iſſued out ſo great a ſtream of Blood, that the Veſſel put under was almoſt filled with Blood, and the Mill wheel ſtood immoveable againſt the vehement impulſe of the Water; and thoſe who ſaw marvelled, ſaying, Forgive, Lord, forgive thy People. And in Lincolinſiria, (whether he mean Lincolnſhire, or what place elſe, I cannot tell) a certain Woman had prepared Dough, or 〈◊〉 or Pudding pye, which carrying to the Oven, after the 〈◊〉 • ur of the Sabbath, ſhe put it into a very hot Oven, and 〈◊〉 ſhe had drawn it out, ſhe found it not baked, and ſhe put it again into the Oven made very hot, and on the morning, and on Monday, when ſhe thought to have found the Bread baked, ſhe found the Dough (or Pudding-pye) unbaked. Alſo in the ſame Province, when a certain Woman had prepared her Dough, willing to carry it to the Oven, her Husband ſaid to her, It is the Sabbath, and the ninth hour is now paſt, let it alone until Monday; and the Woman obeying her Husband, did as he commanded, and wrapt the Dough in Linnen, and in the morning, when ſhe went to look to her Dough, leſt it ſhould exceed the Veſſel, becauſe of the Leaven put into it, ſhe found, by the Divine Will, Bread made thereof, and well baked without material Fire. This is a Change of the Right Hand of the Moſt High; and although the Almighty Lord, by theſe and other Miracles of his Power, did invite the People to the obſervation of the Dominical day; yet the People, fearing more Kingly and Humane Power than Divine, and fearing thoſe more, who kill the Body and can do no more, than Him who after he hath killed the Body can ſend the Soul to Hell, and fearing more to loſe Earthly things than Heavenly, and Tranſitories than Eternals, (Oh ſad!) as a Dog to the Vomit, returned to keep Markets of things ſaleable upon the Dominical days, Haec ille.

This referrs to England; ſo Scotland did not receive the Change till 1203, and the King and Princes of England would not then agree to change the Sabbath, or keep Sunday by this Authority.

This was (I think) in the time of King John, againſt whom the Popiſh Clergy had a great Pique, as not favouring their Prelacy and Monks, by one of whom he was poyſoned.

So we have here an Authority (and for Matter of Fact, undedeniable, for ought I know or can find) of a Council held in Scotland, for initiating (that is) for the firſt bringing in there the obſervation of the Dominical day, (i. e. the firſt day of the week, or Sunday) and the King, Princes, and People of England were then againſt obſerving Sunday.

That Kingdom of Scotland was Chriſtian very early, and generally received the Chriſtian Religion about Ann. Dom. 435, (as before) and has this Honour, that they were one of the laſt, in this part of the World, which admitted the Firſt day, and that was not till 〈◊〉 thouſand Two hundred years after Chriſt: And to Binius 〈◊〉 , Hoveden, and Matthew Paris, and to the Records of that Kingdom of Scotland, (where ſo great a Tranſaction cannot probably be loſt) further Enquirers are referred.

Which Matter of Fact ſtrikes off One thouſand Two hundred years out of the Kingdoms of England and Scotland, from the Sixteen hundred years univerſal Concurrence, ſo confidently affirmed as before.

And take out 1201 out of 1690, and there remains 489. Which is a Preſcription much too modern and weak to alter and lay aſide a leſſer matter than the ancient eſtabliſh'd Law of God; I may ſafely leave any Reader to make his own Inferences in ſo plain a caſe, only there being (here and afterward) mention made of Judgments inflicted on ſuch as violated the Dominical day; this I may ſay of that, though I doubt many ſuppoſed Judgments are miſtaken, wreſted, and miſconſtrued; and the Inſtances before given may be better applied to Breakers of the Seventh day Sabbath, than of Sunday, they being Inſtances of Facts done about the ninth hour upon the Sabbath day.

Yet I know not why, without any damage to the Queſtion, it may not be admitted, that whilſt perſons are perſwaded (tho' miſtaken) any thing is to be religiouſly obſerved, and yet violate it, the Lord might then, and may ſtill, in like caſes, puniſh that Violation by Judgments; as we find in the Hiſtories he frequently puniſhed Heathens, when they prophaned their Heatheniſh Worſhip and Temples.

Particularly Xerxes's Army, who were ſent to pillage and deſtroy the Temple and Oracle of Apollo at Delphos, for which themſelves had ſome veneration, were ſaid to be deſtroyed by Thunder and Lightning. And Herod's Meſſengers digging (that ſo they might rifle the Temple) for hidden Gold, a Fire is ſaid to break out of David's and Solomon's Coffins, and to have conſumed them to Aſhes. And Marcus Craſſus a Roman Conſul and General, taking Two thouſand Talents of Gold out of the Temple at Jeruſalem, which Pompey left there, his whole Army was routed a little after, Craſſus was taken, and ſome of that melted Gold poured into his Mouth, which was thought a Judgment for that Sacrilege.

And Caepio a Conſul of Rome, after he with his Army had deſtroyed the Church of Tholouſe in France, and had taken thence a great Maſs of Gold, the Hiſtory ſa •• , every man in his Army came to a miſerable End; whence wh • n any man was remarkably followed by the Hand of God, they uſed this Proverb, ſaying of him, [Aurum habet Toloſanum,] He hath ſome of the Gold of Tholouſe. And whatever groſs Miſtakes ſome men have been and are ſtill under in their own deviſed mediums of Worſhip, whereof ſome have been (as that of Apollo, at Delphos) was plainly) Diabolical, (and others very diverſe from what God has inſtituted in his Word) yet how far the Lord may make men Examples, of ſuffer them to be ſo made, for ſinning againſt their own Conſciences, though they be Miſinformed Conſciences, I cannot tell. And I think it may be true alſo, that ſome Judgments have been executed upon Violaters of the Sabbath, whereof the Stick gatherer of old is one famous Example, and whereof I could aſſign ſome very Signal, within theſe few years paſt, if that were a good way of reaſoning: And what more there may yet be I know not, Chriſt can vindicate his Commands, and recover his own, when, and by what methods ſhall pleaſe him, and to him I wholly leave it: But, this I am fully ſatisfied in, that he that walks according to his Commands has no manner of cauſe to fear his Diſpleaſure for obedience to his Will.

And this I aſſign as Anſwer to the many Reflections about Judgments ſuppoſed to be inflicted in this Caſe, which Judgments of God I acknowledge to be a great Deep, and hard to be fathom'd by the Wiſeſt, and are ſometimes eaſie to be wreſted both ways by willing Minds, but are then beſt underſtood, when conſidered as directly puniſhing Sins againſt the plain Commands and Word of God.

Now, although this Precedent of Euſtachius be ſomewhat long, yet being Seconded by a Council, and that tranſmitted, and publiſhed to all the World, in one of the Volumes of the General and Provincial Councils, (out of which I have tranſlated it) and this paſſing at the initiating or firſt bringing in of the Celebration of the Firſt day of the week, or Sunday, into the Kingdom of Scotland, which is famous for having the Goſpel early preached there, (and in this as famous, viz. for not receiving this Innovation ſo ſoon as ſome other parts of the World); and England being then much of the ſame mind, (as before has been ſaid) and this being one Precedent, which may ſerve to abate what is printed about the Firſt day, as if all the World, ſince Chriſt and the Apoſtles time, had obſerved it, and as if the Sabbath ever ſince had been univerſally laid aſide; I have therefore inſerted it, and from hence at preſent ſhall only obſerve,

That the Firſt day (which ſome call the Dominical or Lord's day) was not obſerved by the Chriſtian Kingdom of Scotland, (nor, I think, by England) Twelve hundred years after Chriſt.

Of the Dominical day the Magdeburgenſes ſay, It was ordained in a Council in Scotland, about the obſervation of the Dominical day, newly and lately brought into that Kingdom, (as is before noted out of Binius) That it ſhould be holy from the Twelfth hour of Saturday Even, till Monday.

And, fol. 788, a Synod in Scotland, under Pope Innocent III. An. Dom. 1203, for inaugurating the King, and the Feaſt of the Sabbath, which, I think, might be about a year or two after the Abbot of Flay's being there, William King of Scotland called a Council of the Chief of his Kingdom, and commanded them to do Homage to his Son Alexander.

There came alſo a Legate from the Pope with a Sword and a purple Hat, Indulgences and Priviledges to the young King; alſo there it is decreed, That Saturday, from the Twelfth hour at Noon, ſhould be holy; That the People ſhould do nothing prophane, but apply themſelves to things ſacred, and this they ſhould do even until Monday. Boetius, lib. 13, de Scotis, fol. 788, which place in an haſty ſeeking I could not find.

By inaugurating the Sabbath was the more ſolemn ſettling of that matter, which was, as I gueſs, about a year or two before firſt initiated, or brought in, by the Abbot of Flay. As Binius.

Or, whether this inaugurating were not by the King and Parliament of Scotland, becauſe it is ſaid to be by the King and the Council, of the Chief of his Kingdom, I cannot ſay, but this laſt ſeems to me moſt probable.

But that makes no difference in the caſe there, and this well agrees with that of the Abbot of Flay, as I think about a year or two before. And how far this Precedent, after the fine Device of the Epiſtle from Heaven, and after this Abbot of Flay's coming to York, may reach to this Kingdom of England, you may ſee there.

I ſhall quote Binius once more, the ſame Book, fol. 1445, where he ſays, At a Council at London, celebrated by Hubert Archbiſhop of Canterbury, in the time of Pope Innocent III, Ann. Chriſti 1200, they decree, That every Dominical day the Hoſtia ſhould he renewed. (The Hoſtia is the Hoſt in the Popiſh Maſs (i. e. a round Wafer Cake) which after the Prieſt's Conſecration, they ſuppoſe to be the Body of Chriſt.)

The Church of England then, and ſome time before, and long after, till Edward the Sixth's time, were devoted to the Church of Rome, howſoever the Kings and Civil Government were diſpoſed, whereof we find a little in the Preſident before cited of Euſtachius; and we have no Statute made for Sunday till that in Edward the Sixth, which was but about 150 years ſince, (whereof more hereafter.)

And Binius, fol. 877, 878, In the time of Pope Marcellus II, there were ſome who kept the Sabbath day, Sabbatarii, (which, I think, was in Rome) who it ſeems held, that the Dominical day was not to be obſerved (Dominicam diem non colendam) and this was An. 1555, in the ſixteenth Century; but they (if it be true what is written of them) by Popiſh Writers, were otherwiſe Heretical, as in their ſence all Diſſenters from them are.

And if they were Hereticks, yet this will diſprove part of the Aſſertion before mentioned, but frequently the moſt Orthodox were by them called Hereticks, as they are by them and others to this day.

In Lucius's Thirteenth Century, f. 264, B, and fol. 357, C, D, of introducing the Dominical day into Scotland, we have before in the Story of the Abbot of Flay, and the King's Council of Scotland, An. Dom. 1203.

Fol. 385, a Synod was held at Oxford, An. 1223, by Stephen Archbiſhop of Canterbury, where they determine, That all Dominical days be kept with all veneration, and a Faſt upon the Sabbath, &c.

So that how far ſome part of England then followed the Example of Scotland, is worth further enquiry, which is about Twenty one years after that of the Abbot of Flay.

And this is the ſum of what I have collected out of thoſe Books: As for the Books quoted (by Binius, by the Magdeburgenſes, and by Lucius) I had very few of them, where thoſe Paſſages probably would be found more at large, which ſuch as are furniſhed with, or have the uſe of a better Study, may collect if they pleaſe, and give a more exact account thereof. But theſe Writers, as to Matters of Fact written by them, I take to be of Credit, although one of them, viz. Binius, were a profeſt Romaniſt, and Canon of the Virgin Mary at Collen, and writ permiſſu ſuperiorunt: But the Magdeburgenſes and Lucius were Proteſtants, and are generally allowed, for ought I know, as perſons of Fidelity in their Collections. So that as to the Matters of Fact which I have brokenly gathered from them, ſome for, and ſome againſt my Opinion, I think there remains little doubt; Inferences from what I have collected I leave to the impartial Reader.

Binius's 13th Century. King John, about Ann. Dom. 1208, and the Tenth year of his Reign, (upon occaſion of a Popiſh impoſing upon his Prerogative in a Caſe of Conge-de-lier) was excommunicated by the Pope, and his Kingdom interdicted, which bred ſo great Troubles at home and abroad, as at laſt forc'd him to lay down his Crown at the Feet of Pandulphus the Pope's Agent. After he was humbled by that Excommunication and Interdiction, this King, An. 15. of his Reign, by Writ removes the Market of the City of Exon, from the Dominical or firſt day of the week, on which it was formerly held, to Monday. Prinn's Hiſtory of the Pope's Uſurpations, part 3, fol. 17. So that Exon kept Markets on Sunday above 1200 years after Chriſt. And the Market of Launceſton was from the firſt to the fifth day of the week. And in the 2d and 3d of Henry III, the next King ſucceeding King John, K. Henry III▪ removes another Market in Devon, and Ten more in other Counties, from the Firſt day to other days of the week: Which alteration of Markets (which we find before in the Caſe of the Abbot of Flay) King John would not then admit. And 6 Hen. III, Prinn's Juriſdiction of Courts, fol. 153, there is the King's Writ (Ballinis de Haſtings) to anſwer before the Juſtices, for removing Markets from one day to another, without the King's Licence, unleſs it be from the Dominical day: It ſeems ſome then held Markets on that day, but might remove them to another day without the King's Licence. And thoſe who deſire and need ſuch Preſidents, may probably there find many more like theſe, theſe coming to hand upon the peruſal of a few Leaves of that voluminous Book.

In our Records, we find by the Writs to ſummon Parliaments, that they were of old appointed to meet upon Sundays. Elſyng's Method of holding Parliaments, fol. 91, 92, in the time of Edw. I, Edw. II, and Edw. III, which Edw. I. ſucceeded Henry III, who ſucceeded King John.

But 5 Rich. II. (who was depoſed by his Popiſh rebellious Subjects and Clergy) and who ſucceeded Edward III.) the Parliament appointed to meet upon Sunday, met that day, and adjourned till Monday. Prinn's Juriſdict. of Courts, fol. 4. From which time of 5 Rich. II. Prinn ſays, no Parliaments have been ſummoned to meet on the Dominical days: And Prinn thinks [Modus tenendi Parliamentum] was compiled after 5 Rich. II. for many ancient Parliaments of Edw. I, Edw. II, and Edw. III, were ſummoned to meet on Sunday, on which day (the Modus, &c. ſays) Parliaments ought not to be held, but upon all other days (that excepted.) So that it ſeems in Edward the Third's time, Sunday was not much (if at all) obſerved by that King and the Civil Government of England. See his Juriſd. fol. 42, and his Regiſter, fol. 10, 11, 15.

England, (which one lately, in his Defence of the Firſt day, calls a barbarous and remote Corner of the World) had the Goſpel here preached in the Firſt Century, (as Hiſtorians ſay) and it was afterward generally entertained for ſome hundreds of years, before they received the Change of the Paſſover to the Dominical day, and (by the beſt Collection I can make with my few Books) about 1200 years (or more) before they received the obſervation of Sunday, and yet had a weekly day of Reſt, which all the Records of old, yet extant, and down along to this day, did then, and do ſtill, call the Sabbath day: And having once received the Goſpel, they did not ſo ſoon receive Alterations in Religion for the worſe, as other places nearer to Rome; as appears by the Caſe of the Paſſover, the change of which from the 14th day of the firſt Moon, to the firſt day of the week, was not here admitted (as I take it) till the Sixth or Seventh Century (and then alſo but in part) as appears in the Paſſage of Biſhop Coleman, which Alteration Scotland then refuſed. And for the Firſt day, it ſeems to be introduced by the Popes and their Agents, by degrees, but not generally to obtain in England (nor at all in Scotland) till the beginning of the 13th Century, and without any Law (that I can recollect) made by the King and Parliament, till Edward the Sixth's time, 5 & 6 Edw. VI, cap. 3, which Act was made about 150. years ſince, where Sunday, and many Holy-days, the Feaſt of All-ſaints and of Holy Innocents, are eſtabliſhed Feſtivals, and jumbled all together, (it ſeems then eſteemed much alike.) Which Act provides, that it ſhall be lawful for Husband▪ men, Labourers, Fiſhermen, and all others, in Harveſt, or any time of the year, when Neceſſity ſhall require, to labour, ride, fiſh, or work any kind of Work at their free will and pleaſure, upon any of the ſaid days. So that the Civil Government of England did never (that I find) give Countenance to Sunday by any Act, till about 150 years ſince, and then allowed a Liberty ſo large, as ſhews what Eſteem they had of that, as well as other Holy days: Tho', I remember, in one of the Engliſh Chronicles, I met with an Act of the Common-Council of London, in favour of the Firſt day (as I take it) about their Markets, which was ſome time before this, but when I do not remember.

That the Seventh day of the week has held the name of the Sabbath from the beginning of the World to this day, I take to be evident; though 'tis alſo true, that ſome late Writers (within Eighty years, or thereabout) have endeavoured to apply the name of the Sabbath to the Firſt day, which (as is acknowledged by others) is no where given to it in the Scriptures.

The ancient Liturgies do prove this, and the Maſs▪ book now in uſe ſtill retains the Name of the Sabbath for the Seventh day.

Our own Records in England do alſo prove this; thoſe of the Houſe of Lords, the higheſt Court of England, Elſing. fol. 94, 95, and their Journals to this day, whereof I have ſeen many; and every one that will, may ſee, that all things enter'd in the Journals of that Houſe, as done upon the Seventh day, are enter'd as done Die Sabbati, upon the Sabbath day, (i. e. upon the Seventhday Sabbath.) And the like Orders for the Houſe of Commons are weekly printed (Sabbati) for the Seventh day.

The Rules and Records of the Kings Bench, Common Pleas, and the Latin Records in the King's Court of Exchequer, and in Chancery, and thoſe alſo in the Chequer-Chamber, do call the Seventh day the Sabbath (whereof I have now ſome in my Hand.)

This all Lawyers and Attorneys know, and all others, (who will ask the Queſtion) may know); and there is no other Latin Word in the Courts of Weſtminſter, nor any Latin Proceſs from any of them for the Seventh day, but (die Sabbati) the Sabbath day, and (Sabbati) upon the Sabbath; but when the Courts began to ſit upon the Sabbath, I do not remember to have found, but gueſs it might be after Edward the Third, who died about Three hundred and fourteen years ſince.

So that this Queſtion is not yet ſo fully ſettled, but that ſome did long obſerve the Seventh day Sabbath, and that day has the name of the Sabbath to this day; and I remember nothing by the Parliament of England, in favour of the Firſt day, till the time of Edward the Sixth, about One hundred and forty years ſince, (whereof before.) All which put together, ſeems a very ſtrong Tradition for the Seventh-day Sabbath.

The Grecians and their Churches ſolemnize Saturday Feſtivals, Brerewood's Enquiries, f. 128, and eat therein Fleſh, forbidding, as unlawful, to faſt any Saturday in the year, except Eaſter Eve, Villam en voyage, l. 2. c. 2. & alii.

The Grecians are under the Patriarch of Conſtantinople, under whoſe Juriſdiction, in Aſia, are the Chriſtians of Natolia, (excepting Armenia the Leſs, and Celicia) of Circaſſia, of Mengrelia, and of Ruſſia. In Europe are the Chriſtians of Greece, Macedon, Spirus, Thrace, Bulgaria, Raſcia, Servia, Boſnia, Walachia, Moldavia, Podolia, and Moſcovia, and all the Iſlands of the Aegean Seas, and others about Greece, as far as Corſu, beſides a good part of the large Dominion of Polonia, and thoſe parts of Dalmatia, and of Croatia, that are ſubject to the Turkiſh Dominion.

And the Melchites or Syrians celebrate Divine Service as ſolemnly on the Sabbath as on the Dominical day. Brerewood's Enq. f. 131, 132. And theſe Aſſyrians are eſteemed for their number the greateſt Sect of Chriſtians in the Eaſt.

So that a vaſt number of Chriſtians in the World have not yet fully received this Alteration.

The Georgians, who are alſo very numerous, together with the Mengrelians and Circaſſians, are Chriſtians of the Greek Communion, and their Religion the ſame in Subſtance and Ceremonies with that of the Grecians.

The Muſcovites and Ruſſians alſo repute it unlawful to faſt on Saturdays, and have not any material Difference in Religion from the Grecians.

(The Maronites in the Mountain Libanus, in Aleppo, Damaſcus, Tripoli of Syria, and in Cyprus, faſt not on the Dominical day, • or on the Sabbath, Th. a Jeſ. l. 7. par. 2, c. 6.)

〈1 page duplicate〉〈1 page duplicate〉 The Habiſſines or Midland Aethiopians reverence the Sabbath (Saturday) keeping it ſolemnly, equally with the Dominical day. Brerewood's Enquiries, 128, 131, 132, 155, &c. Purchaſe writes of the Habiſſines, as ſubject to Peter and Paul, and eſpecially to Chriſt, as obſerving the Saturday Sabbath. Purch. Pilgrims, part 2, fol. 1176, 1177. So that there are a multitude of Chriſtians in the World, beſides thoſe in England, who ſtill keep the Seventhday Sabbath.

Sandis Travels, fol. 173, the Author travelling in the Eaſtern parts, ſpeaks of the Aethiopians, a Chriſtian Fmpire, ſtill celebrating Saturday (as he calls it) as well as the Sunday; they have it ſeems divers Errors amongſt them, and alſo many ancient Truths; and this is taken notice of in other Hiſtories.

I ſhall eaſily acknowledge this Collection out of the Councils, Centuries, and Hiſtories, to be very broken, being made but out of a few Books, and that at ſeveral times, and in ſeveral places, as that Condition (which the Lord ſaw beſt for me) would give me leave, and that they are haſtily and weakly put together, my Time and Strength having been for divers years much taken up in Studies and Buſineſs referring to my own Profeſſion, and what with Weakneſſes, Winters, Perſecutions, and Age, I could do little. But it ſeems to me theſe Inſtances of the Seventh day, ſtill obſerved in ſo many parts of the Chriſtian World, not only for many hundred years, but even down along to this Century, though they are but as Scrapps of Hiſtory, may be ſufficient to ſhew, that Tradition is for the Seventh-day Sabbath.

And if the Collections before cited be right, then there is not one line in that Author's Note on Rev. 1. 10, before cited, that is not miſtaken.

And this may alſo ſuffice to ſatisfie the Conſciencious, that this is not a new Doctrine, which ſo many Chriſtians have held, and ſtill hold and practice to this day.

I ſhould not have thought it meet to have written at all upon this Queſtion, but that I ſee the more Able take it not in hand; by this Eſſay therefore I have endeavoured to provoke ſome other, better furniſhed to clear this up (if need be) to greater ſatisfaction, which I have only a little looked into; and ſuch may find (as I think) much more than I have, who alſo by many Removes under this late Perſecution, have loſt (as I think) divers Authorities which I had collected for my ſhare, in which Perſecution I have great cauſe to bleſs God, as giving me leiſure to look into this and other matters.

I have alſo paſſed by ſome Expreſſions in the Hiſtories in favour of the Firſt day, which are written by the Favourers of the Romiſh Opinion, which are very common in the Writings of the Monks and other Romiſh Prelates.

And now I leave all with the Son of Man, the LORD of the Sabbath.

But, what I have gathered out of a great deal of Rubbiſh, (and before mentioned) may be ſufficient (in my weak Opinion) to prove to the ſatisfaction of the unprejudic'd, that the Word of God fully, and a ſtrong Tradition, are for the Seventh-day Sabbath, and againſt the Firſt day.

And if the Seventh day be the true Chriſtian Sabbath, and that day (and that day only) be commanded to be kept, as it plainly ſeems to me by the Scriptures, and (very far) by Tradition, (except that of Rome and its Followers) then do we weekly and wilfully break the Fourth Command, in a point wherein there ſeems no ſound Reaſon can be aſſigned; for, God expreſly commands to keep the Seventh day, and we will keep not that which he commands, but one of thoſe upon which he has commanded us to labour.

What a learned Noble Gentleman means by his Inequality of days, in his Coſmical Suſpicions, I know not. (See Iſa. 30. 19, 26. Prov. 3. 1, 2, 16. Orek Jammim.) Nor what of Truth there may be in the Story of Fluvius Sabbaticus in Paleſtine, which, ſome ſay, only flows; (another, that it only reſts) upon the Seventh day, but divers take notice of it. Baronius, An. Chr. 33, fol. 28, ſect. 12. Joſephus 7. de bello 24. Plin. 31, Hiſt. 2. &c. but on theſe I build not.

And here I think it may be of ſome uſe to beſtow a Sheet or two upon the caſe of Eaſter, to ſhew how that came in and is held up.

As to the time of keeping the Paſſover, the Lamb was to be taken up the tenth day of the firſt Moon or Month Niſan, which Niſan (they ſay) anſwered to part of our March, and part of April, and was to be killed the fourteenth day of that Month, Exod. 12. 1, - 6.

The Month Niſan I take to be the firſt New Moon after the Vernal Aequinox, which Vernal Aequinox is our Eleventh or Twelfth day of March; and whether the Fourteenth day was not to be reckoned from the day of the Aequinox (which Fourteenth day was alwaies in the Month Niſan) I cannot tell. Lucius, Cent. 2. 117, D. But this I doubt, and rather take the firſt, viz. That the Month or Moon Niſan began after the Vernal Aequinox, and that the Paſchal Lamb was to be killed the Fourteenth day of that Moon: Or, what other Reckoning they had, I cannot certainly reſolve.

To this Feaſt of the Paſſover (i. e. paſſing over the Houſes of the Iſraelites, when God ſlew the Firſt born of the Aegyptians) our Lord's Parents went up to Jeruſalem every year, Luke 2. 41.

This Paſſover, though it preſerved the Memory of the great Deliverance the Iſraelites had out of Aegypt, yet the Lamb then killed was eminently a Type of Chriſt.

This Paſſover was alſo obſerved by Chriſt, Mat. 26. 1, 17, 18, 19. Mark 14. 12. Luke 22. 7. John 13. 1. The day when Chriſt went with his Diſciples to keep the Paſſover was probably the Evening before our Friday, and that Evening (i. e. the beginning of Friday) he and his Diſciples probably began to keep it, and that night he was betray'd and taken, and on Friday was crucified; which Paſſover the Jews obſerved upon the next day after, being the Sabbath day.

The Ancients ſay, the Jews had a Cuſtom when two Feaſts, viz. the Paſſover and the Sabbath, came ſo near together, as to be next one another, that by Rabbinical Tradition they obſerved both upon one day, viz. upon the Sabbath day.

'Tis ſaid thereupon, that the Jews, by that Rule, then kept the Paſſover upon the Seventh-day Sabbath (which began in the Evening) which they ſhould have obſerved upon Friday, the Sixth day of the week. And that Chriſt kept it upon the Evening of the Sixth day, which was the right day, which was the Evening after our Thurſday, Mark 15. 42. Luke 23. 54. John 19. 14.

See Lucius, Cent. 1, lib. 1. fol. 259, E, Whether the Apoſtles kept it after the Death of Chriſt I cannot yet reſolve, although in Acts 18. 21, the Feaſt which the Apoſtle ſays he was to keep at Jeruſalem, ſeems to be the Paſſover, though that be not named, and if it were, I think Paul took occaſion to be there at that publick great Concourſe of People, to preach Chriſt to that Multitude. And ſo in 1 Cor. 5. 8, the Feaſt there ſpoken of might be the Paſſover, though it be not named.

But, that the Apoſtles were under no obligation to keep that Feaſt of the Paſſover, after the Death of Chriſt, is to me paſt doubt, becauſe the Paſſover and Lamb then ſlain were a Type of Chriſt, and prefigured him, who is our Paſchal Lamb, who being himſelf ſlain and ſacrificed for us, 1 Cor. 5. 7, at his Death the Paſſover, the Type and Figure wholly ceaſed, and was aboliſhed by his Death, the true Antitype, and ſo the Apoſtles, and all others, were by his Death delivered from that, as Lucius, Cent. 1. well as other Ceremonies, which are all nailed to his Croſs, and the keeping the Feaſt with Unleaveneds, the Apoſtle, v. 8, expounds of their ſincerity of Life, who believed in Chriſt.

Lucius, Cent. 1. lib. 2. 36. H, However, there were ſome (particularly thoſe at Rome) in conformity to the Jews Paſſover, though in croſſneſs to the day the Jews kept the Paſſover on; or it may be out of a good Intention, in memory of the Reſurrection; or for what other reaſon I cannot tell, who (it ſeems by the Hiſtories) did, about the Second and Third Centuries, obſerve one yearly Feſtival in commemoration of the Reſurrection, which Reſurrection falling out to be the Firſt day of the week, they would have others yearly obſerve upon the Firſt day, which the Eaſtern Churches generally oppoſed, thoſe there who kept it keeping it the fourteenth day of the firſt Month, the day Chriſt kept it upon, whatever day of the week it fell out to be: But what Law from Chriſt either they or any others had, or have, to make any ſuch Obſervation now upon either of thoſe days, or upon any other day, I am wholly to ſeek.

'Tis true, the Jews obſerved the Paſſover, as appears Acts 12. 4, where the Paſſover is rendered (Eaſter.) And that ſome yearly Feaſt was kept by divers Chriſtians in lieu of the Paſſover, is very likely. Lucius, 1 Cent. lib. 2. fol. 387. C, D, where John and Philip the Evangeliſt, and other Apoſtles, are ſaid to keep that yearly Feaſt the fourteenth day of the firſt Moon, and that ſome caſt it (rejeciſſe) upon the Dominical day.

Cent. 2, fol. 7. C, D, where a Queſtion being moved, Who firſt preached the Goſpel in Britain? 'tis ſaid, It does not ſufficiently appear, but certainly this is not unlikely to Truth, That that Church (i. e. in Britain) was planted in the beginning by the Grecian or Oriental Teachers, and not by the Romans or Weſtern Teachers, and that the Grecians transferred their Ri • es and Ceremonies to them; and he ſo thinks, firſt, becauſe Petrus Cluniacenſis Abbas writing to St. Bernard, affirms, The Scots, according to the manner of the Grecians, were uſed of old to celebrate the Paſſover their time, not the Roman time.

And then ſecondly, he quotes Cardinal Galfridus, who witneſſeth, That the Britains wholly refuſed to receive Auguſtine the younger, the Legate of Pope Gregory the Great; nor would they acknowledge any Primacy the Pope of Rome had over them: Which Galfridus lived about Seven hundred years after Chriſt. So that the Romiſh Obſervation of the Paſſover was not received in Britain for ſome hundred years after Chriſt; and ſo there is that Tradition againſt Eaſter.

Lucius, Cent. 2, fol. 89, C, D, E, F, G, H, of the Paſſover, That ſome Obſervations ſtuck long in Chriſtianity, fetch'd from the Old Teſtament, the celebrating the Paſſover in many places was accommodated to the Rites and Cuſtoms of the Jews, either becauſe being born and educated in Judaiſm, they did not underſtand Chriſtian Liberty, or becauſe ſome great and excellent men in the Church thought, that a ſudden abrogating all the Jewiſh Rites could not be without troubling the Weak; of which opinion was Auguſtine, who celebrated this Saying, That the Synagogue was to be buried with Honour; (but, it ſeems, he thought it muſt be buried.)

In the obſervation of the Paſſover, it is certain, many Pious and Praiſe-worthy men were tenacious of the Jewiſh Cuſtom, for that Diverſity remained from the Apoſtle's times even till Victor Biſhop of Rome, and long after; for it is not written what time, in the Eaſtern Churches, the Cuſtom of celebrating the Paſſover in the Jewiſh manner, was wholly abrogated, unleſs that, after a ſharp Diſſention between Pope Victor and the Eaſtern Churches, it was decreed, That no man ſhould ever revive that Controverſie. The French then obſerved it the Eighth of the Kalends of April, according to the Jewiſh account.

But in the Roman Church they obſerved it upon the Dominical day, after the fourteenth day of the Moon; and this Pope Pius firſt inſtituted. And ſome draw it from the Viſion of the Hermits.

But when that Decree was not obſerved by all Churches, (Pope) Victor, not without great Diſſention repeated it, and the Arian Churches not being willing to receive that Cuſtom, he excommunicated them all together.

Here now this (ſays Lucius) is to be obſerved, that the Apoſtles and Apoſtolical men never conſtituted any Law, neither of the Paſch (or Paſſover) nor of any other Feſtivals whatſoever, (which do include Sunday) but left Liberty ſafe and entire to all; and cites Socrates, that neither the Saviour, nor the Apoſtles, commanded this to be obſerved, by any Law.

So it is here acknowledged, that there was no Law of Chriſt, or of his Apoſtles, for this yearly Obſervation, only Rome would have it ſo, and excommunicated thoſe Churches (as above) which would not obey their Will.

And Cent. 2, fol. 100, A, Pope Pius is ſaid to command the Feaſt of the Paſſover to be celebrated upon the Dominical day.

And fol. 113, D, it's ſaid, That Pope Pius and Victor, in their Letters command, that the Paſſover ought to be obſerved by all Churches, in the ſame manner: They add a Reaſon, Becauſe it does not become the Members (i. e. other Churches) to diffent from the Head, which is the Roman See. So the Headſhip was claimed by Rome very early, if that be true.

But of this Reaſon there is ſome doubt, whether it be not foiſted in, and whether it were then aſſigned; for that Headſhip of Rome, ſeems not aſſumed in divers Centuries after.

More to the ſame purpoſe we have fol. 117, 118, about the different obſervation of the Paſſover, and that it is evident, the Apoſtles left the Churches at liberty.

Fol. 120, 121, we have Pope Victor blamed for his reſoluteneſs to bring all Churches to his Obſervation, and for damning and nick naming them Quarto decimani Hereticks, who obſerved the Paſſover the Fourteenth day of the Moon.

And the Miſchief of this is ſaid to be the greater, for that hereby the Biſhops of Rome were made more inſolent, to conſtitute other Ceremonies, and obtrude them on other Churches. And this was an abuſe of Excommunication, and an Example of excommunicating thoſe, for not obſerving human Traditions, who otherwiſe were of ſound and right Minds.

Lucius, fol. 121, quotes Nicephorus, ſaying, That ſome in Aſia pertinaciouſly retained their own Manner: Which Nicephorus, lib. 4, cap. 39, I find, ſpeaks alſo of the Differences that were about Faſting, as well as about the day of the Paſſover-Feſtival; for, ſome thought they ought to faſt but one day, others two days, others more days, others meaſured the day by Forty hours Night and Day.

So great Diverſity and Uncertainty there is in all theſe deviſed Feaſts and Faſts, which God has not appointed.

And fol. 123, 124, we have a little more to like purpoſe as before, which is what I find in the ſecond Century.

Lucius, Cent. 3, Fol. 82, A, the Manichees are ſaid to frequent no Paſſover nor Vigils.

Fol. 86, E, Tertullian ſays, that the Paſſover and Pentecoſt were ſolemn days for Baptizing.

Fol. 95, D, the Paſſover is ſaid to be one of the Chriſtian Feſtivals.

Fol. 134, B, he ſays, Without doubt the Controverſie about holding the Paſſover with the Jews, was agitated in divers places.

And that the Paſſover was to be celebrated when the Sun and Moon had paſſed the Aequinoctial Caeſure.

And fol. 156, F, and 157, A, B, C, we have a Learned Diſputation of Jerome, about the Paſſover, when it was obſerved, where the Romans ſay, Before the Eleventh of the Calends of April.

Fol. 161, E, Euſebius ſays, It was not to be celebrated till after the Vernal Aequinox.

Lucius, Cent. 4, Fol. 208, C, F, the Anthropomorphites (Hereticks) kept the Paſſover with the Jews.

Fol. 224, B, D, the Arrians, of Indifferent things, (they ſay) The Paſſover is not to be obſerved, becauſe Chriſt our Paſſover is ſacrificed for us: Who, though they were erroneous in great Chriſtian Principles, yet in this they were (I think) in the right.

Fol. 231, H, At Conſtantinople, in the firſt day of the Paſchal Feaſt, the Biſhop read the Book of the Goſpel, which the Deacons repeated.

Fol. 233, In Theſſalia they uſed to Baptize only on the Paſſover-days.

Fol. 247, F, they ſay, In this Age human Traditions were more and more heaped on, and the Chriſtians were cumbred with long Faſts: And they ſay, a Faſt for Six days of the Paſſover, which is now grown up to about Six weeks, is affirmed to be inſtituted by the Apoſtles.

But no body, I think, yet can tell us where that Inſtitution is, no more than one for the Firſt day.

Fol. 248, G, they ſay, When the whole Eaſt, in celebrating the Paſſover, imitated the Obſervation of the Jews, Conſtantine, by the Synod of Nice, (rejecting Jewiſh Obſervations) cauſed the Chriſtians through the whole World to keep the Paſſover the ſame day together which the Weſtern Churches and Rome kept it, viz. after the Vernal Aequinox.

And fol. 249, B, there is mention of Diverſity about celebrating the Paſſover.

Fol. 253, In the African Churches, how the Paſſover is celebrated, as to Feaſts and Faſts.

Fol. 333, G, 334, A, The Schiſm in the Eaſt about obſerving the Paſſover as the Jews did, continues.

Fol. 369, A, B, C, D, and this old Diſſention about celebrating the Paſſover, ſtill troubled the Churches, ſome upon one day, ſome upon another; ſo that we may plainly ſee what bad work theſe Inventions have made in the Church in former Ages, even in the Primitive times.

Fol. 391, G, H, 392, A, A Synod at Rome, where Pope Sylveſter, the Biſhop of the Holy and Apoſtolick See, Prelate of the City of Rome, ſaith about the Solemnity of the Paſſover, It was commanded to all Biſhops and Presbyters, to keep the obſervation of the Paſſover from the Fourteenth of the Moon to the Twenty firſt.

Fol. 482, D, The Novatians, in a Synod, conſtituted, That the Feaſt of the Paſſover ſhould be celebrated when the Jews celebrated it. And fol. 493, A. See fol. 608, C, D. 639, B.

Fol. 856, B, the Jews are ſaid to celebrate the Paſſover twice: in one year.

Fol. 363, B, the Paſſover was obſerved as one of the times for Baptizing.

As for the obſervation of Eaſter, neither our Saviour nor his Apoſtles have commanded us any where to obſerve it, which ſome in the leſſer Aſia celebrate the Fourteenth day of the Month; others in other parts of Aſia vary in the Month, yet hold it on Saturday, and gather, that the celebration of the Feaſt of Eaſter came up more of Cuſtom, than by any Law or Canon: Thoſe who keep Eaſter the Fourteenth day, bring the Apoſtle John for their Author; but Rome, and the Weſt parts, alledge Peter and Paul for themſelves. And Socrates ſays he has laid down ſufficient to prove, that the Feaſt of Eaſter began more of Cuſtom than by Command of Chriſt, or any Apoſtle. Soc. 5th Book, Chap. 21, Fol. 353, 354.

Lucius, Cent. 5, fol. 384, B, the Paſſover obſerved and celebrated as an yearly Solemnity of the Lord's Reſurrection; where we have alſo the Paſchal Vigils or Watchings by Night (which I think were at Rome.)

Cent. 6, fol. 170, C, all are ſaid to obſerve the Paſſover, yet there fell out a Contention between the Spaniards and French, about the time of celebrating the Paſchal day, for the French celebrated the Fourteenth of the Calends of May, the Spaniard the Twelfth of the Calends of April (a pretty great Variation); but Sigebert ſays, that Strife was taken away by Miracle; for, the Spaniards, in the time of the Paſſover, wanted Water to baptize, which the French had, and ſo it ſeems it was counted clear from that Accident, in that Age, that the French were in the right.

In the Seventh Century, fol. 22, E, there is ſaid to be a great Contention between the Engliſh and Scots, about obſerving the Paſſover, whether it ſhould be obſerved after the manner of Rome: So that theſe Obſervations did come from Rome, and have plainly ſerved to divide the Chriſtian World, but are not inſtituted in the Scriptures.

Fol. 72, B, That Baptizing amongſt the Britains was moſtly at the Paſchal Solemnity.

Fol. 76, A, At what time, or upon what Days or Feſtivals they did diſtribute the Supper of the Lord, it does not ſufficiently appear, unleſs what Caeſanus mentions of the time of the Paſſover.

Fol. 82, A, B, About obſerving the Paſſover, the Britains varied from the Roman Churches; as Beda, lib. 3, cap. 25, a great Diſſention between the Scots and Engliſh about this.

But in a Synod which Theodorus cauſed afterwards in England, it was ordained, That the Paſſover ſhould every where be held upon the Dominical after the Fourteenth day of the Moon of the firſt Month, (Ut Paſcha ubi que ſervaretur Dominicâ poſt decimam quartam lunam primi menſis.) Beda, lib. 4, cap. 5.

Fol. 104, D, Thoſe who did not faſt on the day of Chriſt's Paſſion were to be debarred from the Paſchal Joy, (this was deſigned againſt thoſe who would not faſt on the Seventh-day Sabbath.)

Upon the day of our Lord's Birth, Clerks are commanded to tell the People what day of the Month the Paſſover was to be celebrated: And fol. 114, G, the like.

And fol. 123, F, G, Pope John, in his Epiſtle to the Scots, reprehends them for obſerving the Paſſover different from the Roman Church, Tonſures, and Unctions, and Latin Maſſes, and the Paſchal Rite the Popes of Rome obtruded upon the Britains (or ſome of them) about the Year Six hundred Sixty ſix, or a little after: And there, and in fol. 124, we may ſee many other Romiſh Rites introducing.

Fol. 125, B, And there were ſome then who oppoſed and blamed the Domination of the Pope of Rome.

Fol. 132, The Britains did not obſerve the Dominical day of the Paſſover in its time, but from the Fourteenth to the Twentieth day of the Moon. But Auſtin the Pope's Legate endeavoured to perſwade the Britains to celebrate the Paſſover in the Roman manner; but Columbanus and Dagaenus Biſhops of the Scots and Picts, were ſo tenacious of their own Ceremonies, that they would not Eat nor Lodge with thoſe pretended Reformers: And in the Iſle of Man things came from Diſputes to Arms, and thoſe addicted to Rome ſlew (as they ſay) 1200 Monks (if they do not miſreckon) who defended the Rights of their Anceſtors.

Fol. 133, The Engliſh about that time, I think, began to obſerve the Paſſover in the Romiſh manner, but Biſhop Coleman, with thoſe with him, would not aſſent, but rather left his Biſhoprick.

Fol. 151, G, There was ſome Difference in Spain, about this.

Fol. 190, D, E, F, G, H. and fol. 191, 192, A Synod is called in Britain, about the Controverſie of the Paſſover, where the King and his Son differ about it. And there is a long Diſpute between Biſhop Coleman and Presbyter Wilfrid; and much of that Diſpute is again repeated fol. 289, 290, where Oſvius the King turns to the Roman Obſervation of the Paſſover; and Coleman, and others, who would not receive that Alteration, nor the ſhaving of the Crown, returned to Scotland. So the Churches are all along beholden to Rome for this Controverſie alſo.

Cent. 8, fol. 202, B, C, The Britains (i. e. I think, the Welch) about the Year of Our Lord 731, did not yet celebrate the 〈◊〉 with the Engliſh, Pict • , and Scots, and other neighbouring People: They ſay, the Pict • began to celebrate the Paſſover in the Roman manner Ann. Do • . 716, Bed •• Sigebertus • as it Ann. 709, and many German Churches were drawn to the Roman Paſchal Celebration.

And in Spain they differ'd in this from Rome.

Fol. 290, B, C, D, The Britains ſtill oppoſed and rejected the Roman Paſſover.

Fol. 291, A, In the Eaſt ſome obſerved the Paſſover one day, and ſome another.

Cent. 9, fol. 15, E, Pope Paſchal; fol. 185, B. & 281, B, E, made Pope without the Aſſent of the Emperor.

Fol. 281, you may read his Character, where they ſay he held the place of Antichriſt ſeven years, to Ann. Dom. 824.

Cent. 10. We have little that I can find of this matter in the Tenth Century.

Cent. 11. Nor in the Eleventh Century; only fol. 215, E, one Humbert contended ſtrongly, That Chriſt eat the Paſſover the Fourteenth day of the Moon, and not the Thirteenth.

Cent. 12. Fol. 660, We have Pope Paſchal the Second.

Fol. 677, Pope Paſchal the Third Antipope▪

Cent. 13. Nor is there any thing conſiderable that I find of this Queſtion in the Thirteenth Century.

He who will take the pains, may find much more of this about Eaſter in Binius, and in Mag • eburgenſes, and in E • ſebius, which I had alſo collected, but upon further thoughts I think this ſufficient.

The Difference that ſtill remains about the time of obſerving Eaſter, between Rome and thoſe who (with Rome) obſerve the new ſtile, and thoſe Nations who obſerve the old ſtile, ſhews, that in this alſo one of them is an Error; and, I think, they are both out (as before.)

Upon the whole of this matter, it ſeems to Rome made the Alterations. me, the firſt Endeavour of Rome was, to introduce (without any Command from God▪) the yearly obſervation of the Paſſover, upon the Firſt day of the week, in the Spring, which was about the Second and Third Centuries, and then the weekly obſerving the Firſt day inſtead of the Seventh all the year long, and by degrees they introduced other yearly and weekly Feaſts and Faſts; the weekly Faſts are Wedneſdays, Fridays, and Saturdays, ( 〈◊〉 Saturday is their Lady Maries day) the yearly Faſts are Le • ▪ and the Eves of Saints days.

Their weekly Feaſt is the Firſt day; their yearly Feſtivals are, the Paſſover, Pentecoſt, Chriſtmas, and a multitude of Saints-days: So a great part of the year is now all in Feaſts and Faſts, and the reſt of the Fourth Command (Six days ſhalt thou labour, and do all that thou haſt to do) is in effect much lain aſide alſo, as well as the Seventh day, for Reſt; ſuch Confuſion has Rome brought into the World, for which I ſee no other total Cure, but by laying all Additions aſide, and returning ſingly to the Law and Word of God.

And as I ſay to that about the Firſt day, the ſame I ſay to this of the Paſſover, that neither one nor the other is commanded in the Word; 'tis, I think, evident they both come from Rome.

I know a little, that whoſoever varies fromPeace and Truth. other mens common Sentiments in matters of Religion, in any one point, he preſently falls under Prejudice: And becauſe▪ there have been many Errors and Hereſies, therefore the plaineſt Truths, however confirmed by Chriſt and this Word, become ſuſpected, plain Chriſtians, for fear of diſpleaſing others, are frighted from looking into the Scriptures, and ſearching there, whether things are ſo or no, and ſo, for Peace ſake, go on in ways of Sin, becauſe it is the common Road and Track of others, whom they eſteem, and whoſe Kindneſs they endanger, if they be not made Maſters of their Faith and Practice; which Peace is a great thing, and carefully to be maintained, but ſtill ſo far as is conſiſtent with Truth and Holineſs, and no further; for, otherwiſe the Reformed Churches had never put for, nor obtained that great degree of Reformation which we have, if they muſt (for Peace ſake) have ſate down contented without thoſe Alterations, wherein they now generally differ from the Church of Rome; and we muſt contentedly have ſate down under all Adminiſtrations, as they are uſed in that Church, without looking further, if Peace had been a Rule abſtracted from Truth and Holineſs; but, in regard the Lord has made it the Duty of every Man and Woman to obey GOD rather than Man, Acts 4. 19, and whatever others (whether they be more or leſs) ſay or do to the contrary, that we muſt follow them ſo far (and ſo far only) as they are followers of Chriſt, and no further, 1 Cor. 11. 1. Eph. 5. 1. 1 Pet. 3. 13. And ſeeing that all our Thoughts, Words, and Actions ſhould now be governed, and ſhall at laſt be judged by Chriſt, as our Judge, and by his Law and Word, as the Rule, it behoves us not to reject any Light which he graciouſly offers, to ſet us right, in any part of his Will.

And as God of old reſerved the more open giving, reſtoring and divulging of his Law upon Mount Sinai, (and therein this Fourth Command) to the time of his delivering his People Iſrael out of literal Aegypt, whether he have not alſo reſerved the calling the Weſtern Churches, and thoſe of the Eaſtern Churches of Chriſt, which have in any ſort ſucked in the like, or any other Corrupt Alterations, to the time of delivering his People out of ſpiritual Aegypt, or thereabout, I cannot tell; but that he will ſome time or other reſtore the Knowledge and Practice of his Will in this, I do the more expect, becauſe of his Promiſes by his Holy Spirit, to teach us all things, John 14. 26. And for that reaſon, as I ought not to preſcribe, ſo I am indeed no Judge which time is fitteſt, but do plead his Cauſe, in my day, as I think my Duty is, and hold my ſelf, and all others, bound to the obſervance of his Commands, although I acknowledge great Imperfections in our Obedience to every one of the Commands, which nothing can expiate, but the perfect Righteouſneſs of Chriſt.

I remember, ſome had a deſire to keep up Circumciſion, not fully underſtanding that God had aboliſh'd that Ceremony, while Paul was clear in the Doctrine of laying it aſide; and it often comes to paſs, that God puts a Thought into our Mind, that like a Sun-beam makes a Truth viſible in a moment, which before we could not diſcern.

The Holy Spirit divides to every man ſeverally, 1 Cor. 12. 11, as he will, and diſtributes the Treaſures of Evangelical Knowledge, ſometimes upon the meaneſt of Earthen Veſſels, and maketh uſe of one man in one, and of another in another Caſe, that none may Glory, and all may ſee their Need of Him, and of one another, and may all be willing to receive all his Will. As Chriſt is Lord of his Grace, ſo he is Lord of his time, when to diſpence it, and of perſons, to uſe whom he will about it, Acts 17. 26.

Queſt. 12. If the Seventh-day Sabbath were prophaned by the Church, before the Coming of Chriſt, and reformed? And, whether it be propheſied by any of the Prophets, who ſhould change the Sabbath in the Times of the Goſpel?

Q. 1. If the Sabbath day were prophaned before Chriſt's Coming, and reformed?

Anſ. The Reſtauration of the Jewiſh State, after a long diſcontinuance of it, was brought about, and their Temple rebuilt by Nehemiah, Governour under the King of Perſia, Nehem. chap. 1, to the 7th Chapter; and when he had drawn Iſraels Princes, Prieſts, and People into an Oath to obſerve God's Commands, and not to buy Wares on the Sabbath day, Neh. 9. 38. & 10. 28, 29, 31, he ſaw ſome who trod Wine-preſſes, laded Aſſes, brought in Sheaves, Wine, Grapes, Figgs, and Burthens into the City on the Sabbath day; and the men of Tyre brought all manner of Ware, and ſold on the Sabbath to Judah in Jeruſalem, (ſo here was a notorious general Violation of that Law) whereupon he contends with the Nobles of Judah, What Evil is this that ye do, and prophane the Sabbath day? Did not your Fathers thus (it ſeems keeping Markets upon the Sabbath day was before his time) and did not our God bring all this Evil upon us, and upon this City? Yet ye bring more Wrath upon Iſrael, by prophaning the Sabbath. And then he commanded to ſhut the Gates (as it began to be dark) till after the Sabbath, and ſet his own Servants at the Gates, that no Burthens might be brought in on the Sabbath, Neh. 13. 15, to 22.

Q. 2. If it be propheſied by any of the Prophets that the Sabbath ſhould be changed in times of the Goſpel, and by whom?

Anſ. That other which ſhould riſe, and be diverſe from the firſt, Dan. 7. 24, I find, many Expoſitors think agrees beſt with Antichriſt; And who ſhould wear out the See the Dutch Annota • . on Dan. 7. 24. Saints of the Moſt High, and think to change Times and Laws, and that they ſhould be given into his Hand, until a time and times, and the dividing of times, Dan. 7. 25.

Divers learned men underſtand his wearing out the Saints to propheſie his Proſperity for a Seaſon; and his changing of Times and Laws, to be of changing the Sabbath, which would be given into his Hand; and a time and times, and half a time, to be the Three years and an half elſewhere ſpoken of, Rev. 12. 14. & 11. 11, with Dan. 7. 24, 25. Compare alſo Iſa. 24. 1, 5. Hoſ. 2. 11. But when thoſe Three years and an half will end I know not.

And it ſeems to be ſomewhat obſervable, That Ludovicus (the Name of a great Prince now in the World) has in the numerical Letters of it the exact number of 666, Rev. 13. 18, which Note, as I am now of late credibly informed, (ſince the writing of theſe Sheets) has been taken notice of 3 or 4 years ſince, by a learned Doctor and Prelate of the Church of England, and it may be ſince by ſome others. And if this be the Meaning of the Holy Spirit in that Place and Context, it has many Conſequences, which much concern the Churches of Chriſt at home and abroad, to conſider.

But that, in truth, this Change of the Seventh day was introduced by the Biſhop of Rome, let any man who peruſes thoſe few Collections before, about that matter, judge.

And if the obſervation of the Firſt day, no where commanded in the Word by the Lord, that I could ever find, or read, or hear of, be an Error, as I conceive it is, Jehovah the Meſſiah, who is Head of the Church, who loves it, and gave himſelf for it, can by his Word and Holy Spirit cleanſe it from this and all other Miſtakes, which yet remain, and will preſent it a glorious Church, without ſpot or wrinkle, that it may be holy, and without blemiſh, Eph. 5. 23, 25, 26, 27.

Charnock's Attributes, f. 755, 756, 757, 758, 782, 783, 414. That no man ought to alter God's Laws; and that Diſputes againſt them are intolerable; and that it is a controuling of the Divine Wiſdom to make any Alteration in his Precepts. Charn. Attrib. f. 400, 402, 403, 404. The wiſe in Heart will receive the Commands, Prov. 10. 8.

I have heard Mr. Charnook's Practice was to preach upon the Firſt day, but what his Judgment was in the main point I do not remember to have read in thoſe Writings of his, which are in my Hand, Mr. Pool, of whom mention is made before, I think, might be in Opinion and Practice, for ought I know, for the Firſt day; and of the ſame Opinion have been and are many other worthy men, as has been acknowledged.

Yet ſtill Sin is the Tranſgreſſion of the Law, 1 John 3. 4. And this is the love of God, that we keep his Commandments, which are not grievous, 1 John 5. 3, nor have any thing in them which Men ſhould be unwilling to keep. The Wiſdom of God appears in his Laws, Charn. Att. f. 412. Submit to his Wiſdom in this Caſe, f. 413.

The Moral Law cannot be aboliſhed or altered in the whole, or any part of it, without Reflection upon the Wiſdom and Righteouſneſs of Chriſt the Law-giver. Charn. Att. f. 549.

Man's Glory in the World lies in his Conformity to Chriſt, and our Conformity to him lies in our keeping his Commands; His Law is holy, Rom. 7. 11. Pure, Pſal. 19. 8. Holy and pure, as it is a Ray of the pure nature of Chriſt the Law-giver, f. 559. though they be never ſo many and great who are of another Opinion.

The Law to alter the Seventh day to the Firſt, you may ſee before in the Collections out of the Centuries, was by the Biſhops of Rome, who though they pretended to diſpenſe with the Laws of the Church, could not alter or diſpenſe with the Laws of God, becauſe no Law can be diſpenſed with, or altered, in any point, by any Authority, but that which is equal to that which enacted it. Now no Pope, or other men on Earth, can pretend to an Authority equal to the Authority of God; ſo as if there be no Divine Precept for any other than the Seventh day, then it is certain, that no Decrees of Popes or Councils, or any Tradition, can be of any force to alter that Law God hath declared to be his Law.

The Apoſtles have made no new Laws about this, (as before) but left it as they found it: And that neither the Pope, nor any other Power can diſpenſe with the Law of God, I think, has been agreed by all the great Proteſtant Writers, and the Reaſon is evident, The Laws of God are above them, and no Church, or Man, or Men, can diſpenſe with them in any Caſe.

It may be ſome may ſecretly wiſh that this Fourth Command, for the keeping holy the Seventh day, were not ſo plain, or that it were expreſſed, (or that they could ſomewhere find it) altered in the Scriptures; becauſe ſo plain a Command, not repealed nor altered there, and ſo confirmed by Chriſt, faces their Conſciences, anſwers all the Books, and throws down all the Batteries raiſed againſt it. Fain they would find out ſome colourable Objections to ſhelter themſelves in a continual Violation of it, but ſtill that Law riſes up, and overthrows all Oppoſition: They pray to God to encline their Hearts to keep that Law, and yet keep it down what they can, but all will not do.

GOD, who has reſerved a Tenth of our Subſtance, has reſerved but a Seventh of our Time, which we ſhould neither alter nor begrudge. And indeed, it ſeems to me marvellous, that the obſervation of the weekly Seventh-day Sabbath ſhould be ſo long laid aſide here in a Land of Light, notwithſtanding ſo direct and plain a Command, and that the Firſt day ſhould ſo far obtain, for which we have ſo very little Colour, ſome at firſt by Subtilty making, and others by Careleſneſs letting in that Obſervation, and now finding ſome Good by the Ordinances then celebrated, approve of the day alſo, and have put all their Strength to defend it: An Opinion blown up to a wonderful heighth, which yet God by his Word can eaſily take down.

For the preſent, ſome have altered, and in part abrogated this old Command, and ſet up a contrary one in its ſtead, and ſo do become (in this) not God's Subjects, but his Lawgivers; as if they could make a more holySee Charnock's Attrib. pag. 75. righteous Law than the Law of God, and have ſo far forſaken God's Law, and walked after the imagination of their own Hearts, Jer. 9. 31. In this taxing his Wiſdom, as if he did not underſtand, Job 21. 22, How unreaſonable is this, to impoſe any Law upon God, and force him to revoke his own.

Upon the whole, to my weak Underſtanding it ſeems evident,

That the World was made by the Lord Jeſus Chriſt, and that he is Jehovah, who after the Creation inſtituted the Seventh day, reſted on it, ſanctified it, and bleſſed it; and that it was obſerved from the Creation, till it was repeated at Mount Sinai, and that there the Commands were given by Chriſt the Redeemer to Jews and Gentiles, (i. e. to all Mankind); and that ſame Seventh day obſerved by Moſes and the Prophets till his Incarnation; that the Ten Commands (and therein the Seventh-day Sabbath) were confirmed by Immanuel our God and Saviour, after his taking our Nature upon him; that the ſame Seventh-day Sabbath, and no other day of the week, was kept by him during his life here, and that perfectly and conſtantly; and when he had finiſhed the Work of Redemption, that his Body reſted in the Grave the next Seventh-day Sabbath, and himſelf in Heaven (as he reſted the Seventh day, after he ended the Work of Creation); and that, while he reſted in Heaven, and his Body in the Grave, Believers then reſted alſo, according to the Fourth Command; and (by the Teſtimony of the Scriptures) that the Seventh-day Sabbath was obſerved by the Apoſtles, and all other Believers, after our Lord's Reſurrection, and that conſtantly; and that the Holy Spirit does call the Seventh day only (and no other day of the week) the Sabbath, throughout the Scriptures of the Old and New Teſtament; and that after Chriſt's Aſcenſion, and after the pouring out of the Holy Spirit; and that there is no Law, nor any Word to be found in the Scriptures (which do2 Tim. 3. 17. Acts 20. 32. moſt certainly and fully contain the whole and perfect Duty of Man) which requires the keeping holy the Firſt day of the week, and that there is not there one word of Promiſe made to the Obſervers of it, nor any Promiſe of Acceptance from the LORD, for any perſon in that Obſervation, and that there is not one word of Threatning or Diſpleaſure there againſt thoſe who do not obſerve it: Not one word there which conſtitutes the Firſt day a Sabbath, or calls it by that Name; and, How can it be proved by any man to be of God, when the Word of God does not tell us of it? Not one word that repeals or alters the Fourth Command in any jot or tittle; nor any Power there given to any (that ever were, are, or ſhall be) in the World, to make any Alteration therein, (and, Who can tell us the perſons authorized from God to do this?) Which therefore, as long as the Heaven and Earth abide, ſeems to meLuke 16. 17. Exod. 20. 10. Matth. 5. 18. unalterable, and ſhews, that the Seventh day is the true weekly Chriſtian Sabbath, and ought to be obſerved. 〈◊〉 , not repea • ed nor altered there, and ſo confirmed by Chriſt, faces their Conſci ••• 's 〈◊◊〉 all the 〈◊〉 , and throws down all the Batteries raiſed againſt it. Fain they would find out ſome colourable Objections to ſhelter themſelves in a continual Violation of it, but ſtill that Law riſes up, and overthrows all Oppoſition: They pray to God to encline their Hearts to keep that Law, and yet keep it down what they can, but all will not do.

Upon the whole, to my weak Underſtanding it ſeems evident,

That the World was made by the Lord Jeſus Chriſt, and that he is Jehovah, who after the Creation inſtituted the Seventh day, reſted on it, ſanctified it, and bleſſed it; and that it was obſerved from the Creation, till it was repeated at Mount Sinai, and that there the Commands were given by 〈…〉 kind); and that ſame Seventh day obſerved by Moſes and the Prophets till his Incarnation; that the Ten Commands (and therein the Seventh-day Sabbath) were confirmed by Immanuel our God and Saviour, after his taking our Nature upon him; that the ſame Seventh-day Sabbath, and no other day of the week, was kept by him during his life here, and that perfectly and conſtantly; and when he had finiſhed the Work of Redemption, that his Body reſted in the Grave the next Seventh-day Sabbath, and himſelf in Heaven (as he reſted the Seventh day, after he ended the Work of Creation); and that, while he reſted in Heaven, and his Body in the Grave, Believers then reſted alſo, according to the Fourth Command; and (by the Teſtimony of the Scriptures) that the Seventh-day Sabbath was obſerved by the Apoſtles, and all other Believers, after our Lord's Reſurrection, and that conſtantly; and that the Holy Spirit does call the Seventh day only (and no other day of the week) the Sabbath, throughout the Scriptures of the Old and New Teſtament; and that after Chriſt's Aſcenſion, and after the pouring out of the Holy Spirit; and that there is no Law, nor any Word to be found in the Scriptures (which do moſt certainly and fully contain the whole and2 Tim. 3. 17. Acts 20. 32. perfect Duty of Man) which requires the keeping holy the Firſt day of the week, and that there is not there one word of Promiſe made to the Obſervers of it, nor any Promiſe of Acceptance from the LORD, for any perſon in that Obſervation, and that there is not one word of Threatning or Diſpleaſure there againſt thoſe who do not obſerve it: Not one word there which conſtitutes the Firſt day a Sabbath, or calls it by that Name; and, How can it be proved by any man to be of God, when the Word of God does not tell us of it? Not one word that repeals or alters the Fourth Command in any jot or tittle; nor any Power there given to any (that ever were, are, or ſhall be) in the World, to make any Alteration therein, (and, Who can tell us the perſons authorized from God to do this?) Which therefore, as long as the Heaven and Earth abide, ſeems to me unalterable, and ſhews, that the Seventh day isLuke 16. 17. Exod. 20. 10. Matth. 5. 18. the true weekly Chriſtian Sabbath, and ought to be obſerved.

〈◊〉 (to conclude) the Miniſters of the Goſpel ſhould well conſider, that, by the appointment of Jehovah they are to bear the Iniquity of the Sanctuary, Num. 18. 1, 2, 3, 4, 5, where (as in other places) the LORD ſpeaks to the Prieſts then who had the charge of the Sanctuary, to look well to it, that they did not treſpaſs in any thing of what was appointed in his Worſhip, or in any thing which concerned their Office, contrary to his Order and Direction, for that if they did, the Sin ſhould be imputed unto them; Be ye clean that bear the Veſſels of Jehovah, Iſa. 52. 11. The Prieſts were Keepers of the charge of the Altar, Ezek. 40. 46. & 44. 10, 11, 12, 13, 14, 15, 16. Mal. 1. 8, 11, 12, 14. & 2. 1, 2, 3. & 3. 3. And I take the force of the Apoſtle's Expreſſion, 1 Cor. 11. 23, I have received of the Lord that which I delivered to you, (about adminiſtring the Lord's Supper) to lye eminently in this; That what he did was by Chriſt's appointment. And more remarkable, as to all Goſpel-Adminiſtrations in general, is that of Mat. 28. 20, where our Lord's Commiſſion and Command to all his Miniſters, to the end of the World, is, to Teach all Nations to obſerve all things whatſoever he has commanded them; and in ſo doing he promiſes (there) to be with them: By which Word, Command, and Promiſe of Chriſt, it ſeems to me certain, that as the Apoſtles (their Predeceſſors) could not, ſo Miniſters of Chriſt (their Succeſſors) have no Liberty left them by Chriſt o • pick and chuſe in Chriſt's Commands, which, or what part they will obey, and which not, and which they will teach, and which not: 'Tis to teach and practiſe what Chriſt has commanded, not what Man'sMatt. 28. 18, 19, 20. broken Traditions pretend to command, but what Chriſt has commanded. Will Worſhip is and ought to be a Stranger to his Sanctuary; and that ſtrange Fire, which comes not from Heaven, Chriſt will not be ſerved with. And Chriſt's Expreſſion [I am with you alwaies] does import, that although the Work of Miniſters, to teach all the Commands of Chriſt, and to oppoſe all the Traditions of Men, (which make void, or change, or lay aſide all or any one part of Chriſt's Commands) be hard Work, yet that Chriſt would be with them and their Succeſſors, in the Miniſtry, in their doing and teaching his Commands, as long as the World 〈◊〉 laſt.

FINIS.