IN the beginning of this year there came a Dove flying about, made in the form of an Almanack, and sent (under pretence) from Noah, to see if the waters were abated from off the face of the ground; which taking in my hand and searching her body, I found her to be rather a Raven than a Dove, because she had under the Dove-feathers a very black skin; whereupon the old News was writen, sent forth to bring Christian-people from their freedom in Christ back again under Bondage of the terrible Law. He the work man of this Dove I. A. S. hath taken, it seems, his advantage and opportunity of the Circumstances and Conditions of this Country, wherein, as in a Wilderness, most part of the Inhabitants being simple and ignorant, are soon perswaded this way or that, for want of true and faithful Guiders and Teachers, as well as necessary Books, especially in this his business.

His excuse, p. 2. That he under taketh not to be positive in any thing, will not clear him; for is he not positive? how then cometh it, that he himself not only doth keep the Jewish Sabbath, but by Dis­courses, and countenancing that party, yea, publick Writings troubleth, as much as in him is, others with the same? Had he such a tender Conscience, (& since he came into this Country now suddainly is troubled with Jud [...]izing thoughts) he should take an­other Method for the satisfaction of himself, and all those of the same Notion, to wit, go first to the old Countries and Universities, where a compleat Accademy, (I mean, Library) and learned men in the old Histories are to be found & discoursed with, I dare confi­dently say, if he had done so, or would do so still, and not here presume upon his own judgement, too much above that which is meet, in Charity, I am sure, it would produce the same effects in him as happily it did in T [...]eophilus Brabourne, one of the strongest Sa [...]ba­tharians, but afterwards convicted by sounder Doctrine, a constant Church-man, as you will see in his [...]etractation annexed at the end of this my discourse. He (I. A. S.) obeying St. Hie [...]ons golden Rule to such purpose, saying; It is a good thing, and very sa [...]c (for [Page 2]themselves and others) [...] men of inferior Quality be guided and instructed by those, wh [...] in judgment and Wisdom go before them, and not to make presumption (which is a perverse guide) their counsellour. But if such a journey seems too tedious, he should in the mean time ac­cording to his word, To have no delight in strife, be quiet and not of­fend God, distrub his Church, and disquiet mens Consciences, remembering what St. Paul saith, Gal. 5.10. That whosoever he be that troubleth Gods Church shall bear his Judgement.

Considering these things, and the ill consequence that would follow, I could not in Conscience keep silent and let this Coun­terfeit Dove pass my door, but by the Grace of that Holy Dove in Christs Baptism, resolved to send her home again with an Olive Leaf in her mouth, for a to [...]n that the Waters are long ago ab [...]ted from off the Earth. I ingenously confess that the Loat is not cut out so well, as a natural English hand could have done it, and a more accute and judicious Wit fram'd it, but I hope the Christian Reader will remember, that all cannot offer Gold, Silver and precious Stones, Scarlet and Shittin Wood to the Tabernacle; it is enough for some, that have no better (of a willing heart) to give linnin, yea, Goats hair, Ram-skin and Badgers-skins, Exod. 35. till you can have a fairer stile & a more penetrant Judgment, make use then of this my discourse, in brotherly love, with prayers to God, to keep his Church together, and us all, one with another in love and Unity for Christ Jesus his sake, Amen.

By thy glorious Resurrection, good Lord, deliver us, Amen.

§. 1. The plainest way for me to go to work in this matter. I have thought, as I do still think, will be to examine the Author of the Almanack according to his own method proposed in Obser­vations, to the end, that by all I may the better be understood, and his Observations (conferred with my Remarks) may give more light to the Reader. And because the chiefest scope of his matter he aimeth at, is to bring in the Jews Sabbath, therefore I will pass by some of his first Observations, for fear I should be too large; But before my coming to the very matter, I cannot but con [...]ess that there is something strangely set down, as in his Observation 11. there it seems to me as if Time were that Choas where­of the World in created; I think such an Axiom is against not [Page 3]only the Chiefest Philosephers, who say that Time and Place were not before the World was created, but also against Gods Word. because Time could not be before things were created, much less the very essential nature of every thing.

What succession of Time(if we may improperly so term it) there was and shall be in the Eternity, we hope to see, but we do not yet know; but to make Time more ancient then the world, is to plead for the God-head of Time, in the same manner as St. John did for our Saviour in the first Chap. of his Gospel, for whatsoever was in the beginning, was before the beginning, and what was before, was Eternal, and God himself. To make the Time co-equal with the World, but wholly of a different nature from what God made the whole World of, is non-sense. No Philosepher hath yet disowned Time to be an Accident, and consequently as the Modification of the Substance, inseperably inherent in it.

Hence can but from all these his assertions (which I leave as not worthy any answer) conclude, that the author hath a mind to make the Jewish seventh day of such a natural Holiness, that the very Time, as the substance, and the Holiness as a natural perfe­ction & inseparable accident, are concomitant, & never to be sepera­ted, spectatum admissi resumteneat is amics. A new Logick Canon inded! never heard of before. Why may I not as well argue, The Cloth adorning our bodies is the substance, the whit Colour is its natural perfection and inseparable accident, Ergo none must wear other colour besides White; or if you will have a sacred instance, the Covenant between God and the earth, Never to be destroyed by Water, Gen. 9 13. seq. is the nature or substance of the Rain-bow. All what the Sabbatharians can reply & the best argument they can have, is, That the fourth Commandment is a moral Law, and therefore per­petual. To give a short answer to it, I say, that we must needs make a distinction between a natural or simply moral Law, and a positive moral Law.

Natural moral Law is of it self in the nature without any positive Law, or external Constitution, and therefore imprinted in mens hearts at the very Creation, is universal to all persons, and their perpetual obligation.

Put positive moral Laws are not imprinted in the heart, neither by Nature or Grace, are no [...] Universal; oblige only People or Nations upon which they are unposed by the Law-giver, and so [Page 4]may be dispensed withall. Which a great Bishop of Ely in England, Dr. Fr. White, in his book, called, A Treatise of the Sabbath-day, against Sabbatharian-novelty, in this matter very plainly doth declare more at [...]arge. Let now the Sabbatharians remonstrate, that the fourth Com­mandment concerning the very time of the day is properly, natu­rally, simply and perpetually Moral, and that it is equal in that cir­cumstance to the rest in that Commandment and the other nine; which before they can, let them not presume so rashly to affirm, that the same is the part, jot or tittle of that eternal Law, which Christ commanded to be observed in the Christian Church to the worlds end, Math 5.19.

To worship a God is a natural moral Law, and Ʋniversal, but just upon such or such a day is never natural moral, nether Ʋniversal, else should the Turks and Gentiles agree in it, which we know to the contrary.

Dr. Edward Stillingfleet in his Orig. Sacr. B 11. ch. 7. sect 2. seqq. hath a notable discourse about such Law, where he sheweth how the Ceremonial Precepts (making mention among the rest, of distinction of days) do not in themselves imply an immutable Ob­ligation, because they are not required of God upon their own ac­count, but in order to some further end, which as soon as it is come, the Obligation ceaseth; as for example, Prayer Invocation, and such like are required of God upon their own account, and there­fore carry an indispensible Obligation in them to their performance; but as Circumcision, distinction of Meats and Days, which are only good because God commands them; They are meerly Positive, whose worth and value ariseth not from the intrinsick weight of the things, but from the external impress of divine Authority upon them, as the inquisitive Reader may see it more at large in that Book of the learne [...] man mentioned, whereupon I shall draw nearer to the Authors Observations beginning at his 11th Observation.

§. 2 In his 11th Observation he begins to fall out upon the Doctors for the translation of that word one or first, he not understanding them blameth them for what he is himself, pretending he hath such Learning, as never hath been found by any, from the time of St. Paul. O poor Europe! O poor Asia, and Africa too! who never in all your Ages have brought up such skill in the Original Tongues, as this Dove-maker pretends to have, but happy (I will rather say, [Page 5]and that truly, unhappy) Thou America! and yet more, Thou Pen [...]sil [...]! where, among all other plentiful Tares, a new Weed springeth up amongst the Wheat! As for the Translation, some expressing the sense and meaning of it, renders it First, which is not a guess or incertainty, much less a strange Idolism, as the Author saith, committed ot them, who well understood the property of the Hebr. Tongue, and the natural sense of it, nay, many of them could speak and write the Original Tongues (as all their time therein spending) as well as they understood their own, yes, far better than many now, who pretend to read it in the book, and understand but a little part, or some few words of it, and ought therefore not boast of any special knowledge thereof, to degrade them old great Lights of the World, whose Disciples and Schollars we are. The various Translation now First, now One, is a further explication & deduction of the efficay of the H [...]brew word [Echad]] which comprehends both One and First, the cardinal and ordinary Number; for it must be observed that the holy Pen-men being themselves Hebrews, did oft translate their Mother-Tongue (where­in many words admit of divers significations) indifterently, put­ting now one, then another Greek word contained in the H [...]brew word, which being observed, giveth us a great light in the inter­pretation and right understanding of the Holy Scriptures, as the learned Hammond by several instances maketh it clearly to appear in his An [...]ot on the New-Testament.

§ 3. In his 12th Observation he talketh quite against, not only the ancient writers, but also against the Holy Scripture, which is the chiefest Look to the Gospel of St. Mark, cap. 16. v. 2. and confer him with v. 9. pray tell me, how these two verses will otherways be expounded than as the Translation hath it, the First Day of the week, because the 9th vers. doth interpret the 2d vers. for the Womens going to the sepulcher, and Jesus rising, happened the same morning; from whence, that thereby the First or One Day is, I w [...]ll not say, intended, but truly so meant. All the circum­stances of Christs Passion, Death and Burial and the Womens going, do plainly tell us, that it was the First Day in the week, and no other. But the Author goeth on, to shew his wit further in the following, Observations 13 and 14. which for shortness sake [...]n both at once be answered to.

[Page 6] § 4. Observa. 13.14. I grant that it was a Day, and also that it was a Time called by the Jews the One or First of Sabbaths, as the Author saith, but never in a such sense, as he will have it. The word Sabbath in the Scripture is never used only for that space of time between Easter and Pentecost, or for the Jewish Sabbath that seventh day, but often times for an whole week, one after the other the year round, as Luk 18.12. where the Original Tongue hath that word Sabbath, which no other way, but by Week can be under­stood, and so consequently every day in the beginning of the week, is by that reckoning called the First Day.

Further, we are to observe, that the most Holy Author speaketh of the same now in singular Sabbath, and now again in the plural Sabbaths, as appeareth in the Original from Mark 16. vers. 2. and 9. And so likewise did the antient writers, as well as the Translators indifferently put Sabbath for Week, et contra, Sabbaths for Weeks, and contra. So when C [...]em. Alexander, Beda, or any other saith, that the First Day of Sabbaths or Weeks, is for the Resurrection sake of Christ, called a Lords Day, they speak no lye, but more establish our Sun-Day, by declaring and affirming that the First Day (not of one sabbath or week, but) of Sabbaths or Weeks, that is, every week in the year, is made solemn by the Resurrection; which is a plain argument for us, and not against us, because they know very well the reason, why that day every week was from Christ and his Apostles time taken up in the place of the Old-Testaments Seventh Day, to wit, to celebrate the First Day in every week, according to the New-Testement, as they in the Old Testament did celebrare the Last Day in every week, we having such undeniable reason for the First Day in the New-Testament as they in the Old Testament for their Seventh Day.

Neither can it be proved that the first day of sabbaths is so ap­pointed of God to be accounted in the respect of the 50th day, but in respect to every week of them seven; in short, as soon as one time seven was past, they should begin again another, till they have nu [...]bred seven times seven, and then should that 50th day be numbred, L [...]n 13.16. therefore is that Feast called not a Feast of Days, but of Weeks, D [...] 15.9, 10. Hereof we can see, that it [...] [Page 7]and sometimes in the same sense Week, so when the 'Author [...] There was [...] certain time called Sabbaths, is the same as weeks, [...]ich was used in the whole year round, the people being at their work that seventh Sabbaths or Weeks time, as else, Only the chiefest dif­ference is, that they should be more carefull in the reckoning to observe th [...]m seven Sabbaths or Weeks for the celebrating of that 50th day or Pentecost. This is plain of the scripture, where God over and over again tells them how to number them seven sabbaths or weeks, that they should not miss that 50th day; see Lev. 23.15, 16. Dut. 16.9. where take not [...]ce, that which in the first place, according to the Hebrew Tongue, is set down Sabbath, is in the other (Deut. 16.19.) according to the same Original, set down Week.

§ 5. Of this now so delivered, the Authors Observation 15. is plain of it self, why Christ is said to be risen on the First of Sabbaths. [...] upon the the First Day and First Week of them seven Weeks, which the Jews were so strictly commanded with care to reckon, and therefore we go to the 16 Observation.

§. 6. Observation 16. Concerning this, there can be no question, but that the day will be changed by the date, I mean, a day of a Feast, which must be unmoveable, cannot but go from one day to the other, and so as to the day of Wave-offering, ordinarily kept on the 16 of Nican, because it should be observed the day next the first day of that great feast of unleavened Bread constantly kept on the 15. of Nican; the date must stand, but the day did alter every year. Now I will not trouble my self to gainsay the Authors account about the falling in of such a date upon a Saturday this year 1704. fince Joseph l. Antiq. c. 5. plainly cleareth the matter, saying, that the 50. day used to fall in not upon the 6th day of Sivan, but upon the 7th day of that month, which is this year ours, and not his or a Jews Sabbath.

But let this be how it will, we know and are assured that the year when Christ was crucified and rose from the dead, this date tell upon the first day of the week, and also the Holy Ghost coming down, which through Gods providence was in all probability, yea, certainty, for the sanctifying of the First Day.

§. 7. Observation 17, 18. All wh [...] the Author thereof saith in [Page 8]these Observations is but an unseemly abortion of his own fancy, because all old Histories, who are concerned in this business, are full of it, that this name Lords Day, from the Apostels time, hath been given not only to that one in the whole year, but to every First Day in the week; it was so called in the first Century, untill Gos. Traj. his Reign, They had very few Feasts, only three, of which the Lords Day was the first, their next was Easter, [note, Lords Day and Easter were not the same] and Penticost, which Orig. against Celsum l. 8. doth prove, That these three were kept, and no more, is found by the true antient writers in two hundred years more, until the time of Const. M. Thereafter begun the feasts to be more, as Hiron. in Comm. ad c. 4. Epip. ad Gal. And Aug. Ep. 118 sheweth Clem. Alex. and Beda, produced by the Authors 13th Observatian, are witnesses enough for us, as is shewed §. 4.

To satisfie the Author, and not to leave him any hole to creep out, as if that One or First Day was to be understood only of Easter Day, kept in remembrance of Christ Resurrection, let him take good notice of what these good old Christian Fathers say. Tertullian a credible Author, living in the same second Century, as Clemens Alex. saith in his B. de idolol. c. 14. placing this Lords Day First, and that with such words as the Scripture use it, viz. Every eight day is for the Christians a publick Feast. Cyrill in John lib. 12. c. 38. do mind (saith he) that John doth not in a simple way tell us the history, but with care addeth them words [after eight days] and that his disciples were then again in a Room together, Therefore the eight day must needs be the Lords Day; for upon one Sabbath the Lords Day be appeared unto them, and likewise the next eight day thereafter (inclusively, to count the fi [...]st with the following six) when Thomas was with the rest, and they saw the Lord again; therefore is the meeting of the Church rightly upon the eight day. Hitherto Cyr [...]ll. So plain is Just. Alartyr at the end of his 2d Apol. saying, Ʋpon the day called Sunday (this author never using other name upon that day) all within the C [...]ties or in the Countries do meet together in same places. One learned man D. Phil. Nicol. in his book concerning the Pro [...]agation of Corists Kingdom, tells us in the 1. b. 1 c. among other things and tokns of the Apostles being in India that the people there highly esteem the Sunday, and do read the ten Command ments, &c. And a little below in the same chapter, he sayeth, that many besides are, who are certain and sure that they have got their Doc [...]ine from the Apostle Toomas (whose Day [Page 9]therefore they kept with a great celebration to his remembrance, as the History there further telis) having the Holy Scripture in the Syrach Tongue, very diligent to meet together to Gods wor­ship upon the Sunday, administring the Lords Supper under Bread and Wine, &c. What will the Author say to this? The People are not under the Pope, neither was Ap. Thomas, whom they do follow.

Here especially these two first alledged Authors do take notice (at all, and chiefly I. A. S. ought to do) that the H. Ghost, and not without reason, hath changed the Number First Day into Number Fight, because Christ rose upon the same, met with his Apostles, &c. It were strange indeed if Christ did it only by chance, and without any purpose; but it was to give the Apostles and all after-Ages, a Rule to leave the Jews Sabbath, and in its place to keep the first Day. Look the whole Scripture over, and you will never find that Christ, after his Resurrection, had any meeting with the Apostles upon the Jews Sabbath; nay, there's more, wortly to be minded, We never find that Christ in all them forty days had any the least Conversation with the Jews, shewing thereby manifestly, that he had done with them, so far as concerning their Feasts, Sabbaths, & such others belonging to the Old Testament; neither is it in vain to observe, that the Jews Pa [...]ver and their Sabbath fell in together by Christs burial and laying down in the Sepulcher, as some learned make it out, Job. 19.31. to signifie, That with him an end was made as well of their Sabbath (a shadow of him) as their Passover, and other Ceremonies, which all at once were buried with him in the Grave. The Apostles and Disciples knowing all this, endea­voured to bring in that First or Eighth Day, so much without Of­fence, as they could do, in the beginning of the Church; we may also see, Acts 10.7. where it is said, That among the Greeks, where they could do no Offence to the Jews, upon the first or eight Day the Bread was broken, [...].e. the Lords Supper distributed, Paul did preach, and the Christians Meeting was kept. That place. I Cor. 16.1, 2. is as plain as any place can be, if the Author will but observe the nature of the Original words [Kata mian Sebbaton] which are thus to be translated, Ʋpon the First Day of every Week. And then next, that Greek word [Te [...]auritson] translated, lay in store, sheweth, that such Collection, if there should be a store of it, needs to be done more than once in the year. To prove it, I will produce [Page 10]other Evidences, as Syn [...]d 2d. Matisconensy sect. 6. ad fin. c. 4. ‘We do decree, that upon all Lords Days shall an Altar-Offering be brought of all men & women, &c.’ Cyprian living in the middle of the 3d Cent. saith [...]. de Opere et Eleem, p. 254. N. 14. ‘All Chri­stians ought to offer all Lords Days, &c.’ And yet plainer in Quodra. Quinta, ‘I do exhort you, that you all days, at least all Lords Days do bring Offering, &c.’ Antiq. Quens de Oblat. fid. c. 4. sect. 3. N. 1. S. 1 et 4. And so it is plain, That our Sunday, every first Day, was and must be kept Holy.

The Authors new Revelation about St. John's Revelation, c. 1. 10. making a strange Interpretation of his being upon the Lords Day in the Spirit, is quite against what St. John himself tells us. He the Author will make only a bare sight of this day, as though it had never been in reality, but only by an inward sight or rapture: We may as well make a sight of the Isle of Patmos, where he was, and the Person (St. John) himself; but as sure as he was a Man, we can no more deny him Time than Place for his Revelation, who for the better assurance of it, tells us not only the Place where he was, but the very Time also, to wit, the Lords Day. Without doubt he that knew his Masters (Jesus Christs) mind so well, was much occupied in celebrating and keeping (as well as he there could) this Lords Day, our Sunday.

One, without question, most learned Man in the H. Scripture, Arch-Bishop of Sweedland, Dr. Ericus Bonzelius, faith in his Hast. Eccles. N T. Cent. 2. That the Christians had then betimes in the morning their Meetings, and that upon a fixed Day, &c. which Day, the Arch-Bishop saith, is to be understood of the Lords Day, as (he further, for proof thereof, saith) it is plain from the Century before, Rev. c. 1. and to this 2d Com. of Just. l. 4. c. 28. from whence you may gather, that the Church in the first Century (for St. John dyed the hundredth year after Christ was born) did call our Sunday the Lords Day, and kept it holy.

Mr. Baxren, p. 47. doth produce a Testimony of an Heathen, viz. Pliny, who lived about St. John's time, shewing that his (Plin) Testimony doth agree with all Church Historys. And it is a wonder that this Author will out in question or deny what some other great and stronger Sabbatharians have owned, as one Dr. Heyl [...]n (if I don't mistake) who freely did grants that not only Acts 20.7.3. Cor. 10 as. is the first Day of the Week, but he himself citing [Page 11]many Testimonies, proveth, That Oblations and Contributions were in the Churches a usual Lords Days Work, but confesieth, that Rea. 1.10. is meant of the Lords Day, as by that time grown into reputation, and what more Baxter hath.

As for Beda's Testimony, which the Author, as with a strong Pullwark opposeth us; I dare say, if he had a little of St. John's Eye­salve, he should have seen better the Architecture of venerable Beda's Work, and especially this matter concerning the Scots, The brags he maketh of this Passage, as if he had found Achile's shield, will but ridicule himself, when we, without prejudice, ex­amine the words both of Beda and his Quotator Baxter, both which Authors words I will produce, to let every impartial Reader see the Truth. Br [...]a saith, ‘That the Scots (being Christians) knew that the Lords Resurrection (which was on the first day of the week) was always to be celebrated on the first day of the week; but be­ing barbarous and rustick, they had not yet learned when that same first day of the week (which is now called the Lords Day) did come.’ Hitherto Beda. Now Baxter (in his Append. c. 1. near the end of it, p. 174, 175.) saith, ‘Here you see that it was past Controversie with them, that the Lords Day must be cele­brated in Memorial of Christs Resurrection; and the Scots kept not Easter on any other week day; and that they had not been like Christians, in they had not owned and kept the Lords Day; only they had not skill enough in calculating the times, so as to know when the true anniversary Lords Day came about, but kept Easter on a wrong Lords Day.’ Thus far Baxter.

Now what Man in the World is there (if he had but one eye, or was quite blind, and only heard this read) that could not see and feel (what this Author cannot see with his two Eyes) that the Scots did keep that Lords Day, called, Sunday, and in keeping of it made no mistake or scruple, as Baxter before in this his passage sheweth, but Only that they could not tell upon which Sunday that anniversary Lords Day (Easter) rightly should fall in, and that for want of Intelligence from other Churches, as Baxter a little before doth affirm.

Therefore the Author's saying, That the Scy [...] as well as others Rightly Ʋnderstood, doth but betray his weakness, in gain-saying these two great men, [...]ia. [...]en. Beda, who saith, That they were [Page 12]Barbarians, &c. and Baxter, That they had not skill enough in cal­culating, &c. Stulta sapit vnlgus, vnlr [...]q [...]libet esse Lutherus.

To verifie which, I will give a good in stance from these parts, about Delaware-River, viz. That (as I am informed) some years ago it so happened concerning this anniversary Lords Day, (which is a Feast, as we know, some years comes sooner, and some later) that a great part of one side of this River did keep Easter upon a Lords Day or Sunday eight days before them on the other side of the River; which was occasioned by their not having skill enough to calculate the exact time, and had not the opportunity or con­venience of having assistance from other Churches, &c. but for all this they did not miss their reckoning or keeping of every Sunday. So if an humired years hence, more or less, (we not having a full account of this matter) any one should bring this as an argument against keeping our Sunday, vic. That in time past this Day was not duly kept here in this part of America, &c. will be as much mistaken in that, as this Author is in the Feast of Easte. And sup­pose the Scots have done so, it doth hun very little good in this matter, because if a little spot here and there in the Christian World, for want of one thing or another belonging to the matter, could not just presently have understanding of all things concern­ing this or that, must it there fore follow that other Churches, Uni­versities, Kingdoms or Countries do not understand, keep and ob­serve it? Or, suppose a company of simple and unleirned People (as for example, the Sweeds, English or Duch that first came into this Country) might not have the remembrance when such or such a Day was to be kept, and knew not how to calculate it, must we therefore conclude, that it is unlawful to keep such a Day, or that all other Christian Countries and Kingdoms were ignorant also in calculating, keeping and observing the same? Surely nay. And of as little consequence is his proof for his Assertion of the Lords Day only once in the year; by People standing in Prayer, &c. because such was not only done that day, but every such Day until Penticost. Tertullian is plain in his Corona M [...]lit. c. 3. ‘We do not keep fasting, neither upon our knees praying, and this li­berty we do enjoy from Easter to the Penticost.’

Of all this we can see how basely, without reason, this I. A. S. blames the modern Writers for their wrong Transtation, as if they did not tenderstand these things so well as himself. And so I will go to my Seek. S.

[Page 13] S. 8. Obserer. 19. Where he cuts his Threat with his own Sword: If God doth observe strictly the measure of Time, and in all his Works will have Time strictly observed, then certainly as there was a fullness of Time, when God, in respect of his Creation would be Worshipped by the Jews, so there is an appointed Time now for us to Worship him, in respect of our Redemption, we be­ing obliged (as the Author confesseth) to observe Times in all Gods Works, that the Wise Mans heart hath discerned, Eccles. 8.5, 6. confessed S. 4. about the middle.

S. 9. Observe. 20, 21. He doth what he can to stigmatize us with the Mark of Anti-christ: But (good Sir!) be not so hasty to judge: We have the Apostles and Apostolical mens Authority for us, and they have Christs; but if they had not his express Com­mand for it (which yet they might have, for ought we know, be­cause all that Christ spoke is not written, only what most concerns our Salvation, whereunto this or that Day doth not belong) yet they have, by Christs Example, changed the seventh Day into the First or eight Day. The Apostles being Planters and Settlers of Christs Church, (typified by the Twelve Oxen, 1 King. 7.25. and signified through Twelve Foundations, Rev. 21.14.) ought to be followed, and all unskilful Sectaries accounted Disturbers (as after Ages, and especially this our unhappy Time produceth) ought to be left and deserted, as B. Lysecus Harm. Evang. c. 1.19. saith, ‘We do deny the Sabbath-change in the Lords Day to have its Original from the Church, but the Apostles, appointed by Christ in his place, to be Teachers in the whole World, especiatly for the Gentiles, them we ought to follow, have brought in this change.’ One R [...]bbera, named in Rev. 1. saith, ‘We see that in the Apostles time the celebration of the Sabbath was translated unto the Lords Day, which is consecrated for the Memorial of Christs Resur­rection.’ These, and many more, have it from the Antients, as from Just. Martyr, who saith, ‘That after the appearing of the Son of God, we have no need to observe the Sabbath Day; the Gentiles may attain Gods holy Inheritance without observation of the Sabbath Day.’ Tertull Jud. c. 4. ‘The Observation of the Sabbath was Temporary, and it was blotted out like as Circum­cision, and other Rites of the Law.’ Come all ye Sabbatharians, [Page 14]pray is not this unaccountable Boldness in you, to gain-say thesé antient Fathers, who lived so near the time of. Christ and his A­postles? Are you not afraid it will befall you what St. August. de spir. et lit. cap. 14 saith, ‘Whosoever in the time of the Gospel observes this Day according to the Letter, is wise according to the flesh, and to be wise according to the flesh, is Death.’

§. 10 Observe. 22. There is a parcel of Stuff hall'd together for the erecting of his Saturday's Sabbath, by twelve Arguments. Concerning his first, 2d and 3d, we have nothing to say against them (at least I have not at present) because belonging only to the Old Testament, where they ought so to do, during that time, in order to procure the blessing of God. But now under the New-Testament, we have got a New Example of Christ (our Captain and Leader) to follow, and which we must observe, if we obtain his Blessing. As for the Perpetuity of keeping the seventh day, it is only for them under the old Testament; the Commandment whereof is so plain, that nothing can be plainer, Fxod, 31.13 [...]eq. pray read it over and over, and consider it well, especially v. 15 & 16. Indeed if the Author will plead for Perpetuity, and insist upon the Hebraism, I must needs tell him, that he doth yet want a good part of Juda sm, to wit, the observation of the 50 Day after Easter, the 10th day of the 7th Moneth, and such others, especially the Circumcision, which (as cannot be unknown to him) is stiled in the sacred Text Beritolam, or a perpetual Covenant. If he is not willing to submit to that, let him take further Notice of these words [Throughout your Generation] (which are annexed only to the 4th Commandment (concerning the Day) and not to any other of the Nine) as a fair limitation of the word Perpetuity; and therefore for a while this Author ought to sit at his Gamali [...]s's feet to take better Information in the Philology and Philosophy, and especially in sound Theology.

NB. A Law enacted to continue for a certain time, and imposed upon a certain State and Government of People (while such a form of Gubernation lasteth) will cease to be in force (and that without an express Revocation of the Law-giver) so soon as the time is elapsed, and such form of Government will be changed, unless it be revived under a new form. Of the like circumstance is the Jews Sabbath.

[Page 15] We are no more bound to the Jews Sabbath for the remembrance of the Creation and Gods resting, than as if I will argue thus, They in the Old Testament could not be saved, except by Faith on Christ (as he was to come) upon condition of using Circum­cision and the Passover: Neither can we under the New Testa­ment be saved without Faith on the same Christ (as he is come:) Therefore it is necessary for us too to observe the same Sacraments as under the Old Testament. An Argument of no Consequence; as, nor is his concerning the Jews Sabbath.

Again, Jerusalem was a Type of Christs Church Militant and Triumphant, where to meet; Must we therefore be bound to go thither too? I think not, because that City, and all its Ceremo­nies (among which the Sabbath was one) are gone; but Christs Church remaineth still upon the Earth, as militant, and in Heaven as triumphant. All what is said to bring this matter to a head, is to convince the Author, that the Jewish Sabbath was bu [...] a Cere­mony, and a shadow of things to come, amongst which was the Rest of our Saviour in the Grave, as before is delivered, and the learned Author of the Book, entituled, Die Elve der drieinigen gottes, from Col. 2.17, 18. doth prove. For further confirmation of it, add the comparison of Christ, Mat. 12.3, &c. his defending of his Apostles for plucking ears of Corn on the Sabbath; and his own Example of curing many Diseases on the Sabbath day (which was not allowed under the Law) defending himself, That he was the Lord of the Sabbath, having power to dispence with moral po­sitive Precepts, for the use and good of man, as Works of Charity, which are part of the moral eternal Law.

If the Author asks for an express and distinct Text in the Gospel for Christs abrogating the Judaical Sabbath? I answer, with the famous Dr. Hammond, That there is no more reason to expect it, than there is to expect it for Sacrifices or Circumcision, or the Ju­daical Priest-hood; for the Substance being come, and the Temple and that People destroyed, the Ceremonies or Shadows (Col. 2.16, 17.) as far as they were such, ceased of their own accord, and no further are they now abrogated, having never been Obligatory to any but that People.

The Rabbies themselves, when in their Books they are discours­ing about the things so strictly commanded in the Old Testament to be observed, as many sorts of Offerings, difference between [Page 16]Clean and Unclean, Womons Monethly sickness, [...]e confess, That all such should cease by Christs coming in the flesh, incerting the Sabbath among them Ceremonies, saying, H [...] that pr [...]aches Gods Will and Commandments, can change the Sabbath, Midrash n. 23.

Therefore let us hearken to the Apost [...]es Exhortation, Gal. 2.4. To be ware of turning after false Brethren to the weak and beggerly Elements, in observing Days, &c. and alse his Exhortation to the Collossions, cap, 2 16, 17. To be constant in Christ, and to let no manj dg [...] them in Meat,—or of the Sabbath Day, which are a shadow of things to come, but the Body is Christ. In the Original the word is [Eu­meres sabbaton] making this very plain, and that without much trouble or large discourse, viz. Let no man judge you in respect, or (as it stands in the Margent of some Bibles) in part of Sabbath-Days, i. c. in any time named with that Title Sabbath. Now we know the seventh day was one part too called Sabbath, as well as some other Feasts besides. Of which more here-after to his 8th Argument.

His 4th Argument doth but hurt his discourse about the seventh Day. Its true, that Day had its beginning in the state of Inte­grity; neither do I deny but that, if that state had continued, that Day had continued also; but by reason of the alteration of that blessed state, GOD (in whose sight all Creatures are manifest, and all things naked and open unto his Eyes, Heb. 4.13. and so are the Jews and Gentiles too, and all what should happen unto them in Time, determined in his infinite Wisdom to reduce and save unto himself a peculiar People, who should enjoy eternal Glory with him) found by his Wisdom, that, besides other things, this 7th Day appointed for his Worship, (made known to the Jews for a Token between him and them) should in a certain time after be altered; the chiefest reason, without doubt, is that great work of the Resurrection, which is many times greater than the Cre­ation; for what benefit is it for me, or any others, to be created or born into this World, if by the Resurrection of Christ I was not assured of my Redemption from Gods Wrath and the eternal Fire? See §. 10.

From what has been said it is plain. That the fourth Command­ment concerning the seventh Day, did only reach the Jews under the Old Testament, and Not Us under the New-Testament; yea, I will say, That the 7th Day, under the Old Testament, did more [Page 17] [...]ach the Jews than the Gontiles, because that day was a [...]gn only between GOD and the Jews in their Generation, not the Gentiles, nor any other Nation beside, Psal. 147.19, 20. which this Author seems to deny.

His 5th Ar [...]ment, from James 2.10. as before in his first Leaf, Rev. 12.17. and at the end of his Dove, Rev. 22.14. do shew his willingness to be under Bendage, and a Slave under the Law, as a child under Tutors and Governours; and if he was able, would draw others back with him, altho' redeemed from thence by the Son of God, as is comfortably discoursed of by St. Paul to the Ga­latians, cap. 4.1. &c. But his endeavour is in vain, for in those Seripture-places the ten Commandments are not at all to be unde­stood, but that Royal Law, the new Commandment to love one another, as Christ loveth us, Job. 13.34, 35. & cap. 15.12. if we therefore keep us to Christ only, we need no more to be afraid of Thunder and Lightning, &c. Christ hath redeemed us from its Curse, &c. Gal. 3.13. But as many as are of the works of the Law, are under that curse, vers. 10.

His making a Perpetuity of the Saturday, because written in Stones, is a very poor Reason, not remembring that the first Ta­bles of Stone were broken, and the next long ago destroyed. The writing in stone represents (chiefly) the hardness of heart, and not a Perpetuity of every circumstance of the Law to be observed: Josh [...]a wrote upon stones also a Rehearsal of the Law of Moses in the presence of Israel, Jesh. 8.32. but we know a great part of Moses Law was positive and legally Ceremonial.

The Scriptures which I A.S. bringeth at the end of his Argu­ment are very true, and therefore by Christs coming they are full­filled, Mat 5 17. and so not one jot or tittle past away from the Law. Christ said, It shall [...] pass away till all be fullfilled, because he had not then fully done it, but afterwards by his Death and Resurrection it was done; and therefore now it is fullfilled, and we freed, all of us having our debts satisfied by him, if we can believe it: Christ hath fulfiled the Law, not by destroying it, but by changing it into a perfecter being, as the Seed in the Earth &c. Knowledge in a Child, &c. (1 Cor. 13.16.) not that the Child or its Knowledge is destroyed, but perfected and changed into better, as Mr. Bex [...], more at large plainly enough deduceth this Argument, if the Author would but have minded it.

[Page 18] His 6th Argument is a weak one, because Christ knowing very well the time of Jerusalem's destruction, and how within that time such an establish't old Polity, as the Judaical was, could not so soon, as to all its circumstances, be abrogated, but by little and little decay, he exhorts his Disciples (who, after his Resurrection, should oft have occasion to meet with the Jews upon this their Sabbath) to pray that they might enjoy the same with them, for their edification among them. The 2d Reason is this, That not only many believing Jews adhered stifly to many legal Observations, &c especially to the Law of the Sabbath, but the unbelieving Jews were most rigid and zealous Observers of their Elders Traditions, esteeming it an intollerable Prophanation to travel, labour or flee, or to do such like upon their Sabbath Day. Now, if the Disciples or Christian Believers should have been compelled to flee on the Sabbath Day (which was no Transgression, in case of necessity, especially because that Law concerning the Sabbath day, as well as other ceremonial Laws, ceased at the destruction of Jerusalem) they would have been in danger to be grievously molested and persecuted by their own superstitious Nation, (see Dr. Fr. White's Treatise of the Sabbath Day.) And I question not but that Christ (Mat. 24.20.) did understand the Sabbath of Easter-Time (called by St. John, an high or great Sabbath-Day, cap. 19.31.) for as History tells us, the City was besieged at the time when many thousands of People from afar off were gathered thither to celebrate Easter (from which its plain, that forty years after Christs Resurrection that ceremony was not left off; which contradicts I. A. S's assertion, That all Cere­monies were then done away) being his exhortation, not only to his Disciples, who were present, but by them, to all lovers of Christ, that they might escape that great Calamity, and I cannot but be perswaded, that many, by their Prayers, did obtain it (James 5.16) saving themselves by flight to another little Town called Pella. In short, Christ understood the Sabbath-Day and Winter to be times very inconvenient, troublesom, dangerous and difficult to travel in or flee away.

His 7th Argument is weaker, because how could the Women (Luke 23.56) do otherwise, Christ being that Sabbath, yet in the Sepul­ [...]her? and so by the holy Ghost commended for nothing more than what th [...] due was that time.

The 8th Argument is no stronger, but rather weaker (see Levit. [Page 19]23. v. 24, 32, 39. and say then, if you can, that the holy Ghost giveth this Name Sabbath to no other Day, but only to the seventh; be plain, and say this if you can.

His 9th Argument is the weakest of all, because what he talketh there of them in the Old Testament, was no more than what they were bound to do that time. Christ, during the time of Hu­miliation, observed duly not only the Sabbath of the 4th Com­mandment, but all other legal Rites and Observances, because he was then under the Law, Gal. 4.4. from whence you will wrongly so conclude, That because Christ observed the other Laws, as well as the Sabbath, so long as he was under the Law, therefore we must observe all those Laws and the Sabbath too. But on the other hand, may we not rather argue thus. That because after the time of Humiliation Christ never used the Saturday Sabbath (see §. 7.) or any other legal Rites, so neither are we to observe them. As to what he speaketh about the Apostles, every one that that hath common Reason, and will not abuse it, must understand, that it was at the beginning of the Churches settling, when the Apostles could not get better opportunity to instruct them in the Christian Faith (but by little and little to teach them concerning the Cesla­tion of the old Law) than to be present upon the Judaical Sabbath, which Dr. Heylin (a great Sabbatharian) doth confess, That it was not for the Days sake. (that the Apostles so met with the Jews) but for the Peoples sake, to do them good. Nay, this Dove-maker I.A.S. (who stands upon the Sabbatharians side) will think that himself can hardly find a better convenience to draw or (rather to) seduce others to come to him, than to come upon our Sundays to the Church, and make his Preachments? St. Paul did use Circumci­sion, purified himself, shaved his head for his vow, &c. But must we do so now? I think not. The reason why St. Paul so conde­scended, was, That he might gain some, 1 Cor. 9.20. and the same reason is sufficient for the Apostles meeting with the Jews upon Sa­turday. Besides, it will appear from the Scripture, That as the Apostles did meet with the Jews upon the 7th Day, so with the Gentiles they did keep the 1st Day, which we now call Sunday: This is plain from Acts 13.42. That the Apostles were first with the Jews in their Synagogue upon their Sabbath, but as they went out the Gentiles there present besought that the same should be preached to them the next Sabbath; the Greek word is [Meta [...]] [Page 20]i. e. The Sabbath between, and next following the Jews Sabbath, as some [...]ge Bibles have it in the Margent. Now the Jews Sabbath was on Saturday, the Sabbath then next, between that Saturday past, and the next Saturday to come, was our Sunday; what can be plainer? And why the Jews did come again to that Meeting is told in v. 44. From all which circumstances it doth appear, that this day was not the Jews Sabbath, but Ours. Concerning Ignatins's words, Pray (Mr. I.A.S.) when you did read them in [...]axter, did you not mind how he doth prefer and esteem our Sunda [...] above the Jews Sabbath? and if you did not mind it, pray read it over again, and mind better what you read. And pray let me ask how you read A [...]hanasi [...]s's words which are as plain and run thus, ‘Even as at the first it was commanded, that the Sabbath should be observed in Memory of the finishing of the World, so we do celebrate the Lords Day in Commemoration of the beginning of a New Creation.’ And again, ‘The Lord transferreth the Sabbath to the Lords Day.’ It is pity when a man is blind and cannot see, but it is more pity when he hath two Eyes to see with, and will not see: I am afraid Christs Judgment will be upon such, Joh. 9.41. Augustine saith, Either let us be Christians and keep Holy the Lords Day, or else turn Jews and keep the Sabbath, for no Man can serve two Masters.

Neither is it possible to keep that very seventh Day within one time of twenty four hours (as the Children of Israel in their Ge­neration could) because the Christian World [I thank God] is so wide, that if we here could keep that very Day, others in another Clima [...]e could not, because they have not the same Elevation, La­titude and Longitude. E. G. I pray tell me, Sir, how you would observe this Day in other Latitudes or Places, as Grad. 70. in Fin­ [...]ark, Greenland, Lapland, and in the North of Russia and Ta [...]t [...]ria, where one Day lasteth from the 10th of May till July 14. which is sixty five of our Days. Again; Grad. 75. in the North of Greenland, the Islle of Chery, Nova Zembla, &c. one Day continues from the 24th of A [...]il to the 2d of August, which contain 102 of our Days, and the like of other Latitudes, as the learned in Astronomy shew us. Now the subject of the 4th Commandment being a Natural Day of 24 hours, consisting of Morning and Evening by rising [...] setting of the Sun, Tell me, I say, if you can, how it is possible for any Law, that wanteth his proper subject, to be in force?

[Page 21] His 10th Argument is hardly worth any Answer; and if any should be given, I do say, We keep the Apostles Traditions con­cerning First Day, and so do not teach the Assemblies of the Church as the Sabbatharians do, contrary to the Apostles Admo­nition, H [...]b. 10.25. Nor did the Apostle settle the Church in the Je [...]s Sabbath, as appears above, in answer to his 9th A [...]gument. And altho' History tells us, that the primitive Church did celebrate both the 7th Day and the First for several years, yea, a great while after the Apostles time, especially the Eastern Church. To which I say, That it appears also from History, that they did not keep the Saturday in such honour as the Sunday, only by preaching, not sabbatizing Athamas [...]us saith, Tr. de Semente, ‘It is permiteed unto us, and to all People else, to work and labour on the Sabbath Day, by reason that we in these days are all a Royal Priest-hood.’ Ignatius, Ambrose and J [...]s [...]ine Marty [...] do affirm the same.

His 11th Argument doth not want much answer neither; for we remember the 4th Commandment, so much as belongeth to us: And we are careful to avoid Idolatry; but we do not think the Day to be an essential part in the Worship of God, as if none could be saved except they kept the very 7th Day: This is contrary to all Scripture; yea, it is contrary to the love of Christ towards his Church, and the guiding of the holy Ghost; all which were but Wind, if Gods Church should have run astray so many hundred years; the thing being of no less concern than Curse and Damna­tion. Surely, if the Heart is not good, the Day will not save us; so it was in the Old Testament, and so it is in the New Testa­ment.

The Author, it seems, is mindful of the old saying, Calumniare fortiter aliquid harebit: When nothing else will do, the Popish filthy Abomination in worshipping the Beast, must be our charge. To answer him in the spirit of Meekness, let him inform himself bet­ter another time, and remember that the Scripture speaketh of Two great Anti-christs, one in the West, the other in the East, or, one within the Church, the other without; one is called Mahomet, or God and Magog, Ezek. 38. Rev. 20. the other is the Pope; each of them hath his Character in the Scripture, whereby to be known; and among the Characters belonging to Mahomet, one is, Changing of Time, he using Lunar years instead of Solar, of them called Negire, [...] which is more at large set forth by Phil. Nicol. in his History [Page 22]concerning the Propagation of Christs Reign upon the Earth, l. 1. c. [...]. and also Dr. Calov. in his Bibl illustr. ad Dan. c. 7. v. 8. concerning that little Horn there mentioned, P. M. 616. But this doth not belong to our Sabbath-change, because Mahomet keeps neither the Jews nor our Sabbath, but the Fryday.

Likewise the Author is very bold and proud in his Judgment concerning the Council of Laodecea, which always was reputed Orthodox, maintaining no other Doctrine in this matter of the Sabbath than Justin Martyr, Tertullion, Origine, &c. have in sub­stance delivered concerning the same. Surely they who were then gathered together so near to Christs and the Apostles time did know much better than any of us how the Jews Sabbath was kept, and how this our Sabbath was kept. The learned Dr. White brings in a Testimony from Just. Martyr his Dialogue c. Tryph. p. 266. (and he lived about 150 years before this Synod) who relates that there was a Question made in his time, ‘Whether a Christian which observed the Sabbath might be admitted to the holy Mysteries, or not?’ A very good Proof that the Council of Laodecea did not first of all condemn the Religious Observance of the old Sab­bath. If this I. A S had taken counsel, and done according to the advice given him in my Preface, (seeing such Old Histories are scarce to be got here, but easie to be found in the old Countries) I think he would not so unadvisedly have set his Pen to Paper against our Sunday. I have seen some of them Canons, but find not that there is Persecution or Excommunication in any of them, Only that they should prefer that Day before the seventh. And if that Council had set a Punishment (which its like they have) upon Transgressors and Disturbers, I am sure they had Power and Rea­son so to do, and this Author, if then living, would not have escaped their Censure.

His 12th and last Argument is of no concern to us; We have now a better Day to rest upon than ever that 7th was, in Memo­rial of that most glorious and fruitful Resurrection. What rest could our poor Souls have only of resting upon the 7th Day, which is only a remembrance of the Creation, if by the Resurrection upon the first Day, we were not sure of that eternal Rest in the World to come?

But some will say, Why might not our Souls have rest now in the New-Testament, as well as they in the Old Testament had rest in the seventh Day?

[Page 23] I Answer; That what was enough for them at that time, is not now enough for us: Christ was then at that time only Promised to Come, but now He is Come: If he had not been risen, our grief and trouble had been many fold greater, because many fearful Doubts would surround us, as, Was he not that Promised Mes­siah? Was he not able to rise? Then are we of all men most miser­able, 1 Cor. 15.14, &c. but now, because he is risen, and by his Re­surrection ours is made sure, therefore is our Joy much greater, and that Day worthy to be kept by us (in Commemoration of Victory over Death, Hell and the Grave) rather than the 7th Day.

This the First Day is the Day whereupon was made known the best News that ever was or can be told; 'twas such News many had a long time waited and longed for. Its apparent that the Apostles of Christ had no rest in their minds or souls all that time (during the Jews Sabbath) Christ was dead, but were very sorrow­ful, Luke 24. But how glad did this First Day make them, when they had the certainty of the Resurrection of their dearest Lord and Master! Never was Noah so glad when the Dove brought the Olive Leaf as a token that the Waters were abated; But this was still a better Olive Leaf to the Disciples, and us all, That Christ was Risen, giving them Life and Courage, with a joyful PEACE BE UNTO YOU: A certain Evidence that the whole Deluge of Gods Anger for our sins was dryed up. It is therefore a shame, an unthankful and undutiful thing for any to celebrate the Me­mory of other Peoples Benefits, and neglect and forget their own, which is infinitely better.

That benefit which the Jews had is nothing to us, but what we have got is much to them. If David, by the spirit of Prophecy saw the Resurrection of our Saviour, and was glad (as in Psal. 16.) how much more ought we to rejoyce, and forever to celebrate that blessed Day, who know it now in the very deed to be done? We have, indeed, our share in the Creation, but that work, by the Resurrection (which is much greater) is swallowed up, it I may so say; so that a true Christian, who understands the Resurrection, can never so remember that, but be will thereby be mindful of the Creation, giving many humble Thanks to God who hath made him, not to be a Stone, Tree, Ox or Horse, &c. but a reasonable Creature, capable to enjoy the great benefit of the Resurrection.

And because this Author is so much for the 7th Day both here [Page 24]and in his Inquiries, only for the Remembrance of the Creation, and Gods resting thereupon, I do kindly desire of him one Scripture out of the New Testament to shew, that we for the remembrance of our Creation are bound to keep the 7th Day Holy; but this I think he cannot do. But then on the contrary, I will shew him one thing of great Moment for our Sunday, viz. That as they in the Old Testament were bound to remember the Creation and Gods resting, by keeping the 7th Day Holy; so are we now in the New Testament bound to remember the Resurrection of Christ by keeping the First Day, because there is nothing in all the New Te­stament to be found in any of the Apostles Preachings, that we are now to remember the Creation and Gods Resting, by keeping a certain Day, but ALL (I say, All) their Preaching is most upon Christs Resurrection; All what they aim at, is to shew that Christ is risen: Read and consider Acts 1.22. One must be ordained to be a Witness with us of his Resurrection; chap. 2.22. ch. 3.15. c. 4 2, 33. c. 10.41. c. 13.30. c. 26.23. Every place sheweth, That they only should be Witnesses unto Christ, chiefly of his Resurrection; see more 1 Pet. 1.3. a remarkable place is Rom. 1.4. & 1 Cor. 15.3, &c. and especially I need to bring in St. Paul s Exhortation to Timothy, 2d. Epist. ch. 2.8. Remember [Not the Creation or Gods Resting, but] That Jesus Christ the Seed of David, was raised from the Dead, &c. because Christ hath begottet us again to a lively Hope, &c. 1 Pet. 1.34. and for such a Preaching there could never have been a Day more convenient than the First Day, and that every week. If the Re­membrance of the Creation was of so great moment to us under the New-Testament, surely Christ and his Apostles would more at large have insisted upon that matter than is to be found in all their Writings. What St. Paul speaks of it in his Epistle to the Hebrews you may find enlarged upon in my §. 13. Therefore, I pray you (Sir) be not (to your own hurt) guilty of perverting the Gospel of Christ, Gal. 1 7, 9. Let it also pierce your heart (dear Ser) the fearful Examples of Gods Judgments upon Sunday-breakers and Prophaners of the Lords Day; see the Practice of Piety in Meditation on the Sabbath-Day; see also Daun'. lac. lat. l. 525. and a great many horrible Examples more mentioned by other Divines.

As slow as the Author hath been in his T [...] Arguments, so is he in the remainder of his writing, as T [...] the [...] b [...]longeth, as a [Page 25]a [...]aral property to Morality; which is contrary to all experience; [...]id these our Jndians can give a good, but sorry instance of.

The Refreshment of Hope he talketh of, we can never have more [...]omfortably then by the Resurrection of Christ; and the true worship and fear of God will unite peoples hearts in observing the day, which the Sabbatharians themselves will never find, (if they will but speak the truth) to the contrary, but in observing and living according to the Word of God.

The following three Observations 23, 24, 25. are most about one thing, viz. That liberly we have by Christ to change this day. Which liberty is of such a nature, as to chuse one of two or more things, E. G. Eccles. 15.16.17. Jer. 21.8. There is liberty to take what a body reasonably liketh; but not such a liberty, as to chuse none; which rather is licentiousness and lawlesness, than liberty. Also, by Christ we have got a choice, as in many other things, so in days of worshipping God; we may keep the 7th day, we may chuse another, which in reason we think best; one of them seven we must chuse, having no liberty to dispense in it as concerning our homage and duty to God, but what day Precisely is in the Churches liberty. Now for wighty reasons the first is chosen of infallible men, whom our duty is to follow, and not out of self­conceit, high mind or vain glory presume to leave, traduce and ac­cuse, they knowing the reasons why they did it, far beter than this Dove-maker, or any of us all; And it is our honour to follow them in simplicity, it being enough for us, if we had no more reason; for the Apostles did nothing in the Church for her settling but by a divine authority, and ruled by the true Sprit. But D [...]. Wnites words are more then true, p 103. ‘That Christian People were formerly very obsequious to the Precepts and constitution of the Rulers of the Church. But (saith he further) in our times it is otherwise; for our Disciplinarian Gaides, with their argu­ments, ab autoritate Scripuca negative: The holy scripture hath commanded none of these rites and observations in particular; therefore they are Popish Traditions, Will-Worship and super­stition —Now they are reputed most pure and holy, who with greatest boldness bequarrel and cavil against the Authority, Goverment and lawful Precepts and constitutions of the Church, &c.’

The Example of the Sun he desires me to take motice of, knocks [Page 26]him in the head at once, illustrating my discourse very well, and darkning his; for as the Sun continually is the same shining and illuminating Body, but her time to shine very variable, so likewise the 4th Commandment is fixed, firm and stable, but the time of worshipping (according to several respects) vairable and unstable.

§. 12. Observation 26. and the last. falls of it self. The practice of the Apostles being sufficiently proved. so that the Author here in vain doth blame the Pope, or us for him. If the Pope hath published any thing concerning the continuation of this Sunday, he is no more the Author or Institutor of it, than any body in a certain respect, will or can say, that Hezechiah or Josiah for proclaiming the Passover, (which before in many years was not kept) was the Author of it. And therefore it cannot but be high Contempt of the Apostles and all their successors, yea, in a measure a blasphemy against Christ, to say, that this day was brought in by Deceits and Triels.

Have a care (Sir) what you say, and consider whether it is not a Deceit and crafty Trick of the Devil to bring in the Jewish Sab­bath, and thereby to debase our Saviour and make him nought, which he may in process of time casily obtain, if he can now first l [...]y a good foundation of so Religious an Opinion as the Judaical 7th Day: But (God be thanked) his head is so bruised by Christ, that against him and his Church (altho' now and then he will be contriving something, and biting at the heel) he shall never prevail more, Mat. 16.18.

§. 13. As for his Inquiries added, I will not punctually satisfie his Curiosity, but declare the main subject. And s [...]st, That the Rest of Gods People is set forth and signified by Gods resting on the 7th Day, altho' such things do not appear, Heb. 4.4. where St. Paul having to do with the Jews, to turn them from the old Testaments Rites, beggerly Elements, Ceremonies and bloody Sacrifices of the Law, to Christ, figured thereby; from the shadow to the very substance (v.2. Christ) began with that which was most Old, name­ly, the 7th Day shewing its imperfection in this World, and that especially in his 3d and 4th Chapter, where the Apostle, before he goeth further to the other Ceremonies (as just now was said) is expounding the 95th Psalm, how that the Rest there mentioned, was not Gods resting on the 7th Day, neither was it Gods People [Page 27]coming into Canaan, but another Rest we ought, by Faith, to strive for, namely, that eternal Rest in Heaven: In which place we have much more of that comfortable Resurrection than of the Creation, for the Creation (by which we all come into this World in this sin­ful Condition, guilty to the eternal Fire) giveth us no great en­couragement to love God more than the Devils, who are also crea­ted and fallen, as we are; but the Resurrection of Christ, by which we are in a sure hope (positis ponendis) of a gracious God and a joyful Resurrection to Life Eternal, is the greatest comfort of all, well worthy to be remembred every First Day, yea, and every day and minute of our Life. St. Peter giveth us here in his own Example, 1 Pet. 1.3. where the Apostle saith, Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy hath begotten us again into a lively H [...]e [not by Creation, to remember that, but] by the Resurrection of Jesus Christ from the dead, to an Inheritance incorruptible, &c. Aug. Hom. 15 deverbis Apost. "The "Lords rising did promise us that everlasting Day. The certainty of this will make us not only to love God and Men, but constantly to suffer any thing in this World, because by Christs Resurrection we are assured of our Resurrection to that heavenly joy, which by our Creation only we could never be partakers of.

What ground we have for keeping the First Day in the place of the 7th, is, I hope, made plain enough. If some People in some places of the world have been sometimes out of t [...]e way, or have not rightly understood, that is not to be imputed to the whole Church of Christ; neither can such Practice be taken up for a com­mon Law and Rule, so long as the greater and sounder part of the Church keeps the right way.

So is the matter concerning our Sunday, which from the very Time of Christ and his Apostles, always the greatest part of the World constantly agreed to keep and observe: It is therefore an unanswerable Rashness and Presumption to oppose Christs Church, as if she had been so many hundred years without a true Shepherd or a faithful Guide in so weighty a matter, whereon, if we will believe this Author, no less than eternal Damnation hangs. Leave off therefor, I pray you (S [...]r) blaming us for Popery, Idolatry, and I know not what. If the Pope hath abused the Lords D [...]y, we cannot help it, neither must we, for his abusing it, throw it away, any more than the Sacraments and Liturgy, which are now abused by him.

[Page 28] As for his 7th Irquiry; I A [...]sw. That a Minister with such a good Conscience reading the 4th Commandment, exhorts the People to rest upon the First Day, and the People understanding the matter, keep it, and pray God To inoline their hearts so to do. So likewise with the same good Conscience and right understanding the Mini­ster can by the 5th Commandment exhort a disobedient Subject, a stubborn Servant, &c. to honour his Father.

From hence it is casie to resolve his 8th Query, to wit, That we may keep this day, and exhort People to the same, according to the equity hereof, which is, To assemble to hear Gods Word, re­ceive the Sacraments, &c. pray God to give us Grace to observe the spiritual Sabbath prefigured by the legal Sabbath. We don't pray for to keep the Law according to the special form and circumstance of Time, commanded in the old Law, but in such a manner as is agreeable to the state of the Gospel, and in the time of Grace, that is, according to the Rule of Christian Liberty, whereby Gods People are now, under the Gospel, free'd from the Observation of Days, Moneths, Times and Years, upon legal and ceremonial Principles, as Dr. White, following St. Augustine, saith. Our Sunday (now under the New Testament) may as well be called Sabbath-Day, for the worshipping of God, as the 7th Day (under the Old Testament) was so named, for Gods service; for God himself gave to other sacred Days the same Name, (see above p. 18. in answer to his 8th Argument) so hath this day got the same Name by Christ and his Apostles: And for the same reason Christ said John the Baptist was Ellas, Mat. 11.14. and so by the same reason we can now say, that Sunday is our Sabbath.

§. 14. I have now, through the Grace of God, and his Talent bestowed upon me, examined this Black Raven, sent abroad under the shape of a Dove, if not to the full satisfaction of speculative and over-curious Criticks, I hope 'twill be to the edification of those that have a harmless mind and upright heart to serve God, knowing that Christianity doth not consist in the Rudiments of the World, Col. 2.8. and observing of outward things, but in the true sear of God from the bottom of the heart; for tho' outward things must not be neglected, but as convenient help-meets and instigators to more fervency, yet the very Salvation of our Souls doth not depend upon them, but wholly and solely upon Christ, [Page 29]whom with the Father and the holy Ghost a true lover of the hap [...] Eternity, will serve and reverence in truth and verity, celebrat [...] his Name for the inestimable Love in the Redemption of t [...] World by Jesus Christ, Night and Day and Always, but especiall upon the First Day, in a joyful Remembrance of his glorious Re­surrection and the thereof redounding Assurance.

To Conclude, Thou Christian Reader, Wheever thou art, into whose hands this shall come, Take hold on St. Paul's Exhortation, Cal. 5.1. To stand fast in the Liberty where-with Christ hath made us free, and be [...]ot again entangled with the Yoke of Bondage; Turring again to the weak and beggerly Elements, cap. 4.9. always considering that Christ and his Apostles Prophecys cannot but be true con­cerning Apostacys, false Brethren and such like; and the nearei the end of the World is, the worse it will be, and upon this Earth never better, or else Gods Word is not true (as it is, and ever will) which tells us of Perilous Times in the last Days, when the Devil, knowing his time to be very short, Rev. 12.12. doth strive as much as ever he can to get up his head, to persecute and trouble the Wo­man, Rev. 12.13. sometimes by New invented Opinions, some­times by stirring in Old Errors, recalling them, &c. and without such they cannot be made manifest amongst us, who are approved, 1 Cor. 11.19. when he only shall be saved who endureth to the End, (Mat. 10.22) in the right way. Now therefore we know­ing that Christs Vineyard or Church here in this Wilderness part of the World is not only in danger of Ravening Wolves (Matth. 8.15.) but Foxes also, the little Foxes that spoil the Vines too, (as the Song of Solomon hath it, cap. 2.15.) so it is our Duty the more, according to the Exhortation of the Vineyards chief Master, At all Times and every Where to Watch and Pray, Mark 13 vers. 33, 37. That his Church now at the latter end, as well as before, under his Protection and Safety may be guided and go­verned by the true Spirit, in the Bond of Peace and in Righteous­ness of Life, till at last she may safe arrive at the heavenly Port and Kingdom.

By Thy glorious Resurrection We beseech Thee to hear Ʋs, Good Lord!