A MODEST PLEA FOR THE LORDS DAY: OR RATHER The Sum of the PLEA made by Divines for the Lords Day, as the Christian Sabbath: AGAINST Those who contend for the Old Sabbath of the Seventh Day, in other 〈◊〉 in the Creation.  
By J. C. D. D.  Mar. 2.28. The Son of Man is Lord also of the Sa●●●th. Acts 6.14. We have heard him say, That this Jesus of Nazareth shall destroy this place, and shall change the Customs which Moses delivered us. Gal. 4 10. You observe DAYS, and Months, and Times, and Years. 〈◊〉 11. I am afraid of you, lest I have bestowed labour in 〈◊〉 
LONDON, Printed in the Year, 1669.   

To those Christians (especially my Neighbours) in the County of Norfolk, who are zealous for the Observation of the Seventh Day Sabbath.  
Brethren,  
MY heart's desire, and prayer to God for you all, is that you might be saved: For, I bear you record, that you have a zeal of God; only if I make a doubt whether it be according to knowledge or no: yea, if I tell you, I verily believe it is not according to knowledge, I am sure (your ingeunity is such) that you will pardon it to me, considering that my own persuasion and practice is differing from you, and Charity (which always gins at home) will not allow me to judge myself to practise upon ignorance; though I am also one o● them who but know in part, yet 〈◊〉 hope I desire to practise according to my knowledge: Which if you will b● so charitable as to suppose, I must judge your zeal not to be according to knowledge. And let me tell you, as there is no more sacred fire than that of zeal when it hath its due fuel, and is exercised in a just and good cause; s● there is no more dangerous fire when i● hath a mistaken object. The zealous soul runneth, and as the man who runneth, if he be in a right way come quicker than another to his journey end; but if he be out of his way, ● is sooner than another at a further distance from home: So it is with th● zealous spirit. I must profess, let 〈◊〉 person be of what persuasion he will I must have a reverence for him, if perceive that he differeth from me ou● of Conscience, because he dareth not t● sin against God. It is a noble temper to be afraid of sin. If a person pretends conscience for a particular opinion and practice, and in the mean time be a common drunkard, swearer, liar, blasphemer, unclean person, one that lives as it were without God in the World, making no conscience of reading the Scripture, praying, bringing up and governing his Family in the nurture and fear of the Lord, only pretends conscience as to baptising of Children, keeping the Seventh day Sabbath; this man is an hypocrite, and dissembles with God and men for there is an uniformity in conscience, and it would certainly oblige him to avoid known and confessed sins, as much as what he doth fancy is a sin, and as much oblige him to all, as to any known duty. But where I see a Christian walking close with God in the general of his conversation, and differing from me in this or that point, because he thinks he cannot without sin believe and practise what I do; I cannot but love and honour him, and be very far from their Religion who think it the best and most Gospel way to cudgel him into my Persuasion: A Gaol, or a Fire and Faggots never yet cured an erring Conscience. Such Brethren though overtaken with a fault are certainly (according to the Apostles counsel) to be restored in the spirit of meekness, and to be dealt with, (like rational Creatures) argued, and treated, and persuaded out of their mistakes, not cudgeled out of them. This (Brethren) hath caused me to send this little Book amongst you; so penned, as I think you will not judge it to have any thing of bitterness in it, and in so small a volume, as I cannot despair but that you will bestow the reading of it, nor will it ask you long time: You will find in it, the most of what hath been said by Divines in this case: I have contracted their larger Discourses that I might not tyre your patience, and made what they have said (in Latin or in more Scholastic terms) plain to you by a free and familiar style. The singularity of your dissent doth certainly call to you for the use of all possible means to find out what indeed is the Truth of God in this point; and there cannot be a greater witness against you, of your want of sincerity, than an unwillingness to read or hear what hath been, or is or shall be said against you. For though indeed there be some Articles of Faith, some Principles of Religion, about which it is a Christians wisdom not to admit disputes, yet this is not such; 'tis no Fundamental in Religion that the seventh Day from the Creation is the Sabbath: It is none of those points in which you cannot err without breaking your union with the Head Christ, yet is it no light point, for it breaks communion with all Churches, and that is no light matter: And the Scripture says we are members of Christ, and members one of another. Although an erring Conscience obligeth him that is troubled with it, to do nothing against it, yet certainly he that hath it, or hath reason but to suspect he hath it, stands highly obliged to use all means to reform it; and although the differing complexion of a Christians Conscience may oblige him for a time, to walk divided from his Brethren, yet he ought not to do it without many thoughts of heart, because of his division; and while he walks alone in obedience to his Conscience, he ought also to sit alone, and to keep silence. To sit alone pondering with himself, what is said on both sides, and without prejudice, weighing arguments in the balance of the Sanctuary, comparing spiritual things with spiritual. And to keep silence, both as to the publishing his singular and novel ●●●●●●ns, (keeping to that excellent 〈◊〉 of the Apostle, Rom. 14.22. Hast thou faith? have it to thyself, before God.) (It is a mad fancy of some, who think that every opinion in Religion is worth breaking the Church's peace for) and also keeping silence as to inveighing against and reviling others, otherwise persuaded and practising: For, which way went the Spirit of God from the multitudes of their Brethren unto them? And besides, who knows not that there is the same distance betwixt their brethren and them? and none can usurp such authority, but those who will arrogate to themselves infallibility, and take away the judgement of discerning, which is the very root and basis of the Protestant Religion. You know Brethren, what Fetters I have upon me as to my public Ministry. If I were free, I question whether I by it should have any capacity to serve your souls, while you are under this mistake: If I may do it with these Printed Papers, it will be no small satisfaction to me; if not, y● my work is with the Lord, an● my judgement is with my God I think scarce any of you think I have any prejudice against you, many of you may believe, I have a great kindness for you. The good Lord bring us all in this point, to think and speak the same thing, and to walk in the same Way.  
Your Friend and Servant in the Gospel of our Lord jesus, John Collenges.   


CHAP. I. The occasion of the Discourse, and what moved the Author to it.  
IF in the following Discourse I had designed to have advantaged my Name in a printed Book, I had certainly made choice of another Subject, or handled this in another manner than I have. I know nothing left for an Author on this subject, it hath been so variously and learnedly handled by eminent Authors: Nothing is to be added to what Mr. Ley hath said to justify the application of the Name Sabbath to the Lords day. Nor to what Dr. Twiss, Mr. Sheppard, Mr. Caudry, and Mr. Warren, have said for the Morality of it, for the repeal or expiration of the Jewish Sabbath, for the change of it to the first day of the Week. Mr. Sheppard and Mr. Caudry have not lef● Oc●fo●d or Brabourn nor Mr. Warren left Mr. Tilham a rag to cover the nakedness of their faireyes; nor is aught to be added to wha● Dr. Young hath said to the primitive observation of it. For the practical sanctification of it, all the Authors aforesaid have spoke● fully, to which may be added Dr. Bound, Mr. Bernard, and lately Mr. Wells: To say nothing of the controversial part handled by the aforesaid Authors, against Heylin, Primrose, Ironside, and all of that party who would make our Sabbath but an ordinary Church-holiday: so that indeed there is not room left for a new Author to crowd in, bringing any thing new in this case.  
Nor shall this discourse pretend to any thing of that nature. I look upon it as our great disadvantage in reference to most of our brethren, who contend for the Jewish Sabbath to be still in force, that what is already said in the case (which is abundantly enough) is either spoken so learnedly as they cannot understand it: or else hidden in large volumes of considerable price, which either ordinary people want money to buy, or time to●●ad, or judgement to find out. All therefore I shall pretend to, is in a plain familiar Discourse to present our brethren with the sum of what hath been far more fully and learnedly discoursed by others. To which, that which hath been the next occasion is my present leisure, and the Providence of God casting me in a place, where I observe very many, and those whose hearts I would charitably think God had touched with a sense of Religion, and who I trust truly fear God, and love the Lord Jesus, have received impressions, leading them to a great zeal for the old Sabbath. The consequents of which opinion, I look upon as very sad, these Christians breaking communion with all Christian Churches in the World: and depriving themselves of the advantage they might have from communion with us on the Lord's day. For though I have known some of that opinion, who yet on the Lord's day would come to hear the Word preached and join in Prayer with other Congregations, yet I perceive another spirit in many of my present Neighbours. And besides if (being possessed of that opinion) they did come, it would not be with such preparation, nor in such a Conscience of what they did as were requisite for such as expect a blessing from or in such duties. God hath pleased at present to call me to sit down in silence as to my public Ministry, that I might in something serve my generation, and be useful to the Souls of others, I have put my pen to Paper in this cause; nor have I had any other motive whatsoever: but if it might be to do good to some Soul or other; or if I cannot cure, yet at least (through the strength of God), to stop the spreading of this disease, amongst Christians.   

CHAP. II. The first Consideration. That God hath no more glory, nor the Souls of Christians any more real advantage, from the observation of the Seventh day from the Creation, than from the observation of the Lords Day as the Christian Sabbath; nor can be any pretence of this nature but that of stricter Obedience to the Commandment.  
I Take it to be an excellent notion of that holy and eminent Servant of God, Mr. Thomas Sheppard, that the thing which makes a Law moral, is a goodness in the thing, commanded precedent to the command, yet caused by the eternal will of God. Ceremonial Laws were therefore good because commanded, but the matter of every Moral Law must have some goodness, that is some equity, some suitableness in it to the nature, and to the Concernment of men and women, preceding the command, especially if we rightly consider man as he stands related to God, and to his Neighbour, as he is made up of Body and Soul, both ordained to an eternal existence. The light of nature showing us, that there is a God, and but one God, he, our Creator, Preserver, Governor, an Essence of glorious Majesty, purity and holiness, etc. If we had never heard of the first, second, or third Commandments, Nature would have told us, it was fit we should give the highest homage of our Souls to him alone, worship him according to his will, not blaspheme his Name, nor use any thing related to him irreverently, which is the substance of the three first Commandments. The same will be yielded as to the 5, 6, 7, 8, 9, and 10. The very light of Nature, would have showed us a fitness, and sutableness in the things there commanded, to humane Society, if we never had heard of the Commandment. The same light of Nature also would have shown us, that some time must be spent in the service of God. That it was reasonable some due proportion of time should be so sanctified. Indeed that this should be a seventh part rather than a sixth, Nature would not have shown us, that is, moral, positive, but being directed, Nature will presently allow it equal, holy, just and good.  
This Original goodness in the observation of a seventh part of our time as holy to the Lord must lie either in this,  
That from such a Religious Observation our Creator will reap some glory.— Or this,  
That from it, Man, as to Soul or Body will reap some considerable advantage.  
Both which are most undoubtedly true, both as to some proportion of time, and as to a seventh rather than a lesser part of our time. The honour we bring to God by Acts of Worship, being only in the publishing of his Name, and Works. The more frequently we do exalt his Name, and publish his Works, the more Glory we bring him.  
Again, Ordinances being the way through which our Lord Jesus useth to pass, the more we have of Religious Duties and Ordinances, the more advantage ariseth to our immortal Souls, if we be not wanting to ourselves. But now what real advantage any soul can have from the sanctification of the last more than of the first day of the week, will pose the most serious Christian to determine: Is his Soul to be advantaged by Praying, Hearing, Singing, breaking Bread? All these certainly are done on the Lord's day, and with this advantage in a far fuller communion of Christians, than those have who keep the sixth day, as to which the far larger part of Christians, and Protestants, yea and the severest livers of them, are not satisfied. The only thing which I can think of, as seeming in the least to abate the edge of this consideration, is, That God is more glorified, because a stricter Obedience is given to his revealed Will. And indeed Samuel hath taught us, That the Lord hath not so great delight in Burnt-Offerings and Sacrifices as he hath in our obeying his voice; that to Obey is better than Sacrifice, and to hearken than the fat of Rams. Now our Brethren pretend a more strict obedience to the will of God, in the sanctification of the seventh than in the sanctification of the first day: I shall therefore in the next Chapter argu● that case with them. In the mean time, i● is worthy of our brethren's second thought● whether under the Gospel it be usual with God to enjoin his People Precepts of mea● Obedience, I mean such from whence their Souls shall reap no advantage, nor he any glory, only in this as we show our submission to the will of God. Our gracious God hath made his yoke easy by commanding us nothing but such, by performing of which, we further glorify him, than by a mere Obedience, and from which also we reap some real advantage to our Bodies or Souls. Such I am sure are all the other moral Precepts, by a performance of them, we really (besides obedience to the will of God) do ourselves or others some good, and bring God some real glory further than by the acknowledging of him our Sovereign, and yielding him a suitable homage. But as to this, there can be no such pretence, neither Souls nor Bodies of ourselves or others are more advantaged, nor God more honoured by our observation of the seventh, than of the first day, nor is God more honoured, if it doth not appear he is more obeyed. It is agreed on both hands, that one entire day ought to be sanctified, by the solemn performance of all duties of instituted Worship, both publicly and privately, Reading the Word, praying, preaching, hearing, administering and receiving the holy Sacraments, singing of Psalms, visiting, and administering to the necessities of the sick, and of the poor. Now I say it cannot be imagined what good ourselves, or others shall reap more by the performance of these duties on the seventh than on the first day: Nor what honour God shall have if it doth not appear, that a stricter obedience is yielded to the command of God by the sanctification of the seventh, than by the sanctification of the first.   

CHAP. III. That God hath no where required of Christians, the observation of the Seventh day. The fourth Commandment, though it requires a Seventh day, and such seventh day as is of God's appointment, yet it doth no more require the Seventh, than the first day of the Week.  
THere can be no pretence for a further Obedience to the command of God in the observation of the seventh day in order from the Creation, than in the observation of the first, but from the letter of the fourth Commandment, as to which it is thus far agreed betwixt us and our Brethren.  
1. That it is in the power of God only to make a day holy. No man can lay men's Consciences under an obligation, that it shall be sin for them not to labour on this or that day, or not to spend such a day in public and private duties of Divine Worship, but by Authority from God.  
2. That the fourth Commandment is moral and perpetual, not ceremonial and temporary either in whole, or in part.  
3. That the sense of it is plain, and literal, not mystical only.  
4. That as it requireth some solemn time to be set apart for the Worship of God, so expressly, 

1. A whole Day.  
2. One whole Day of Seven.  
3. Such a Day as God hath instituted.    
So that we are far nearer agreement with our Brethren of this persuasion, than with Heylin, Primrose, etc. and the rest of that party, who will have the Commandment ceremonial either in whole or in part (and so lose us one of the ten Commandments) or ●hose who overstraining two or three Allegorical expressions in Origen and Epiphanius, would make the sense mystical, Christ to be the Sabbath, and the Precept only to require the Sanctification of the Name of Christ, (a modern dream justifiable by no Reason, Scripture, nor Authority.) We are agreed with our Brethren, That the fourth commandment is a Precept requiring the sanctification of a seventh part of our time unto the Lord for ever, and such a seventh part as we shall find his direction for.  
But that the fourth commandment doth primarily require the sanctification of the seventh day in order from the Creation, is that in which alone we differ from our Brethren. Let us therefore without passion, candidly consult the Precept, and see what there is in it, which can justify our brethren's zeal in this case. The Precept runs thus.  
Remember the Sabbath day, to keep it holy, six days thou shalt labour, and do all thy work, but the Seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maid-servant, nor thy , nor thy stranger, that is within thy gate● For in six days the Lord made Heaven 〈◊〉 Earth, the Sea, and all that in them is, arrested the seventh day. Wherefore the Lord blazed the Sabbath day, and hallowed it.  
It (possibly) is some disadvantage in th● controversy, that most of our Brethren a● not skilled in the Hebrew language, in whi● this Precept was Originally wrote. The● lay much stress upon the word Sabbat● and the particle the, beyond what indeed the letter of the Precept will bear: It ma● not therefore be amiss to let our Brothers know these two things by way of promise,  
1. That the term Sabbath in the Hebre● signifieth no more than Rest, and a day o● sabbath is no more than a day of rest. Tha● the term Sabbath signifies no more than rest is evident to him that either attends the derivation of the word, or the usage of the same word in many Scriptures. Leu. 25.6. where it is applied to the years of Jubilee, Leu. 26.43. 2 Chron. 36.21. Isa. 30.7. It is used to signify a rest from strife, Prov. 20.3. and that rest from labour which a wounded man hath, Exod. 21.19. it is used to express the resting place of Thorns laid up to be burned, 2 Sam. 23.7. Now because those days, which it pleased God to set apart for himself, were days in which he did require a cessation from labour to that end, that they might better attend Religious duties, these days were called Sabbaths, and that as well before the giving of the Law upon Sinai, Exod. 16.25, 26, 29. as after in innumerable Texts. So as the word is indifferently used, to signify the weekly Sabbath as those other holy days which God appointed the Jews twice in Holy Writ, we find the word (with a little alteration) doubled, Exod. 16.23.35.2. we translate it a Sabbath of Rest. In the Hebrew it is but the doubling of the same word or words, or of a word from the same root, and of the same significancy, A rest of rest, signifying it was not to be a bare cessation from labour, but an holy, religious rest. So as the fourth Commandment is no more than Keep holy a day of Rest. And because God had instituted but one such day in the revolution of a Week, therefore by an usual figure the word doth sometimes signify a week, as Leu. 23.15.25.8. and so in the New Testament. But that usage of the word in this case w● have nothing as yet to do with.  
2. A second thing which our Brothers should know, and observe, is, That thos● little particles a and the are English particles, not found in the Hebrew, but put 〈◊〉 by translation, to make up the sense according to our way of speaking, the Hebre● hath no more than Remember to keep holy d● of Rest, or day of Sabbath; and it is indifferent whether (according to our English way of speaking) we put in a or the; no● can any argument on either side be fetche● from those supplies to the Text.  
These things being premised, we say That there are three things or four whic● the Fourth Commandment requireth o● us.  

1. That we should keep some solemn time, 〈◊〉 a time of holy Rest unto the Lord.  
2. That it should be one day of seven, a seventh part of our time.  
3. That it should be an entire day.  
4. That it should be such an entire day of seven as God hath appointed.   
But that this day should be the sevent● day in order from the Creation, we say falleth not (at least primarily under the Fourth Commandment) I say primarily not, secondarily it doth, as that was the day which God had appointed to the Jews: Now we say,  
1. That this is not a singularity, but divers divine Precepts, both of those which were temporary to the Jews, and of those which are of perpetual concernment, have just such an interpretation allowed even by our Brethren, and by all judicious Christians. God commanded, Deut. 12.5.11. You shall offer all your sacrifices; only in the place which the Lord your God shall choose. I would ask our brethren whether this Precept did not oblige them; to offer their Sacrifices in the Tabernacle while that lasted, and in the Temple afterwards when God had chosen that, and in Ezra's Temple when that was builded. You shall remember saith God to keep holy a Sabbath day, one day in seven for an holy rest, such a one, as God shall choose for a Sabbath, why must this be the seventh from the Creation only, and not that only till God should choose another, which done, the Commandment as much obligeth to that. We say in the second Commandment God requires of us, observance of the Acts of Instituted Worship, which with the Jews quite differed from ours. Yet the command, obliged both them to sacrifice, an● us to preach, hear, receive the Lords Supper● How so? The Commandment only require● of us in the general to worship God, according to his will. The fifth Commandment, requires us to Honour the King, whe● it was given, the Jews were bound to honour Moses their chief Magistrate at tha● time, and many years after, they were bound to honour Ahaz, Hezekiah, and all in force● of the same Precept. God requires by th● Fourth Commandment, that his People in all Ages should keep holy to him a Sabbath day. He expounds himself thus: One day in seven, in which we shall not labour (h● any bodily labour,) and such a day as 〈◊〉 should appoint. You will say then, how did the Jews know, or how shall we know what to keep? We answer, the Jews knew by a Law given them of the same Age (with that for Sacrifices) many hundreds of years before the Law given at Sinai, and by a temporary Law often repeated, and quite of another kind from the Fourth Commandment; which day must hold still if we can neither find it expired nor repealed nor another substituted in the room of it; bu● if we can find any such sacred Record. The Fourth Commandment is not destroyed but established. That required a Sabbath, a day, one of seven, such day as God had, or should appoint. We plead only for a new appointment of the particular day to the New Earth, the New World which God made by the sending of his Son into the world; in the mean while the Fourth Commandment doth neither require this, nor that day otherwise than as that day was at that time by another Law by God set apart. Let us hear what our Brethren object.  
1. Some of them have observed an emphatical note in the Hebrew, as much as that Sabbath. Remember to keep holy the day of that Sabbath.  
Answ. We yield it, that the affix Π is indeed sometimes emphatical, but hundreds of places are to be showed where it is not, so as no argument of force can be drawn from it.  
2. But we may grant it so: it is not that day, but the day of that Sabbath, if the note of Emphasis had been to the word signifying day, it had been far more to our brethren's purpose. But what is it to our brethren's purpose that it is the day of that rest, or that Sabbath? We will grant them that it is no ordinary rest, but a special emphatical rest, a spiritual, holy, religious rest, which God requireth; not a mere cessation from labour, but a rest of rests as God sometimes calls it, an holy rest, in which we mus● not think our own thoughts.  
2. But (say our Brethren) you grant th● God requires by the Fourth Commandment 〈◊〉 seventh day, how can it be a seventh? if it 〈◊〉 a first day, can the first be the seventh.  
Answ. All this runs upon the forme● mistake, that the fourth Commandeme●● requireth the seventh in order from the Creation, which we have denied; it require no more than such seventh Day as God ha● or should appoint. Suppose seven pieces o● Silver on a Table before us, either the one or other of the outermost pieces may be the seventh accordingly as we begin to count. We must suppose the seven days of the Week so to lie before the great Lord o● our time; surely that is the seventh whic● God will appoint and make so.  
Suppose that any one of us should se● to our neighbour our crop of Corn, with a reservation to ourselves of a seventh part according to the proportion of our Acres and we should say to them: Remember I have reserved the seventh part to myself, six parts I have sold you, but a seventh is mine, you shall not meddle with it. Must this seventh upon such a demise, needs be this or that Close, surely no; but such a seventh, as either (according to our bargain) we shall choose, or our Farmer shall set out. This is the case, all our time was Gods, he hath freely given us six parts and reserved a seventh, such a seventh, as he shall appoint to himself. Hath not God a liberty at his pleasure to set out a seventh to us.  
3. But (say our Brethren) it must needs be the seventh in order from the Creation, for that was the day which God rested, which is brought in the Commandment as an argument to urge upon us the sanctification of the Sabbath.  
Ans. 1. That our great Creators resting from his work of creation, is brought as an argument to induce us to the observation of the Sabbath we freely grant, but we say not as an argument for the particular day, but for the same proportion of time. God rested one day in seven, therefore you must also so rest. It is impossible we should rest that day in which God rested, that day vanished, and returned no more: Our Brethren therefore can plead only for the seventh in the weekly Revolution, and why not fo● a seventh in Number only, not in Order.  
2. But we may freely grant our Brethren that that argument held for the seventh i● order so far as it could be, without any damage to our cause. The Precept is on● thing, the argument is another.  
It doth not at all follow, that because th● force of the Precept is perpetual, therefore the force of every argument should be s● also. One argument brought hath a perpetual force, Gods allowing us six day's s● our own employment: what if the other ha● a temporary force, a force only for tha● time, during which the Sabbath then instituted was to continue? There is nothing more ordinary in Holy Writ, than to annex arguments of an universal, eternal force to Precepts, that were to expire; and arguments of a temporary particular virtue to Precepts that obliged for ever. How often do we find this as an Argument affixed t● the Ceremonial, and Judicial Laws, confessed by all to oblige only the Jews, For 〈◊〉 am the Lord thy God? To give but one instance, Leu. 22, 29, 30. The Precept relates ●o a sacrifice of Thanksgiving; it enjoined them to eat it all the same day, to leave none of ●t till the morning, for saith God, I am the Lord, God is all our Lord, yet we are not ●ll bound to that Sacrifice, or the rites rela●ting to it.  
On the other side: The Argument affixed to the first Commandment is, I am the Lord thy God, which brought thee out of the Land of Egypt, out of the house of bondage. The command, in the next words, Thou shalt have no other Gods but me, concerns us as well as the Jews, but the argument from the deliverance from Egypt and the house of bondage literally only concerned them. So here; The Precept, Remember to keep holy the Sabbath Day; with the direction, and first argument, in those words, Six days shalt thou ●abo●●, and do all that thou hast to do, but ●he seventh day is the Sabbath of the Lord thy God, etc. concerns all:  
But the other Argument, in those words,  
For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and ●ested the seventh day, wherefore the Lord blessed the seventh day and hallowed it. We say, only concerned the proportion of time: not enforcing the same day in order: or if it did, had but a temporary force (that day being then under divine institution) and there being a need of that argument to quicken the Jews to observe it, for those many years it was (confessedly) to continue after the giving of the Law in Sinai.  
Nor indeed was it possible for all the World, or for the Jews in successive times to keep the just seventh part of time from the Creation, in a strict computation; those who know any thing, know how this computation was interrupted in Joshuah and Hezekiahs' time, and what a difference there is betwixt days in several climates and quarters of the World; making it a thing impossible, either for all people (and the Precept concerns all) or for the Jewish people (afterwards dispersed over all the world) to keep the punctual seventh day in order from the Creation, according to a weekly revolution. I conclude therefore, that there is no pretence from the fourth Commandment, for any to urge that we more glorify God by obeying his will in the observation of the last than of the first day of the week, yea it will anon appear, we less obey God. The fourth Commandment only requiring one entire day of seven, and such a one as God had or should appoint. If we prove God hath appointed another, the fourth Commandment stands good, and we are rebellious against God if we insist on the old Sabbath, and neglect what God hath more lately appointed.   

CHAP. IU. That the Lord Jesus Christ, was Lord of the Sabbath: and had a power as to alter all Laws relating to the acts of Worship, so this Law relating to the solemn time of Worship.  
I Cannot but be so far charitable to our Brethren engaged against us in this controversy, as to believe they will yield us what we have hitherto contended for; so far as it extends only to a liberty for the Lord of Heaven and Earth, after his giving the fourth Commandment, to alter it, for though we cannot assert such a liberty, no not to the Eternal God, as to such things, in the ten Commandments, which contain in them a moral goodness, antecedaneous to the Precept, (being made so by the Eternal will of God,) and the things being of that nature, that the contrary to them must necessarily impeach the glory of God, (which he cannot with consistency to his holy nature recede from) yet for such things, whose goodness merely depends upon the Precept, certainly without derogation to the Sovereign authority of God, we must acknowledge a power reserved unto God to make an alteration of them: So that though we cannot suppose that God should by any Precept, successive to the moral Law, give his creatures liberty not to glorify him, or to blaspheme him, or to have any other gods besides him; yet we must acknowledge a liberty to God, if he pleased to alter the law for the time of his Worship, that being a thing from which no glory further ariseth to God, than as his will is obeyed. Now I presume it a principle agreed betwixt us, and our Brethren, That Jesus Christ is God over all blessed for ever, the brightness of his Father's Glory, the express image of his person (as the Apostle speaketh) And that in pursuance of an Eternal Covenant he was in the fullness of time ●●nt into the world, not only to work out man's redemption, by his Active and passive obedience to the Law; But also (as the first Minister of the Gospel) as the head and Lawgiver of the Gospel Church) to reveal his Father's will for the Worship of God in it; to this purpose he tells us, Matth. 11.27. That all things were delivered him by the Father. Accordingly, Matth. 26. he instituteth the Lord's Supper, and in Matth. 28.18. he instituteth the Ministry, preaching the Gospel, and Baptism, and Matth. 28.20. he authorizeth his Apostles to teach whatsoever he had commanded them. And lest we should think that although the alteration of the Acts of Worship were within Christ's commission: yet the alteration of the solemn time of Worship was not, he hath inspired three of the four Evangelists to tell us, what he asserted, that he was Lord of the Sabbath, Matth. 12.8. Mar. 2.28. Luk. 6.5. Texts which I wonder Mr. Titham should fancy to have any thing in them for the old Sabbath. For he who reads any of the Evangelists must yield the sense to be this at first sight: That he had authority to expound the Law of the Sabbath, contrary to the rigid sense of the Doctors of those times, so as it should allow a liberty for acts of necessity, piety, and mercy. The words do plainly assert our Saviour an Authority to alter the Sabbath, for he is Lord of it. Our Brethren by their daily practice, yield our Saviour a liberty to alter the Acts of Worship; hence they do not offer Sacrifices, as the Jews did (though by the way observe, our Saviour never said to us, You shall no longer Sacrifice) they allow of Baptism instead of Circumcision; though it be worthy of our brethren's observation, that Mr. Titham and Mr. Pooly fell to Circumcision, and consequently to a denial of Christ, and under the terror of that Text, If you be circumcised Christ shall profit you nothing. Our Brethren also allow the Ordinances of the Lords Supper, and Preaching: and certainly it is very unreasonable for our Brethren, to allow their Lord and Saviour the authority to alter the Acts of Worship, and to deny him a power as to the time of Worship. Certainly, the time is not so considerable as to the glory of God, as the Acts of Worship are; besides that (as I said before) to deny our Saviour this Authority, is to deny him to be God Equal with his Father, and to deny what three of the Evangelists expressly assert with an even and also: The Son of Man is Lord even or also of the Sabbath day.   

CHAP. V That the Lord Jesus Christ in pursuance of his Commission, for establishing the Gospel Church, did alter the Sabbath, from the seventh to the first day of the Week. How this appears.  
THis being obtained, we have nothing to do, but to prove, That our Lord did alter the Sabbath day. In order to which proof, 
Sheppard, Thes. Sab. th'. 24.  what that holy and learned man Mr. Sheppard hath said, is to be observed.  We are not to expect such evidence from Scripture, concerning this change, as fond and humorous wits sometimes plead for in this controversy: Namely, that Christ should come, with Drum and Trumpet as it were upon Mount Zion, and proclaim by word, or writing, in express words. The Jewish Sabbath is abrogated, and the first day of the week instituted in its room, to be observed of all Christians to the end of the world; For it is not the Lords manner to speak so in many things concerning his Kingdom, but as it were occasionally, or in way of history, or Epistle to some particular Church or people, etc. 
The Scripture saith, that Christ after his resurrection continued upon the Earth forty days, speaking of things concerning the Kingdom of God, Acts 1.3. and St. John, chap. 21. tells us, that all things which he said, were not written, for the World would not have held the books. Indeed it is not expressly said, that in that time he instructed them, as to the change of the Sabbath, as it is not said, he any time spoke to them about the ceasing of Circumcision, Sacrifices, the Paschall Lamb, etc. nor is it said what in particular he taught them within those forty days: But certainly a moderate degree of charity will enforce us to believe, that what we shall find in Holy Writ, the Apostles and primitive Churches exemplarily practising in this thing, they learned either by word of mouth, or by infallible inspiration from their Lord and Master, (which is all one to us) and we must be very uncharitable to think that those first, and greatest Ministers of the Gospel (the greatest Light ever set upon the Lord's Hill) should by word of mouth or practice teach the Primitive Christians so weighty a thing as the change of the Sabbath, without any direction or authority from the Lord Jesus Christ. The Apostles in what they did were followers of Christ Jesus, and upon this account, 1. Cor. 11.1. the Apostle calls to the Corinthians to be followers of him, and Phil. 4.9. Those things which you have learned, and heard, and seen in me, do ye. It is true, the Examples of the Apostles are not in all things, our rules, nor by us to be imitated. But in those things which they did not upon some special reason, and wherein we can imitate them, unquestionably they are to be imitated; and that in force of many Scriptures speaking to that purpose: And in such things their example unquestionably amounts to a divine Institution. What have we more than the example of the Apostolical Church's practice for our use of Water in Baptism, administering the Lords Supper to Women, etc. So that the business in question will much lie upon these two things: Whether we can show any Institution of Christ, or practice of the Apostolical Churches in this case?  
Here we will also freely grant our Brethren, That the exercise of holy duties on a day will not argue such a day was observed as a Sabbath: But if we will prove, that the first day of the week was by the Apostolical Church, observed as the Christian Sabbath, we must prove, That Day set apart for Sabbath Services, more than any other day in the Week, and honoured above any other day for that end.  
To this purpose there have been three more eminent Texts in the New Testament insisted on, almost by all Divines who have handled this controversy, I shall not pretend to add any thing much considerable, to what hath been largely and learnedly said by Dr. Young, Mr. Caudry, Mr. Sheppard, Mr. Warren, etc. but I shall gather what they have said into fewer words, and give it my Brethren in their own tongue, and it may be more in their own dialect, in a plain and familiar style; for I writ not to Scholars, and so am under no temptation to show reading or Rhetoric; nor am I engaged with any particular Adversary, and so not concerned to digress to answer all his impertinencies.  
The first Text I find insisted on is, Acts 20.7. where we read, that the Apostle having sailed from Philippi to Troas, abode there seven days. Upon the first day of the week (saith the Text) when the Disciples came together to break Bread, Paul preached unto them ready to departed on the morrow, and continued his speech until Midnight. And there was many lights in the upper Chamber where they were gathered together.  
1. It is first very observable, That the Holy Ghost tells us, that Paul abode at Troas seven days, one of which must needs be the Jewish Sabbath. It is not unlikely, that the Apostle prayed, and preached amongst them more than once; but here's no notice taken of any meetings of the Christians, any day; or of any Religious duties performed by St. Paul any day but upon the seventh day after he came there, (which the Apostle tells us was the first day of the week) so that there is an especial notice taken of this day by the Holy Ghost, of the day before none at all in this place, amongst a company of Christians: Paul was there seven days, it is not said that he rested, or went into the Jewish Synagogue on th● Sabbath (probably there was none there,) but the sixth day of Paul's abode there i● reckoned as an ordinary day at Troas, yet that must be the Jewish Sabbath, no mention of any preparation to it, any solemn duties in it, it is counted amongst the other weekdays.  
2. Secondly, If here had been no more notice taken of the Lords day, the first day of the Week than of the day before, we could have had no argument from hence; but it is expressly said, Upon the first day of the week, when the Disciples came together to break bread, etc. where many things are to be noted.  
1. The Name. The first day of the week, not one day in the week (as some would have it.) It is the same phrase, Job. 20.1. Matth. 28.1. Mar. 16.2. Luk. 24. 1. Certainly, the Evangelists design was not to tell us, that our Lord risen one day of the week, but the day next to the Jewish Sabbath, which was the last day of the week. If (as some have contended,) the word should be translated, One day of the week; it would agree with no other use of the phrase in Holy Writ. 2. It would not tell us when they met, which plainly is the Holy Ghosts design. Were it reasonable to translate, Mar. 16.1, 2. And when the Sabbath was past, very early in the morning, one day of the week, they came, etc. is it not plainly the Evangelists design to tell us what time they came, and therefore he saith, 1. When the Sabbath was past, 2. Early in the morning. 3. The first day of the week. It is a manner of speaking according to the Hebrews, who ordinarily (for want of such a plenty of words as other Languages have) express the cardinal number by the ordinal numeral. So Gen. 1.5. The evening and the morning were One day, (so it is in the Hebrew) that is the first day.  
2. It is not said, Paul called them together, or that the Church called a meeting that day, but when the Disciples met together, or (they being gathered together (for in the Greek it is the Genitive case put absolute,) the Text mentions it as a time when of course, and according to their custom they were met together.  
3. It is not said, when some of the Disciples were met together, but [the Disciples being gathered together] that is, the Church being met, as publicly as those times would bear, they came together, v. 7. They were gathered together, v. 8. there were many lights in the room where they were gathered, v. 8. Here are words enough to conclude a Church-meeting, a numerous meeting, such a one as required many lights, and put Eutichus to take his seat in a dangerous window.  
4. The Text saith, they were met together to break bread. A phrase indeed which doth not always signify, receiving the Lord's Supper, but very ordinarily: It is further said, that Paul preached, and continued his speech till midnight. The end of their meeting was solemn, religious duties, in a Church-assembly, and they accordingly were performed till Midnight.  
5. It is not said they were gathered together in the evening, but upon the first day of the week, though the duties were held on till midnight; therefore it is but a fancy of them who think it was evening before they met.  
If Paul did preach amongst them upon other days, and the Lords Supper were administered any of the other days: Yet the Holy Ghost's taking no notice of those performances, but only of what was done in this day, is no mean argument, that this was the day, which he would have us take notice of, as the solemn time for Christians Gospel-worship, in imitation of the Apostolical precedent.  
I am not ignorant what pains some have taken to avoid the dint of this Text. Mr. Brabourn and Mr. Titham, both tell us, the Meeting was but occasional and extraordinary; for which there had been some colour, if the Text had said, That Paul called them together; or that they were called together: but it saith, they being met together, speaking of it plainly, as an ordinary, customary day when they were wont to meet: But, saith Mr. Titham, As soon as they were met, lights were seen in the upper Chamber, so that (he says) 'tis not probable they met till towards evening. But the Scripture saith no such thing; it saith they were met on the first day of the week; and Paul continued his speech till midnight, when he began it, it saith not, but the term continued, implieth he began long before: Mr. Brabourn thinks it probable, they did not begin to meet till toward evening, because that was the time for the Lords Supper, according to our Saviour's example, Mar. 14 17. and the example of the Primitive Church: 1 Cor. 11.21. That our Saviour first celebrated the Lords Supper in the Evening was plainly upon a special reason, that being the instituted time for the Passeover; in the close of which he designed the institution of the Supper; but that either we are still obliged to that hour, or that the Apostles kept them to that hour, is very hard to prove. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, 1 Cor. 11.21. will not do it: It is translated Feast, Mat. 23.6. Mar. 12.39. Luk. 20.46. and indifferently signifies Breakfast, Dinner or Supper, as might be showed from many Authors. Mr. Titham says, the Lords Supper was not administered till the next day, for Paul continued his speech till midnight, and after this he restored Eutychus, and v. 11. when he was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, he departed. But it is said, v. 7. Upon the first day of the week, when the Disciples came together to break bread. So as plainly, their designed meeting to break bread was upon the first day ot the week. I clearly think, the second breaking of bread, v. 11. was not any religious duty, but a bodily refreshment Paul took before his journey, the phrase is so used, besides, the manner of the phrase methinks in this place plainly enough signifieth it; When he had broken bread, and eaten, and talked with them. When all the Religious duties of the day were over, and Paul had refreshed himself with some Victuals, and discoursed with his friends, he took his journey. The sense of the Text is plainly this: Paul religiously with them kept the first day of the Week, preaching, administering the Lords Supper; and he being to leave them preached something longer than usually; Eutichus falls asleep, falls from the window where he was, and was taken up dead. Paul (the duties being done) recovers him to life again, refresheth himself with Victuals, and discourseth with them till break of the day, and then departeth. Lastly, Mr. Titham is mistaken, to say, St. Paul's once preaching at Troas is so stood upon as canonising a Sabbath: That which is insisted upon, is this: That Paul staying at Troas seven days, no mention is made of the Christians there meeting together any other day, but on the first day of the week, upon which it is evident that they met, and met on purpose for the most solemn Gospel-services, and broke not up from them till midnight: yea, and the Holy Ghost mentions their meeting that day as an usual customary thing Mr. Brabourn puts us to too hard a task to prove that they abstained from their servile labour: We hope our Brethren will not think that they were at their servile labour whiles Paul was preaching, or while they were me● together to partake of the Lords Supper. And it is not very charitable for us to think (if they had not kept this day as the Christian Sabbath) that so near a solemn service which requireth preparation, they should be distracting themselves with secular labour. Besides that, this will fall as heavy upon our brethren, What one Text have our Brethren to prove that Paul or any Christians abstained from all servile labour on the seventh day, which was the Jewish Sabbath, or that they kept it? It is indeed said, Acts 13.14, 15. That Paul coming to Antioch, went into the Synagogue, and sat down: and after the reading of the Law, and the Prophets, upon the desire of the Rulers of the Synagogue, Paul preached a notable Gospel-sermon to them, to convince them of their errors. V 42. The Gentiles desired that those words might be preached to them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we translate it the next Sabbath; and I must ingenuously confess, that if that translation were necessary, it would have more colour for an argument on our brethren's side, than any place I know in Scripture will afford them, that the Christians when the Jews were gone, should pitch upon the next Sabbath above other days to hear Paul again. But as there is no necessity to translate it so, so neither is that translation of the particle I think to be justified by any like usage of it: We translate it, Between generally. See Matth. 18.15. Between thee and him alone, Matth. 23 35. Luk. 11.51. Between the Temple and the Altar, Luk. 16.26. There is a gulf between me and thee. Joh. 4.26. In the mean while, that is, in the time between, Acts 12.6. Peter was sleeping between two Soldiers, Acts 15.9. betwixt us and them. Rom. 2.15. Their thoughts in the mean while, or [between themselves as it is in the Margin] So as to this very Text. The Margin tells you, it may be read; In the week between, or in the Sabbath between: If our Brethren will allow the latter which is justifiable, there was a Sabbath between that and the next Jewish Sabbath; which must be the Christian Sabbath, but if they take it in the former sense, the Gentiles did not desire Paul to preach the next sevent● day those words, but in the week between, so the words are: And the Margin of ou● Bibles tell us, the Translators saw thus it might be read, nor could any thing lead them to this translation, but v. 44. where it is said, that the next Sabbath day came almost the whole City together to hear the word of the Lord; which they might do, yet that not the day which the Gentiles before mentioned desired, to hear the same things again. Acts 16. Paul comes to Derbe, and Lystra, quarters very full of Jews, for the Text saith, for that very reason, Paul circumcised Timothy, though his Father was a Greek, v. 3. Thence they go to Philippi, there v. 13. It is said, that on the Sabbath day they went out of the City by the River side, where Prayer was wont to be made. It is not indeed said it was by the Jews; but Lydia is called one that worshipped God: who but Jew's in Macedonia should worship God at that time, I cannot tell; for we never read before that the Gospel was preached in those parts. Whereas Mr. Brabourn objects, so it is said, Cornelius, Acts 10 2. was one who feared God with all his house: it is true, but he lived in Caesarea, a place not so far from Jerusalem (where the Apostles had so abundantly preached the Gospel) as Philippi in Macedonia was, and therefore far more likely to be a Gentile Proselyte than Lydia was, but at once to answer this objection of the Apostles going into the Jewish Synagogues, and preaching on their Sabbath day either there, or elsewhere where they were met.  
1. It is most evident, that the Lord indulged the Christians a time, to be satisfied, that those things in this Rule of Worship given to the Jews which were ceremonial, and temporary, had an end, during which time, it was lawful for them to observe them. Though they all died with Christ, yet the Lord allowed them (having his own ancient Institution) a time for honourable Burial. Hence, Acts 16. Paul circumcised Timothy, as well as kept the Sabbath day, and in the first Council the Apostles enjoined the Gentiles to abstain from blood and things strangled, and Rom. 14.6. gives a liberty to the Christian, to observe the Jewish days. This liberty did not last long, for the Apostle tells the Galatians, Acts 15.2. That if they were circumcised, Christ should profit them nothing. And in this very point of days, Gal. 4.13. he tells them that he was afraid of them, because they observed days, and months, and years: It is manifest this Epistle to the Galathians was one of his last, it was written from Rome, where (as he tells us) he was then in bonds, and as judicious Interpreters think, not above two year before his death, which was about 65 years after our Saviour. That to the Romans was wrote long before, so was his circumcising Timothy, Acts 16. If therefore the Apostle did for a time allow the Jews their Sabbath, and go and preach amongst them on that day, it was not so much, as his circumcising Timothy; which yet he did, knowing the will of God for indulging his people's weakness for a time. Nor yet is it needful that we should say the Jewish Sabbath was a Ceremony, we say the Sabbath, that is one day in seven was Originally moral, but the keeping of the seventh from the Creation, but a temporary Ordinance for the Jews, therefore Deut. 15. God saith, And Remember, that thou wert a servant in the land of Egypt, and that the Lord brought thee ou● thence, through a mighty hand, and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath day.  
2. We say, Paul's going into the Synagogue, or preaching on that day, doth not prove that he or the Christians with him, had any conscience, or reverence for that day more than another, they doubtless prayed, and preached other days. 'Tis no no where said, they kept or observed the Sabbath day; the Jews would come together no other day, at least in no such numbers: Prudence taught this great Fisherman, to throw his Net where he saw most Fish; and Paul had a great zeal and kindness for his Brethren the Jews, as appears from Rom. 9.1, 2, 3. they might indeed have had hearers other days, but probably no Jews, (unless proselyted) at least not such numbers as on their Sabbath day. Mr. Brabourn talks idly, to tell us of Paul's calling Jews together at Rome, being their Countryman, and a mere stranger as to his Doctrine, but v. 29. they quickly went away: And for the Jews Acts 19 that came to hear him, they were apparently such as the Gospel had wrought upon: but it is plain, that the Jews, who still kept their Judaical Principles, and knew any thing of Paul after his conversion, were not likely to meet together upon his invitation. So that our brethren's argument for the seventh day Sabbath, from St. Paul's and others of the Apostles and Primitive Disciples, going into the Synagogues, or to other places where they were wont to meet, upon that day; is no better argument than some bring for our Saviour's approbation of the Jewish Feast of Dedication (of no Divine Institution, or at least so supposed) because he was that day found walking in Solomon's Porch, waiting for an opportunity in that great concourse which that day caused, to preach the Gospel; or than it would be for a Christian Minister at Constantinople (if he had leave) on Friday (their Sabbath) to go and preach the Gospel. That therefore he observed the Saracens Festival. In very deed an argument of no force at all to any sober, judicious, and deliberate Christian.  
Lastly, It is worthy of all our observation, that although we read, that for so long time as the Apostles had any hopes of gaining the Jews, and therefore kept a communion with their Church, he did take advantage of their Sabbath to preach the Gospel, it being as indifferent for him to do it on that day as on any other: yet after that the Apostle had made a perfect separation from the Jewish Church, of which we read, Acts 19.9. when divers were hardened, and believed not, but spoke evil of that way before the multitude: he departed from them, and separated the Disciples, disputing daily in the School of one Tyrannus, though this continued for the space of two years, v. 10. yet we never read of any preaching by the Apostles on that day, or any thing making the least show of their observation of it. The time of indulgence was now out. The Christians were now settled in a distinct Church by themselves, and now they keep only to Gospel Institutions; there was no more hope of Paul's becoming all things to the Jews, to gain some of them. So that no instance can be given of any meeting of Christians merely for performance of Religious duties upon the seventh day (which our Brethren do contend for) so that our Brethren in this point are without any one Scriptural Precedent for a Christian meeting on their seventh day: Examples of mixed meetings (whiles the Jews were most numerous in places, and had their Synagogues) indeed they have. But an example of a pure Christian meeting they have none; but in the very next Chapter, after the aforesaid separation, Acts 19 we have, Acts 20.7. of Christians met on the first day of the week on purpose for religious duties.  
It is very true (if we may believe other writings not of divine authority, and certainly an humane faith may be allowed them) we do find, that after the Apostles age, the Christians in some Churches did meet on the Jewish sabbath and perform some religious duties, but putting a vast difference between that, and the Lords day. As Dr. Young hath noted.  
1. It was not a custom in all Churches particularly not in that of Rome, or Alexandria, saith Sozomen, Athanasius, and Turtullian (both great lights in their times) tell us they observed it not. Epiphanius condemns the Nazarites, and Ebionites, for Heretics, for their observation of it. But in all Churches the Lord's day was observed, those that in any degree kept the other day, were the Eastern Churches, among whom the Jews were most, the vail before whose eyes, a little for a time hindered the Christians seeing so well as they might, and aught.  
2. Neither did they observe any seventh day, but made Canons for omission of some, but they never dispensed with the observation of the Lords day.  
3. Nor did they on that day perform all religious duties; they indeed, read the word, prayed, and preached sometimes, but never administered the Lords supper on that day. If we may believe Athanasius, Austin, Socrates and chrysostom quoted all by the Learned Dr. Young in this case, on his book called Dies Dominica. Chap. 3.  
4. They left people at liberty to meet, or not to meet on that day, as we do on lecture days. But enjoining the observation of the Lords day, without indulging any liberty for people's absence, from the religious services of that day.  
5. They allowed a liberty to labour on the seventh day, yea anathematised those who did not labour but on the Lords day, they allowed no labour.  
This, and much more is said by the incomparably learned. Dr. Young: whose skill in antiquities is sufficiently known. I have but translated it from him, for the sake of those who understand not Latin.  
Our Brethren therefore (what ever Mr. Brabourn saith) cannot prove, that the Apostles ever kept the sabbath, so much as once, though they can prove they went into the Synagogues that day, and heard the word read, and preached: nor so much as that they once on that day received the Lords supper (an ordinance peculiar to Christians.) 2. nor that they did thus in one unmixed assembly of Christians. 3. Nor that they chose that day to preach in, only upon desire from the Jews, did it. 4. Nor that ever kept the sabbath, with Jews and Gentiles together, much less Gentiles alone: though they sat with them on that day to hear the word read in their synagogues, and sometimes preached themselves. 5. Nor have they proved that what they did, was not to indulge the weakness of the Jews and to gain some of them, while the Lords time of indulgence lasted, and Christians newly converted, might understand their liberty. 6. Nor yet that they might have got the Jews together on other days, which are the things Mr. Brabourn (who hath spoken in this case, and to better purpose than any other) glories in. It is true it was Paul the Minister of the Gentiles, not Peter that did go into the synagogues, and preached sometimes on the seventh day: but it was the same Paul that Acts 16. because of the Jews in those quarters, circumcised Timothy (as great an enemy as Mr. B. would have us believe him to Ceremonies) For Mr. Bs. rule in Divinity, That actions of holy men in scripture not contradicted have the force of a precept. I doubt the truth of it, But will freely yield him; That the Actions of the Apostles, possible to be done by us, and for which there cannot be a particular reason given why they should not allege, or for which there cannot be a reason given, why the Apostles at that time did them, which reason will not now hold, have the force of a precept. But we allege a particular reason, viz. to avoid the offence of the Jews, and to gain some of them, we have no cause now of fear for the one: nor hope for the other. In the mean time Mr. B. and we are agreed in his other rule. That actions of the holy Apostles in Scripture, not only not contradicted, but also such as in the fourth commandment are commanded, have the force of a precept. But I have before shown, that the seventh day sabbath is no more commanded in the fourth commandment than sacrificing is in the second Commandment. The general is commanded. 1. A sabbath. 2. A whole day. 3. One whole day in seven. 4. Such a one as God had appointed, or should appoint: but not that seventh day further than it was then the appointed day, and for so long time, as it should so continue. But enough is said as to the enforcing of the first main text, Act. 20.7.  
The second text is that, 1 Cor. 16.1, 2.  
As to the Collection of the Saints, as I have ordained in the Churches of Galatia so do you. Upon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come.  
Many things are observable from this text, as light as some of our brethren make of it.  
1. Here is a collection for the Saints: directed to be against the first day of the week, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the words so translated, are the same with those, Mar. 28.1. Luk. 24.1. Joh. 20.1. Act. 20.7. and do out of question signify that day of the week on which our Lord risen, therefore they do but miserably baffle who would translate it one day of the week. For it cannot be so read in any of the Evangelists with out manifest injury to the sense. That collecting for the Saints, is a pious, and charitable work fit for the sabbath, though such a work as may be done on the day (as praying and preaching may) is not to be denied.  
2. It is not necessary we should translate it upon the first day of the week. It signifies as well against the first day of the week, so Mar. 15.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the feast he released to them one prisoner, that plainly is the sense of the text, for the Jews would not come into the Judgement Hall upon the first day.  
3. He doth not only limit the time, but he makes an ordinance in the case, and that not only for his Church, but for the Churches of Galatia also. Let any one soberly judge whether they can think that the great Apostle who was so zealous of the Church's liberty, and who had so particularly declared his zeal to the Galatians, Chap. 5. who also used to deliver unto the Churches what he had received from the Lord. 1 Cor. 11. and so carefully to distinguish betwixt things which he advised as a man without special revelation, and what he ordained as given him in charge by his Master, as appears in that Epistle to the Corinthians. would have made a Law, binding the Corinthians consciences to have their charity ready, Against the first day of the week; If the Lord had not given it him in charge.  
4. Why doth he limit it to the Lords day? the first day of the week. But that it was a known day amongst Christians, when the Church was wont to meet, and they having before against that day laid it by them in store, might have a convenient opportunity to bring it with them to the Church meeting, and deliver it to the Deacons as an acceptable gospel sacrifice unto the Lord. And when also by hearing the word of God preached, and the other spiritual duties which that day should be performed, they might have their hearts warmed into that due cheerfulness, and readiness, which became those who gave unto the Lord.  
5. Lastly. I desire our brethren would seriously consider, whether this text doth not imply a sanctification of that day by some former precept of Christ and his Apostles. If there were a Law in England, that there should be a collection for the Saints made in or against the fifth of November; Would not this imply, that that day was a known day, either in respect of some law, setting a mark upon it: or some general observation of it. But if this were a Church constitution, it would yet argue further, and that the Church on that day would meet, and take an account of it. The Apostle order a collection for the faints, to be made in or against the first day of the week. This certainly argues, a special remark upon that day, and an usage for the Church to meet, and and so excellently agrees with that Acts 20.7. For what Mr. Tilham or Mr. Brabourn saith to weaken this proof, it is of little value. Mr. B. saith that this order is but for a single action once to be done. To grant him what he saith (though the term may as well be expounded of every first day; as of one,) especially that one being no way notified, but only guessed by Mr. B. to be the next following the receipt of that Epistle. For though St. Paul would have no gatherings for the strangers when he came, yet there might be collections for their own. And we know that having collections every Lord's day, was in use in the primitive Church, after their prayers, whence the prayers were themselves called collects: But (I say) to grant this, still the question remains, why This collection is ordained to be made Against or in the first day of the week more than any other: Whereas both he and Mr. T. urge that the text only commands, that every one should lay by himself: not that he should give it to the Deacons. Whence Mr. Tilham cavils, that if this day had been their sabbath, the Apostle would not have directed a survey of their estates how God had prospered them. I have showed before the Apostle commands this survey, and a laying by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. against the first day of the week. We ask why against that day more than another? but that it was a day when the Church used to meet; and they might have an excellent opportunity to bring it in, and have their hearts warmed by the duties of that day, into a due cheerfulness becoming them who give unto the Lord. But M. T. will not acknowledge a collection, a Lords day, or a sabbath duty. For than he thinks the Apostle would not have added, that there be no gatherings when I come. Verily the man's ignorance is to be pitied. Works of piety, mercy, and necessity are doubtless sabbath duties, or our Saviour would never have healed lame persons on that day. The Apostles meaning therefore doubtless is, That there be no gatherings for these Brethren-strangers when I come.  
But suppose it be, yet Mr. T. tells us that a survey of their estates, (which the Apostle doth implicitly command, that they may see how God had prospered them) was no sabbath work: But there is no need as I have said we should so translate it, nor do I think it the sense, that the laying aside should be on the first day of the week, but against the first day of the week: Here's no survey of estates directed on that day. In short say what we will, our brethren (so fond of this notion) will make us believe that the strength of our argument from this text lies, that we think that the Apostle here directed a collection on the first day of the week: whereas we tell them, that if it were so plain as if written with a Sun beam, we do not think that would prove it a collection for the saints, was a pious and charitable work, but might be done or directed on any day. But this is that we urge from the text. It is plain from holy writ, that the Apostles gave a peculiar honour to this day, more than to any other day of the week. Though on the seventh day, the Apostles so long as the Jewish rites were indulged, or so long as they had any hopes to convince the Jews, when they came where the Jews had Synagogues, went in, and heard with them, yea, and preached to them. Yet,  
1. They never met in a perfect Congregation of Christians on that day that we read of: but on the Lord's day they did, Act. 20.7.  
2. The Apostle ordains their gospel sacrifice, their collection for the poor Saints at Jerusalem, rather against this day, than any other.  
But possibly we may find that as the Apostles, (unquestionably by direction from their Lord,) gave more honour to this day than to any other, So our Lord himself also did so.  
1. This was the day on which he risen again from the dead. This I am sure they will not deny, and verily this is not inconsiderable. Let us but here weigh two or three things.  
1. The Resurrection of Christ; was the Lord Christ's great work, by which he shown himself to be Lord, and Christ: and so confirmed the whole gospel, and whatsoever he instituted in his worship. It was that work of his which gave evidence to the virtue both of his life and death. To this end (saith the Apostle) Christ both died, and ROSE again, that he might be Lord both of the dead, and of the living. By this he was declared to be the Son of God with power, Rom. 1.4. Hence is our justification, Rom. 4.25. Hence our peace of conscience, Rom. 8.34. Hence our lively hope, and the answer of a good conscience, 1 Pet. 1.3.  
It was our great Lords first holiday as I may say. Of the day of Christ's suffering he saith THIS IS YOUR DAY, and the power of darkness, a day in which God hath given leave to the Devil and his instruments to play their pranks. But this was His day. This was the Lord Christ's rest. The day in which he rested from the work of Redemption: As his Father had done on the seventh day, from the work of Creation.  
2. May we not soberly think that our great Lord should, and did choose to lie in his grave on the sabbath day, on purpose to let us know, that that sabbath died with him, and to rise the next day, that he might point out unto us, the new sabbath, which he had made for the new heaven, and new earth, which he had now created on purpose to rise upon the first day, that his Father by the change of the day might have no loss as to the time consecrated by the fourth commandment. Our Lord could have ordered his death so as he might have died, and risen again on the 2, 3, 4, or 5, days he chooseth so to die, that he shall be buried during the whole Jewish sabbath: and early in the next morning he ariseth. Le● us in the next place consider what he did when he was risen. The Evangelists record, not so full a communion of our Lord, with the world, nor with his disciples, after the resurrection: for forty day● he was seen of them. In that time (counting the day on which he risen) were seve● Christian sabbaths, or first days of the week. We read only of our Saviour's appearing the two first of them.  
1. On the day of his resurrection, he appeareth to Mary Magdalene looking in the grave for him, and to some disciples goi●● to Emaus, Luk. 24.13. and to the Eleve● met at Jerusalem, Luk. 24.36. Joh. 20. 1● and again,  
2. After eight days (saith St. Joh. 20.26.) We read but of two apparitions more, th● one at the Sea of Tiberias, Joh. 21. Th● other in Galilee, which St. Matthew litt● more than barely mentions, Mat. 28.16, 17 We do not think Christ's appearing made sabbath, but Christ's owning his disciple meetings on these days, by appearing the● to them, speaks not a little in the case, especially if it be observed that nothing of any worldly discourse is mentioned, as passing at these times, but our saviour at the Sea of Tiberias, talks with them in their art freely.  
But say our brethren (zealous for the old sabbath.)  
1. If the disciples of our Saviour, had kept that day as a sabbath, he or they would not have gone such a journey, as 60 furlongs, almost eight miles.  
1. Beza saith either Josephus is mistaken, or some error is crept into the copy, for he it is but 30 furlongs.  
2. The length of their furlongs we know not. For our Saviour, it was now no la●our to him to move. Certain it is, the way was so short as Luk. 24.33. in that 〈◊〉 hour they could return to Jerusalem and find the eleven, and others gathered together. We in a time of persecution oft go as far to hear a sermon, and yet do not break the sabbath.  
2. But (they say) the text saith, Christ's second appearing was after eight days, Joh. 20.26. But so it is said, that after three days the Son of Man must rise again, Mar. 8.31.  
Yet we know he risen on the third day. The Grecians had that liberty in their language of expressing themselves as to express a thing as done when once began: After eight days is no more than after the eight day was begun, as after three days was n● more than after the third day was begun  
Our Saviour being now ascended into Heaven, we find the disciples returning from mount Olivet to Jerusalem, Act. 1. ●● and read little of them, but of their continuing in prayers, and supplication, and choosing an Apostle till the day of Pentecost. What was done in the day of Pentecost, we find, Act. 2. Then the Holy Ghost descended, and before that we read of tha● descending of the Holy Ghost the Evangelists observed; They were all with one 〈◊〉 in one place. A phrase fully expressing 〈◊〉 Christian Church-meeting. I am not Ignorant, what a stir Mr. Tilham keeps, 〈◊〉 prove this was upon the Jewish sabbath We say with (I think) better evidence, it was upon the Lord's day.  
1. It was Gods express law, that the Jews should rest on the seventh day, both 〈◊〉 ear-ring and in harvest, Exod. 34.21, 22.  
2. The law for the feast of Pentecost yo● shall find, Levit. 23.10, 11, 12, 15, 16. ●hen you be come into the land which I shall ●●e you, and shall reap the harvest thereof, then 〈◊〉 shall bring a sheaf of the first fruits of ●●r harvest unto the Priest, and he shall wave 〈◊〉 together with the offering of a lamb with●● blemish, on the morrow after the sabbath 〈◊〉 shall wave it. And you shall count unto 〈◊〉 from the morrow after the sabbath, from 〈◊〉 day, you brought the sheaf seven sabbaths ●ill be complete, even until the morrow after ●he seventh sabbath you shall number 50 days. Deut. 16.9. Seven weeks shalt thou number, ●nto thee, begin to number the seven weeks him such time as thou beginnest to put sickle ●●to thy corn.  
I must first take notice of a base cheat Mr. Tilham puts upon his reader, 
Tilham 7 day sabbath. p. 82.  ●●lling them that Moses from God appointed Israel to bring, on the ●●orrow after their passover sabbath, ●sheaf of their first fruits, etc. (Good reader look into all the texts that mention it, and see if God says a word of their Passover Sabbath) but v. 11. The morrow after the sabbath; Which was undoubtedly the weekly sabbath. Besides, their passover sabbath was tied to a day. It is not to be imagined their corn should always be ri● just that day, to wit the 14 day of ● first month. Now they were not to cou● till they had put their sickle into their cor● Deut. 16.9.  
1. I observe first it was impossible, th● Pentecost should ever fall upon the Jewish sabath, for on the sabbath day, they were ● Gods law to rest. Exod. 34.21, 22. even ear-ring and harvest. So the soon they cou● begin to put their sickle into their co● must be the first day of the week.  
2. They were then to expect till th● next sabbath, and from the morrow after to count; which makes it necessary, th●● the feast of Pentecost should always fall 〈◊〉 the first day of the week.  
3. Here was a Church-meeting of Christians met in one place on the first day of the wee●  
4. Christ (who when on the Earth, 〈◊〉 we heard, did honour those meetings wi●● his own company) here he sends the comforter; gives them on this day the promise of th● Father.  
It is true Mr. Ainsworth and some other think the passover sabbath was meant: b● let any one consider, with reason how it w●● possible, unless the corn in Palestina was always ripe before the fifteenth day of the month Abib, so as they had reaped some of it; for till that, there was no beginning to count for Pentecost; but Mr. Ainsworth is far from fathering this (as Mr. Tilham doth) on Moses, it was only a notion taken up by that holy man from some Rabbins. But enough of this; whoso will read this argument from our Saviour's Apparitions, and the descending of the Holy Ghost improved to the height, may have it admirably done by Mr. Warren, late Minister of the Gospel in Colchester, in his excellent Book called The Jewish Sabbath antiquated: and the Lords day instituted, from p. 169 to 187. where so much is indeed said upon this whole Subject, as I think very little is to be added to it.  
But there is yet behind one Text more, insisted on almost by all Divines in this case; it is that Rev. 1.10. I was in the Spirit on the Lord's day, and heard behind me a great voice as of a Trumpet, saying, etc. V 11. and I turned to see the voice that spoke with me, and being turned I saw seven golden Candlesticks, and in the midst of the seven Candlesticks one like unto the Son of man, etc. who is described further, v. 13, 14, 15, 16. where he is said to have the Stars in hi● right hand; and out of his mouth went for● a two-edged sword.— Christ himself opens the Vision, v. 20.— The seven stars are the Angels of the seven Churches: and the seven Candlesticks which thou sawest are the seven Churches.  
St. John at this time was by the Roman Emperor banished into the Isle of Pathmos for the Gospel sake. Here he seethe a Vision. Two things as to the present Controversy are considerable in it, 

1. What he saw.  
2. When he saw it.    
1. What he saw. He saw the Lord Jesus Christ in the midst of his Gospel Churches, walking before him in the purity of Gospel Administrations, and reaching forth godly Ministers to them, and furnishing them with his Word (which is as a sharp, two-edged sword.) This plainly was the Vision interpreted by the Lord himself, Revel. 1.20.  
2. When saw he this? On the Lord's day: he was in the Spirit on the Lord's day; then he heard this voice, than he saw this Vision.  
3. I am ware that this Text hath so disturbed the leaders in this Controversy opposite to us, that they have exercised their wits, to find out a Lords day not the first day of the week. Mr. Brabourn, Mr. Tilham (and one of more learning and worth than both of them) think it might be the day of Judgement, which indeed is called the day of the Lord, Phil. 1.16. but never the Lords day. Again, the Apostle speaks of a known day, and of a day in being then; but neither of these is true of the day of Judgement, not yet come, nor to be known when it shall come, Matth. 24.36. Of that day and hour knoweth not man. Others think it might be the day of Christ's Nativity; but it will pose them to prove that it was then known, or so early taken notice of. For those that dream of Easter-day above an hundred years after this, this was in dispute when it should be kept.  
Mr. Tilham and Mr. Brabourn both think (and they do but think so) that it was the seventh day; but why should that be called the Lords day? because he that day lay in the Grave think we? God indeed in the Old Testament called it his Sabbath, but was it ever so called in relation to Christ? did Christ ever institute that? Now why the first day of the week should be called the Lords day, reason offers itself plentifully.  
1. In opposition to his suffering day, of which he saith to his Persecutors, This is your day, and the power of darkness.  
2. It was the Day when he triumphed over Sin, Death, and Hell.  
3. It was the Day, when he was with power manifested to be the Son of God, Rom. 1.4.  
4. In all probability it was the day he instituted for the Christian Sabbath: and therefore called the Lords day, as the Sacrament is called the Lords Supper, because he instituted it.  
5. Finally, take all the Ancients from Ignatius who lived nearest the Apostle downward, they all understood by the Lord's day, the first day of the week, and accordingly kept it holy unto the Lord.  
Now let all these be laid together, and I beseech our Brethren, laying aside al● partiality, prejudice and saction, seriously to consider, whether they will not amoun● to as good a proof as we have for many other things, that the Lord Christ hath instituted the Lord's day for the Christian Sabbath, though it be not in the Gospel proclaimed in so many words: And in good earnest I think those of our Brethren who will not judge it sufficient, if their Consciences weigh all Gospel Truths in the same balance, will be in no small danger of being warped in other, and those very weighty Truths of the Gospel, from a perversion in which, the good Lord keep them and us all, for his mercy sake.   

CHAP. VI That the Seventh Day is repealed.  
I Suppose I have said enough to justify the discharge of the Old Sabbath. The ●cense which the fourth Commandment gives us to labour six days in the week, ●vinceth us under no Obligation to keep more than one Sabbath: Now if the first day of the week, (as we have proved) be the Sabbath to be sanctified, reason tells us the Jewish Sabbath is discharged. Though the Scripture no where saith to us, you shall not keep the Passeover, nor you shall not circumcise, yet we understand ourselves discharged of both, by the substitution of two other Gospel Sacraments. It is the Lord will (according to the fourth Commandment) we should not be under an obligation to keep two days in each week; and it is the Lords will, as we have proved, w● should keep the first day of the week: wha● need we any further witness? But yet it be needful, I think it is not hard t● evince it.  
1. The Jewish Sabbath (as I have already proved) was never primarily require● in the Moral Law; but only by tho● ceremonial or temporary Laws given to th● Jews, which all acknowledge determine by the death of Christ, and the extinction of the Jewish Polity, and fell of cou● when that fell. The Ordinance for t●● particular day of the week was but an Ordinance given to hold until the time Reformation: but to add yet a little mor● it hath been told our Brethren, and I heart'ly wish they would deliberate upon it; Th● the Apostle, Rom. 14.5. blameth the ●mans, that amongst them, One man esteems one day above another. Gal. 4.10. he blame them that they observed days, and month and times, and years. That the Apostle, ●al. 2.16. cautioneth the Christians, That ● man should judge them as to meat or drink, ● in respect of an Holiday, or a New-moon, ● the Sabbath-day. That these Texts are ● to be understood of the Lords day, is ●dent,  
1. Because (as we have proved) the Apodes themselves, and the Christian Churches ●en observed it.  
2. Because the fourth Commandment, ●d perpetually established, 1. A Day: 2. A ●venth Day to be sanctified: Now the apostles words must be interpreted so as ●t to lose us one of the ten Commandments.  
3. Because to interpret those Texts of all other Jewish Holidays, with an exition only to the weekly Sabbath, seem● both an unreasonable interpretation, too short for the terms of the Texts. Unreasonable, it is an usual rule, Vbi lex ● distinguit, non est distinguendum; we ●e no reason to distinguish where the rule ●es no distinction, nor can any pretence reason be for limiting the sense in that ●●oner: but to reconcile the Apostles Pre●t with the fourth Commandment, which may quickly be without such a restriction according to what we have proved th● sense of it. A Sabbath may remain, though that Sabbath be abolished. 2. It seems also too short. The Apostle to the Galatians useth four terms, Days, Months, Times, Years: Suppose by the years be meant th● yearly Feast of Atonement, or the years ● Jubilee; by Months, the New Moons; b● Times, their Feasts of the Passeover, Pentecost etc. still we want an interpretation for th● term Days, which certainly must be understood of the Jewish seventh Days, or Sabbaths returning every week.  
4. What Mr. Warren observes is also very considerable, that all these Epistles wer● wrote to Churches much leven'd with Judaisme; and under great temptations to it so that undoubtedly it was the Apostles intention by that term to declare the Christians freedom from the old Sabbath, which also as it is plain from Deut. 5.15. ha● something of a Type annexed unto it. Bu● enough hath been said to prove the ol● Sabbath out of doors, if not by repeal, ye● by expiration, as being a temporary Ordinance, and by the appointing of another Sabbath in the stead of it.   

CHAP. VII. To insist upon the old Sabbath is to Judaize, and non-communion ourselves to all Christian Churches in the World, both in this and former Ages.  
FRom what hath been said must needs follow, that for us now to insist upon the old Sabbath, hath a double guilt attending upon it.  
1. The first is Judaizing.  
2. The second is declining communion with all the Churches of Christ that are or ever were in the world. Judaizing signifies a tenacious adhering to the Jewish Rites, and Customs, after that Christ hath established a New Heaven, and a new Earth. This was the Jews great sin. It was one piece of our Lord's errand into the world, To change the customs which Moses delivered. A Truth asserted by the first Christian Martyr, and for it he was accused, Acts 6.14. That this was one of those customs, is plain, if it were not commanded in the fourth Commandment, which we have proved it was not. Nor doth it hinder that it begun before Moses, so did Sacrifices, and Circumcision, yet they were the Customs of Moses, and Circumcision is so called, Acts 21.21. He was the first who wrote the Laws about them. For any person to adhere to any jewish custom after Christ's death, and resurrection, is in effect to deny Christ to be come in the flesh. Let me in the bowels of Christ, beseech our Brethren to be serious in this thing: I say again, Whatsoever related to the Worship of God, and fell not expressly under one of the ten Commandments, and that primarily, nor is established in the New Testament, could be nothing else but a piece of Moses, a Mosaical custom, which Christ came on purpose to alter; and to adhere still to them, is to proclaim against Heaven, I have no part in the Son of David. Hence the Apostle tells the Galathians, If they were circumcised, Christ profited them nothing (that is, thinking themselves under an obligation to be circumcised) and again he tells them, he was afraid of them, lest he had bestowed all his labour amongst them in vain, preached the Gospel to them in vain: why? you observe days, and months, and times, and years, Gal. 4.11. that is, Such Religious days as the Jews observed according to Moses: I know many of our Brethren will tremble at the apprehension of this, I believe many of them have said to the Lord Christ, Thou at my portion, and that their Souls in truth say, None but Christ, None but Christ; and did they know it, would not deny the Lord that bought them, or by any action interpretatively deny, his Authority to alter the customs of Moses. I humbly beg of them, that in tenderness to the Lord that bought them, in love to their own Souls, as I trust they fear every sin, so they would fear their Souls sinning in this point of Judaizing, which the Apostle (as to other points) lays so much stress upon, both in his Epistle to the Romans and Galatians, and Colossians, and all along in every Epistle. And in a further evidence of this, let me beseech our Brethren in all seriousness to consider, whither the poring upon this notion hath led others, and let them who yet stand, take heed lest they so fall. There have not been many Leaders in this, opinion known to the World in this latter Age.  
The first was John Thrask; I never heard that he published any thing in Print, in the Pulpit he did. A man of so ordinary parts, that it was some time before he could pass his examination to be made a Minister, after this he preached this new Doctrine, and was for it censured in the Star-chamber, and recanted it, and died obscurely at Lambeth. But this is that which I desire may be noted, he (say our Historians) equally preached up the obligation of the other Levitical rites.  
The next was Theophilus Brabourn, originally a Trader in Stockings, after made a Minister, and 1628. he published a book for the Jewish Sabbath, a book (to give it its due) wherein a thousand times more is said for it, and to answer arguments against his side, than in all Books ever wrote before or since. He hath been abundantly answered by divers (though on differing Principles) he lived till within these few years; till he came to assert three Gods, and grew to keep no Sabbath, for on his seventh day he would ordinarily make Bargains, take in interest Money, let out more, seal Writings, etc. Mr. Ockford was another, what he was, where or how he lived, what he held more, etc. I cannot tell.  
The next was Mr. Tilham, who at Colchester in Essex made much stir about this point, and wrote one or two Books. He was reported before to have been a Papist, sure I am his Books show not the learning of an ordinary Schoolboy. With him one Pooly (a wild-headed Norfolk Preacher) joined, he was a man of a rash, giddy head, and Principles. Both these after went over Seas, where (I presume our Brethren know upon too good information) they both were circumcised, and to what else they ran I know not. I speak not this (God knows) to upbraid, or mock at our Brethren, but by these examples, to show them the tendency of this opinion, and practice, whither it leadeth poor Christians. This Tilhams Book (though I think one of the weakest and absurdest ever wrote on the subject) is what my Brethren in these parts glory in. I know for a Teacher, by a lively voice, they had a person of much more worth than Brahourn, Pooly, or Tilham, Mr. Rich. Breviter (who I persuade myself is at rest with God) he was a good Scholar, and a person of a sober life, and conscientious to his Principles, and to whom the Name of Christ I think was truly precious; how far he had drank in this opinion, and to what degree he was persuaded of it, I cannot tell. Sure I am, never so much as to print any discourse for it. But I shall add no more upon this (I am sure) unpleasing subject.  
2. If our brethren would avoid this charge, the next I am sure they cannot. To observe the seventh day sabbath, is to non-communion ourselves from all Churches that ever were, or are in the world. I mean Gospel-Churches. To say nothing of the time past, Christian-Churches always condemning them as Heretics, that kept that Sabbath (upon which account the Ebionites were condemned,) I do not think unworthy of our brethren's sad thoughts. That this day there is no considerable number of Christians under Heaven any where, that keep the Sabbath they keep. Our Brethren know that I am no great man for Traditions. But certainly the custom and practice of the whole Church, in all times, and in all places, not contradicted by any valuable number of persons of any persuasion, is not to be despised by any but such as will arrogate to themselves, more knowledge of the mind of God than all the world besides. I must confess, I doubt whether there be any one universal tradition except this; nor is this purely such: but my meaning is, that there is no one thing as to which the practice of the whole Church in all ages is so on all sides confessed, and out of doubt. Now the strength of this lies here. It is not reasonable to think that God should leave his whole Church, in all times, to such a mistake as to the solemn time of worship. The general sense of the faithful is upon this account justly valuable in most controverted points. I spare instances here, they are abundantly given by Dr. Young, Mr. Caudry, and Mr. Warren. Where the learned of our brethren may find them. I professedly writ to my neighbours, who I know would be little edified by quotations in Greek and Latin. To leave therefore the practice of the former times, from the very Apostles times; which is very significant, at least together with what evidence we have in the holy writ.  
2. I say there is no present Churches of our brethren's mind or practice. So as they plainly cast off communion with all Churches of Christ on the Earth; and deprive their souls of the great advantage which they might have by it, and certainly this is no light thing to those who know their Saviour's walks in the midst of the golden candlesticks, (and surely they should be near him, where he is.) To evidence this, I perceive many of them wholly absenting themselves from all religious meetings on the Lord's day (the only solemn time observed by all Christians near them) it may be in prudence and to avoid scandal they do not openly labour, but neither are they will that day worshipping God. If any of them will that day go hear a Sermon, I appeal to them, whether they go as to a Sabbath duty, with that preparation, with that faith in the promises to them who keep the Lords Sabbath as they should go who expect a blessing from the Lord of the Sabbath. Ah! my brethren is it nothing to you? Is it nothing to you to have your places empty at the Lords solemn assemblies? to be out when the joint-fighs, prayers, and tears of God's people, are poured out before the Lord? if indeed you could judge none fearing God but yourselves, it were some plea: but I know you have more charity: why are you then divided from them? why will you then lose the advantage of their prayers? and deny them the advantage of your prayers? I must profess were there nothing else to keep me off, this very one thing would keep me off from that opinion. Eccl. 3.10. Woe to him that is alone, when he falleth: for he hath not another to help him up: Of the gifts and graces of how many precious ministers, and the advantage you might have from them, do you deprive yourselves? Have your souls no need of their interpretations of Scriptures? their opening Gospel mysteries, their powerful exhortations, and arguments for holiness, their directions for your Christian conversation? I beseech you reflect upon your own souls, since the time that (in zeal to this opinion) you divided yourselves from the generality of Christians. Have your souls prospered as formerly? Have you so increased in the knowledge of God? Have you had such love, and zeal for God? have you so grown in any exercise of grace? Indeed it is not reasonable for any to think that you should, you have not had the means. This is not an age in which the Lord worketh in a way of miracles: but produceth his great works by means fitted to them. Our brethren must be very partial to themselves, and their present teachers, if they think them, for gifts and graces, comparable to those godly, and able ministers, under who● ministry they formerly sat. The Historian says of Mr. Thrask, that besides a voice, he had nothing: we know how little judgement Brabourn had in any thing, but this one point: And how little Mr. Tilham had, there needs no further witness than his own book, where is vanity and wickedness enough. Souls cannot feed upon a mere airy, empty, roaring voice, it is the word of God they live upon, the word of God truly, judiciously, and faithfully opened, and powerfully applied. I appeal to our brethren's consciences, whether they judge their present teachers, so able and fit for this work, as the Godly able minister of Christ, who have wholly given up themselves to the study of the Scriptures: and to the search of the mind of God in them. I do not speak for every one that hath the confidence to wear a gown. But I am sure our brethren know and will acknowledge, that all parts of England are filled with some number, or others of able faithful preachers. Now certainly it is no small disadvantage to our brethren, to deprive themselves of all the gifts, and labours of these servants of God, while they walk alone erecting teachers to themselves.   

CHAP. VIII. That for any to deprive themselves of the liberty God hath indulged us to labour six days in each week, is not without guilt.  
IT is the Apostles Precept that we should stand fast in the liberty with which Christ hath made us free; and doubtless we are no more to deprive ourselves of that liberty which our great Creator hath indulged us, than to throw away the life, health or estate with which he hath blessed us. It is one thing for us as our freewill offering to set apart one of the days which God hath given us for our own occasions, for the service of God; another thing for us to think ourselves obliged to do this, and to do it in a pretended Conscience to a command, when we have no such command. Since it hath pleased God to cast my lot in the Country, I must profess I have most hearty pitied some of my Brethren baptised into this persuasion, to see them in the time of Harvest, by their persuasion hindered of a third part of their time, from making use of those seasons which the gracious God hath indulged them for gathering in the fruits of the Earth. The seventh day of the week they rest, (being persuaded it is the Lords Sabbath) and the next day again, either out of conscience to a command, or to avoid scandal, and danger of the Laws; and I have sometimes thus said with myself: Alas for my Brethren! they are zealously affected (they would not else for a private opinion endanger the loss of their Crops, which God hath given them) how good were this zeal if it were in a good cause? but hath God required such things at their hands? hath not the Lord said, Six days thou shalt labour, and do all thou hast to do? Suppose these men by this devotion to lose their crop, or a great part of it, or at least to lose much in it, etc. what satisfaction could they have other than from their own fancy? will it in the great day of account appear any ot●er than a self-robbery? for a Will-worship? either it will prove so, or the whole Christian World is mistaken, and hath been so from the very time Christ ascended up into Heaven. Can my Brethren think, That the Spirit that dwells in all Believers, and leadeth them into all truth, should leave all the Churches of the Lord Jesus Christ, and come and reveal himself in this singular notion unto them? Can our brethren think it is not possible that in this thing they should be mistaken? Surely they cannot think, but if whole Churches may err, and if they can think that all the Churches of God in this thing have for 1600 years been mistaken, they may be mistaken. Further yet, is it not probable, that our Brethren should be mistaken? Our Brethren must confess, that the far greater number of Christians are of another mind, yea and not only of those who are Christians at large, baptised, and owning Christ as the Saviour of the World, but ●f those who are Christians indeed; I mean, who have not only embraced the Doctrine ●f Faith, but in whom is the work of Faith ●ith power, purifying their hearts, and who 〈◊〉 all their conversations exercise themselves to ●●p a good conscience both towards God and ●owards men. Of these more than a thou●and for one are of a contrary mind to our brothers in this point; so that I cannot ●ut think that our brethren, must needs up●n mature thoughts conceive, that as it is possible they may be mistaken, because they are but men, so it is probable if not more than probable, that they are mistaken, because the very far greater number of Christians, who are as inquisitive after the will of God as our Brethren are, as much afraid of sinning against God, as our brethren, and as able to find out the will of God as our brethren are, yet are of another mind, and that not only upon a tradition, or custom, running along with a multitude at adventures, but upon a most serious debating, and arguing the business, and candid hearing all that can be said on the other side. I say, these things being considered, surely our brethren must judge it probable that they are mistaken: It is not likely that their natural or acquired parts should be more than those of them who are against them; nay it is most certain they are short of them: And what can our brethren have to incline them to think, that God hath left all his faithful Ministers, all his precious people, who study his will, and serve him, and beg his direction with prayers, and tears, night and day, and in so great a point as this left them to err, and revealed himself only to these few of our brethren. Now if it be possible, that our brethren may be mistaken, if it be probable that they are mistaken, all our brethren can say is, That it is possible they may not be mistaken, but that all Christians (except themselves) are in the error, and they are verily persuaded that it is so. Truly considering the great numbers of the most learned, and strictly godly persons, who have all along been otherwise persuaded, and for fifteen or sixteen hundred years have been so, and lived in the contrary practice, it is hardly possible to imagine they should, or that indeed they should be mistaken, because they cannot be presumed to have been without the presence of Christ and the guidance of the infallible Spirit. If indeed what our Brethren sometimes suggest, this practice were contrary to the fourth Commandment, if that had been so penned, as the sense must necessarily be what they contend for, it had been something. But when the Commandment is so penned, that unless they will be wonderfully partial to themselves, they must con●ess, that the fourth Commandment may remain an inviolable Law, and yet the same Sabbath may not be required by it to be observed by us, which at the giving of that Precept was in force amongst the Jews. Certainly our Brethren must labour under a great mistake in this point, rather than all other Churches of Christ otherwise persuaded. I must confess, it is our brethren's unhappiness, that whiles they are thus persuaded it were sin for them to act against the persuasion, or strong opinion of their conscience, yet in not acting contrary, they also sin against God. This is the misery under which an erroneous Conscience bringeth those who are under the miserable command of it; all therefore that I would do by this discourse, is but to reform our brethren's understanding, and to offer such things to them, as through God's blessing may first bring them to another persuasion, and then to another practice. That while they agree with us in the same specifical acts of Worship, they may also agree with us in the same numerical acts, and in the same solemn time also. And certainly, I have said enough, if our brethren bring no more prejudice to the reading of this discourse, than I have had in the writing of it, to induce those of our brethren who have any candour, to think that they are in a mistake. Indeed the whole stress lies upon a right understanding of the Fourth Commandment; and I shall now leave it to our brethren seriously to advise, whether they can judge that, the necessary sense of that Precept, which they must make so, or it will serve them in no stead. I designed at first but a very short and plain Discourse, I shall therefore here break it off, and make up the rest in Prayers, both for us and our Brethren, that God would clear up all our doubts, correct all our mistakes, pardon all our failings, make us all of one heart, and one way, and lead us into all truth.    

An Exhortation to the more strict observation of the Sabbath, where are Directions, and motives to that great piece of our duty.  
I Had here laid aside my pen, and have only taken it up again upon a suggestion, that some of our Brethren should say unto me according to that Proverb, Luke 4.23. Physician heal thyself. Speak to those of your own persuasion in this point, that they would keep their Sabbath, more like a Sabbath than they do, and certainly it is far more excusable, to keep any day of the seven with a religion befitting a Sabbath, than for any, while they declare against the Jews, and those who appear to them to Judaize in this point; to be indeed zealous for no Sabbath at all. And indeed, in this thing our brethren would have a great advantage against too many of us, if themselves did not severely observe their seventh day, but I observe too many of them as remiss ●s others, so as while our zeal is spent about keeping several Sabbaths, neither party are so universally conscientious as they ought to be in keeping any. This hath made me judge it worth the while to resume my pen, and methinks I hear (as soon as I have done it) God speaking to me as to Hosea on another argument. Plead with your Mother (and with your brethren) plead, for she is not my wife, neither am I her husband, Let her therefore put away her Sabbath neglects out of my sight, and her Sabbath profanations from her: Lest I strip her naked as in the day wherein she was born: and make her as a wilderness, and set her like a dry land, and slay her with thirst: Hosea 2.2, 3. And indeed what Luther (with respect to Apostasy in matter of Doctrine) was wont to say of the Doctrine, and Article of Justification: the same I think may be said, as to observations of the Sabbath, with reference to holiness in a Church, and its members.  
It is Articulus startin & cade●●is Ecclessae, The Article of a standing, or declining Church: It will upon observation be found true, that the strictness and holiness of Life found either in societies of people, or in particular persons, will be in degree much according to their zeal or remissness in the observation of the Sabbath.  
In what things the sanctification of the Sabbath lieth, we shall best learn from the Scripture, and we can be no other way informed. For though the light of nature showing us a God, the law of nature obligeth us to worship him, and by consequence to set some time apart for it (for all humane actions must be done in time) yet nature directeth us not to a seventh, nor to this seventh, nor yet to those acts of worship, which God requireth of us.  
We are (I suppose) agreed that both the old and new Testament ought to be eyed as our rule in the case, and indeed the old testament is most full in its directions of this nature. In the new we find the Sabbath altered, the Jewish superstitions and misinterpretations corrected, the practical observation of it justified, by the Examples of our Saviour the Apostles and others; but the rules about it are but few. Our Lord intending to leave his people (as in many other points of the moral Law,) to the fuller direction of the Laws and the Prophets. Now in the old Testament, we find something in the Law: (in the five books of Moses) something in the Prophets.  
The Original Law we find Exod. 20. (for concerning the Sabbath in the Patriarches time, I shall say nothing, it being not my question to examine when the observation began, but how it should be observed.)  
The fourth commandment, plainly requireth that it should be kept as on holy rest, it requires it to be kept as a day of rest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and requireth us to keep it holy, so Exod. 35.2. an holy day, a Sabbath of rest.  
Rest is opposed to Motion, and Action. Holiness is opposed to idleness, and filthiness.  
I say first Rest is opposed to 

Motion  
Action   yet it is apparent from scripture that neither all Motion, nor all action fall under the prohibition of that precept. We shall find both our Saviour and his Apostles going into the Synagogues on the Sabbath day: and the latter going out of the City. Acts 16.13. hence Act. 1.13. we read of a Sabbath day's journey. i e. such a journey as a man might lawfully take on the Sabbath day: what length that might be hath (possibly unnecessarily) troubled many, doubtless so much is to be understood as one might conveniently go to attend upon the worship of God, it is no improbable conjecture, That the phrase hath reference to the first settlement of the Jewish Church upon their march in the wilderness. There were to be 200 hundred Cubits between the Ark and the Camp, Josh. 3.4. And in probability when they rested, they were to keep the same distance; (this some interpret one mile, others two miles.) On the Sabbath day, they all were to come up to the Ark to worship, which was 200 hundred Cubits distant from the nearest of them: and at a far greater distance from those who encamped farthest off the Ark. Godwin's Jewish Antiquities l. 2. cap. 3. Besides this, we shall easily understand what Motion is lawful on the Sabbath day, if we understand what Action is lawful: For such Motion as is necessary to such Action, must also be lawful. So it is lawful for a Physician to go to his patient. For a man having a beast fallen into a pit, to go to help it out, etc.  
Secondly, as all Motion from our places is not prohibited, so neither in all action: Our Actions are divided into such as are Natural, flowing from a principle, and necessity of nature, and serving to the upholding and conservation of nature, As eating, drinking, sleeping, etc. Under the notion of moral actions we comprehend, all our actions of worldly labour in our callings and places. By religious actions we understand acts of worship, by which we give an homage to God. The fourth commandment requires that we should do no manner of work: but it is apparent from other Scriptures, that all actions, all work is forbidden. To open to you the mind of God in this thing a little.  
1. Acts of Religious worship, or tending directly to it, are so far from being forbidden that they are commanded. The Jews might kill, and offer beasts for sacrifices, 1 Chron. 23.31. Num. 28.9, 10. The Priests might order the lamps, set on the new bread, the Jews might circumcise an infant. The Scribes might expound the Law. They might blow their trumpets to call the assembly, Num. 10.2, 10. Watch to prevent the profanation of the Sabbath, etc. Neh. 13.22. Whence the Jews were wont to say that In the temple there was no Sabbath, no rest there, all were at work. In analogy to this there can be no doubt, but it is lawful to study, preach, read, hear, pray, sing, baptise on the Lord's day, in order thereto, to ring Bells, to call people together; to be employed in seeing to others observation of it. These sort of actions is so far from being unlawful, that they are actions for the Sabbath. Opus diei in die suo.  
2. A second sort of action lawful on the Sabbath day, are such as are necessary to preserve the being or well-being of creatures. Thus it is lawful for Physicians, or Surgeons to apply medicines to their patients. Our Saviour abundantly vindicates this, Joh. 3.5, 9 Luk. 13.12, 13. Luk. 6.10. Joh. 9.6. Mat. 12.10. And so for nurses to attend those that are sick, or young children, to go for a Physician; to prepare physic, let blood, etc. To save the life of another, to endeavour to preserve our own lives, by fight in opposition to an enemy, by fleeing from an enemy, to be in arms for the defence of our Prince, or Country, 1 Kings 20.9. 2 Kings 11.5, 6. For the Magistrate to commit malefactors, Numb. 15.34. To dress meat, (our Saviour justified the disciples rubbing ears of Corn, Mat. 12, 1, 2, 3.) We find our Saviour at a feast on the Sabbath day, Luk. 14.1, 2, 3. and others were bidden, v. 7. To feed and water cattle justified by our Saviour, Luk. 13.15. To keep our goods from being lost, upon which our Saviour Job. 5. justified the lame man carrying of his bed. Undoubtedly actions that tend to preserve the being or usefulness of a thing, of which we have a moral certainty, that without such labour on the Sabbath, the creature would perish, or be unuseful, and corrupt, are lawful on the Lord's day. This all stands upon that principle: That God loves mercy rather than sacrifice. And upon that principle,  
3. Actions also of mercy and charity, are by all Determined lawful. Such as are visiting the sick, etc. Many of those which come under the Schoolman's two verses, Visito, poto, cibo, redimo, tego, colligo, condo.  
Giving bread to the hungry, beer to the thirsty, burying the dead, relieving the captives, etc.  
So as we find the rest commanded in the fourth commandment limited by these exceptions, and it must remain unlawful in any other causes to labour. From whence we may gather,  
That the prohibitions we read of in Scripture, of not kindling a fire on the Sabbath day, Exod. 35. and Exod. 16.29. For not going out of their place on the seventh day, to gather manna: must not be taken in that strictness, in which some would urge them, or at least only concerned the Jews in that time, not afterward. The fire forbidden to be kindled, must necessarily be understood, 1. Either in reference to the making the Tabernacle, of which he there speaks; or 2. more largely of any trade-fire kindled for men to work with, to get a livelihood, not such as is kindled for dressing of meat, refreshing us in cold weather; or when we are sick.  
1. It is not probable there was no fire in the Jews houses that made the feast, at which our Saviour was, Luk. 14. besides we find works parallel to this, justified in Scripture. Though going out of their doors on the Sabbath, must be understood, to gather manna, Exod. 16.29. or upon other ends, than in order to actions of piety, ne●ssity, or preservation and mercy, for that ●●stance, Numh. 15.32, 33. The Scripture so shortly relates that story of the man's being put to death for gathering sticks on the Sabbath day, as to the cause of it, that it is hard to give a satisfactory answer. Stoning to death was a punishment used in the highest cases, as that of blasphemy, etc. with which our reason would not judge such a violation of the Sabbath, as gathering sticks was to be put in the balance: but in the Judgement there could be no error, for it was given by the Judge of the whole Earth, who cannot err in appointing punishments to sins: That he gathered sticks on the Sabbath, and this was the matter of his guilt, is plain, but whether it was after some special command of Moses to the contrary (which the scripture saith not) or to assert a profane liberty, and his not regarding the commandment of God, when he had no need to it: Or whether it was in order to kindle some fire for labour contrary to the precept, Exod. 35.3. Or what other circumstance fell in to aggravate the action to such a degree of guilt we cannot tell. Suppose it was to kindle a necessary fire, yet we are sure it might have been done before the Sabbath; so as it was an unnecessary labour, as to any necessity but what a former neglect had created: something was doubtless in it more than we have in the story. It is certain Moses brings this example next after the Law against presumptuous sinners, Num. 15.30, 31, 32. Nor do we read afterwards of any such examples of sev●rity.  
But enough is said to show how the Sabbath should be kept as a rest from labour.  
2. But this is not all, it is called an holy rest, the rest of the holy Sabbath, and the commandment expressly saith, Remember to keep it holy.  
Now an holy rest certainly stands distinguished from a rest merely natural, when our bodies cease from action, and worldly labour, 2. A rest that is profane. By which I understand not only a sinful rest, unlawful on any day; but a rest from recreations, and pastimes, lawful enough on other days. We read not in the old Law of any toleration for sports on the Sabbath, we read on the contrary that it was to be an holy rest, kept holy, etc. To which sports cannot contribute: It seems unreasonable to think that labour should be forbidden, in order to our more serious and solemn service of God, and yet sports should be allowed, which every way as much distract, and unfit the Soul for acts of solemn worship. But the prophets are best interpreters of the Law. Now the prophet Isaiah, Isa. 58.13. expounding this Law saith, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holiday, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thy own pleasure, nor speaking thy own words: Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy father, for the mouth of the Lord hath spoken it. There is a precept v. 13. and a promise annexed to the due observance of that precept v. 14. The precept is directive for the sanctification of the Sabbath, which is called the Sabbath, the Lords holy day. The end of the Sabbath for which God instituted it, and which every one ought in the observation of it to aim at; and shalt honour him, the honouring and glorifying of God, that is the end. Then you have the manner directed, how you should honour God in it,  
1. By a reverend esteem of it, calling it Honourable. 2. By a free and cheerful entertaining it, calling it a delight. 3. By an abstaining from our own pleasure, our own words, our own ways, and turning our foot from it. Our own pleasure, word, ways certainly signify such pleasure, such words, such ways as we merely serve and gratify ourselves by, and bring no immediate honour and glory to God. Now whether this be not as exclusive of all recreations, sports, pastimes, etc. as of all laborious actions (other than those before excepted by warrant from the word of God,) I leave to every conscientious and sober Christian to consider with himself and judge.  
I shall only further add, that what Divines truly say of all other moral precepts, must be true of this. That where an action is in any precept forbidden, all words and thoughts relating to it are also forbidden, and this is also hinted by the prophet in special, in those words not speaking thy own words. I am not ignorant that many of our brethren in the other reformed Churches are not of our minds in this point of the Sabbath. But,  
1. It is therefore to be observed that they do not think the Sabbath moral, we do, and ●rge it as commanded us in the fourth Commandment.  
2. And secondly upon inquiry we may possibly find, that both amongst their Ministers and People, those who are most strict in their lives, lament the looseness of others of their Brethren in this thing, and order their personal demeanours, and their Families after another rate. However, we are to live by rule, and not by example. I have thus as shortly as I could opened your duty, and shown you how the Sabbath is to be kept as a rest, as an holy rest unto the Lord. Let me now plead with my brethren, that knowing our Masters will we may do it. I will urge a few arguments in the case.  
1. It is a piece of Religion, by which the people of God have formerly more honoured God in these Nations, than in most, if not than in any other places. Professors strict observation of the Sabbath in England hath even from the beginning of the Reformation been their Crown and their Glory. Oh let not this Crown (in our days) fall from our heads. God hath always had in this Nation a strict Sabbath-observing people in the worst of times: There have been of late greater light, greater means, more preaching, more Profession than in former times; oh let there not be a less strict Sabbath-keeping than formerly: This would be but an ill requital of the God of their mercies. Men in other little things have a zeal to keep up the credit and repute of their Country, certainly it should not in this grow cold. None certainly can think this is rather an argument on the other side, as intimating that my plea is for an unnecessary strictness. If the opinion of duty in such severe observation of Sabbaths, should be a mistake, yet unquestionably in the practice there can be no considerable mistake on this hand: If a man upon any other day of the week, in order to the putting his heart into, and keeping his heart in the better frame for Religious Worship, to be in that day performed, should resolve to meddle with no labour, to allow himself no diversions by Sports, nor to engage in any worldly or more idle discourse; certainly every one would say he did well, and can any be condemned either by another or by his own Conscience, for doing this on the Sabbath-day, when by the confession of all, they are obliged either by the fourth Commandment (as we say) or by the custom or command of the Church (as others say) to more, and more solemn acts of Worship, than upon the weekdays? Surely, if we had not particular Precepts in the cause, yet the consideration of the great and solemn services we are that day to perform to God, which reason will tell us, should be performed with the best attention of mind, and intention of spirit, and improved when done to the best advantage, would oblige us to this rest from worldly actions, worldly discourses, vain and useless pleasures, which must necessarily divert our minds from our spiritual employments, and take up that time which might be better improved, in the concocting the Word we have heard, and due digesting of it by meditation, and applying it to our hearts. Now considering (over and above this) that this hath been the honour of the Professors of Religion in England, it certainly aught to prevail with ingenuous children of so good Parents, especially when it is impossible that they should find any error in the practice, if any will fancy, that there is a mistake as to the opinion of a necessity of such strictness. If any of them can say, (which I much doubt, yea I firmly believe the contrary) he that reads and prays in his family, and prays with the Congregation, and hears a Sermon or two in the Sabbath, though he also in the vacation of these exercises, doth some worldly business and discourseth of it, or recreates himself with some sports (not sinful) doth well: yet they must say, he who forbears these sports, labours, discourses on that day, doth better, if not with respect to the command strictly, yet with reference to the duties he is to perform, that he may the better perform them, and make the better improvement and advantage of them, and with reference to scandal, and the destroying the Souls of others, yea and in reference to his own Soul. Reason obliging us in such cases of doubt to take the safest part.  
2. Secondly, Consider, I beseech you the influence that it hath upon an holy life, and conversation. Compare the lives of those that are strict in the observation of the Sabbath with the lives of those that are more remiss in it, and where you see an abatement as to strictness in keeping Sabbaths, whether you do not find also a proportionable abatement of holiness almost in all their other converse. Observe and see if they be as conscientious (according to David's resolution, Psal. 101.2.) to walk in their house in a perfect way. To instruct their Families according to Abraham's copy, Gen. 18.19. commanding them to keep the way of the Lord. Teaching the Law of God unto their children diligently (and whetting it upon them as it is in the Hebrew) and talking of it when they sit in their houses, and when they walk in the way, when they lie down, and when they rise up according to God's command, Deut. 6.7. whether they be so diligent and constant in praying with their families, so offering up their morning and evening sacrifices to the Lord. Indeed it is not reasonable to presume, that those who will not spend the Sabbath thus, should spend any considerable time of their working-days thus, when they have a free liberty to work by the Laws of God and men: considering especially that on the Sabbath-day they are restrained from labour, not only by the Law of God, but by the Laws of the Nation, and general usage and custom of the place where they are. But I fear upon observation we shall find, that those who are lose in the observation of the Sabbath, are not very strict in any other piece of their conversation. I remember the learned Junius in his Analytick Explication of Numbers, upon the story before mentioned concerning him that gathered sticks, starts a question, whether then it was such a crime to gather sticks on the Sabbath day. He answers it thus, That the Precept of the Sabbath was the clausula, the conclusion of all the Precepts that concerned the Worship of God, in which God would have all exercises of piety imbibed, whence it was, that he who was in the least guilty of the profanation of that, was guilty of a profanation of the whole Worship of God. Again, that Christian who is possessed with a dread of the Lord as to the Sabbath, and walks in that dread all that day, will find it influential upon him the whole week, so that the strict observation of the Sabbath is both influential upon us as to holiness, and is also an indication of holiness, which should oblige Christians to the strict observation of it. Buxtorf tells us of one of the Jewish Rabbis, that wished His portion might be with those that began the Sabbath with those of Tiberias, and ended it with those of Tseppore. That is, who sanctified the Sabbath in the longest proportion of time: for Tsephore being a City placed on the top of a Mountain, the Sun shined longer upon that than upon others, and Tiberias being situated in a valley, the Sun appeared to them not so soon as to others. I think it may be a good wish for a Christian, That his portion might be with them, that begin the Sabbath soon, and end it latest, and keep it most strictly.  
Thirdly, Methinks the typical notion of the Sabbath should something oblige us. The Sabbath is not only a consequent, and commemorative sign to us of Christ's resurrection; but it is also a predictional, and antecedent sign of that glorious rest which remaineth for the people of God; which way soever we look upon it, it certainly calleth to us, for a strict observation of it. 1. Let us look upon it as a consequent sign, as a memorial of the resurrection of the Lord Jesus Christ. We are said to be risen with Christ, whence the Apostle argues our duty, to seek those things which are above. To set our affections on things above. Certainly, as our interest in the resurrection of Christ, and the influence it hath upon us should engage us to seek the things above, in the whole course of our lives, and at all times to set our affections upon things above; so not to do it upon that day which God hath sanctified for our special commemoration of it, will speak souls both little sensible of the great mercy of redemption, and little influenced from that resurrection, not risen with Christ as we ought to be. Again, let us consider the Christian Sabbath, as a sign antecedent, and prefigurative. The Apostle seemeth thus to argue, Heb. 4.8, 9 There remains therefore a rest to the people of God. For he who is entered into his rest, he also hath ceased from his own work as God did from his. Let us labour therefore to enter into that rest. And a little before, v. 4, 5, 6, 7. of the same Chapter. For he spoke in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works, And in this place again, if they shall enter into my rest. Seeing therefore it remaineth, that some must enter therein, and they to whom it was first preached entered not in because of unbelief. Again he limiteth a certain day in David, saying, To day, after so long a time as it is said, To day if you will hear his voice harden not your hearts: for if Jesus had given them rest, he would not have spoken of another day. There remains therefore, etc. The Apostles great business there (as is evident) is to exhort the believing Hebrews to a perseverance in the profession of the Gospel, and to persuade those that yet believed not, to embrace it. The argument which he useth, is, Lest they should fail of an entrance into God's rest; by which rest he undoubtedly means the souls rest in Heaven. To this end he tells them,  
1. That there is such a rest, v. 9  
2. That there is a Promise left of entering into this rest.  
3. That some, and those to whom it wa● first preached, entered not in because of unbelief.  
4. That there is a day limited in which those must hear the Lords voice, that will enter into this rest. That there is such a Rest, he proveth by two types. The one that of Canaan, the Jews after their laborious travailing in the Wilderness entering into Canaan, v. 3. The second is that of the Sabbath, for what sense else can those words have in this place? He spoke in a certain place, of the seventh day on this wise, And God did rest the seventh day from all his work. And v. 10. of Christ he saith, he that is entered into his rest, he also ceased from his own works as God did from his. God the Father's proper work was Creation, the Sons proper work, was Redemption. When God had finished his work, he rested, and in commemoration of it, he appointed his people to keep a day of Rest: When Christ had finished his work of redemption, he also rested, and appointed us a day to rest in, in commemoration of it; both the one and the other are by the Apostle made prefigurative of that Rest which God hath prepared in Heaven for us; which also itself is called, vers. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a keeping of a Sabbath. Now certainly, the type should bear a proportion to what is signified by it. Our rest on Earth should bear some proportion to our rest in Heaven. Our rest in Heaven shall not only be a cessation from labour, but from all sensual vain pleasure, from all worldly discourse, a continual pleasure in beholding and enjoying God. If we would keep a Sabbath perfectly, certainly, (abating what is necessary for ourselves or others, for the sustentation of our bodies, and the preservation both of ourselves and other creatures) we should allow ourselves no more labour than we shall have in Heaven, no other pleasure than the Angels and Saints of God have there, all whose pleasure is in the contemplation and enjoyment of God. Oh that we could thus sanctify Sabbaths! But this is my third argument to press my Brethren to a more strict observation of the Lords holy Day.  
4. A fourth argument by which I shall pre● this strict sanctification of the Sabbath, shall be the influence which it must necessarily hav● upon us, as to the duties of worship, which we perform on that day. There is hardly any person (unless those given up to riot and wickedness) but hath upon him some little awe, and dread of the Sabbath: Some duties they think should be done in it, more than upon another day, either out of Obedience to God (in the fourth commandment) or to the Church, or to the state so commanding. Indeed some will shuffle off with very little. Some think hearing one is enough for their consciences: In the afternoon they may labour, or sport, etc. Others think it is no matter whether there be a Sermon or no, but they think they should be longer at morning and evening prayer that day than upon other days. Those who have any degree of sobriety in them judge that the greater part of the day should be spent in the public, or private exercise of God's worship: but we are not so strictly tied up, as to abstinence from pleasure, worldly labour, vain or secular discourse. I will for the present give them, what I cannot grant them, viz. that the precept is not so strictly to be expounded: yet me thinks reason is enough in the case to enforce what we plead for. It may be (Christian) thou art one of the latter sort, a sober p●rson, who dost think that the greatest part of that day should be spent in the solemn stated acts of worship, but thinkest the intermediate time may be more loosely spent. Do but consider, what an influence thy strict, or loser spending of the intermediate time must necessarily have upon thee.  

1. In reference to thy acts of worship.  
2. In reference to the effect and fruit of that worship.   
First, (I say) in reference to thy acts of worship. If thou hast any thing of the seriousness of a Christian in thee, thou wilt and must acknowledge, that God must be served with thy spirit, and with the utmost ferventy of thy spirit without distractions, without any coldness and deadness of spirit, with life, love, delight in thy approach to God, etc. Dost thou think that all thy time before thy acts of worship had not need be spent in reading, in holy meditations, in reading the word, etc. That when thou comest to serve the Lord in solemn acts of worship, thy thoughts may not be scattered, thy heart may not be dull, and dead: certainly a conscientious Christian finds all his time too little, before he falls upon his duty, to get his heart into such a frame, and as he spends his previous, or intermediate time, less or more spiritually, so he will find his heart less or more what it should be in the performance of his more direct, and solemn worship.  
2. As to the effect or fruit of worship, that is, the impression of it, which it leaves or the soul (for I shall here speak nothing as to our pleasing God by the acts of homage which we perform, which is the effect of i● in reference to God.) We are commanded to desire the sincere milk of the word, that we may grow thereby, and certainly there is no serious Christian, that goes out to hear a Sermon, but doth propound to himself the increase of the knowledge of God, the increase of faith in God, the increase of the fear o● God, the increase of love to God, and other graces. None goes to a Sacrament, but propounds to himself for his end, the meeting of God in the Ordinance, and receiving som● blessing from him, either as to spiritual life comfort, or strength. Now I appeal to th● reason of Christians, whether in order 〈◊〉 this end, they had not need spend all the Sabbath time, after the performance of their solemn acts of worship, meditating of what they have heard in the word, what they have seen, and heard, and done in a Sacrament; you know the parable of the sour. The thorns (which our Saviour expounds, the cares of the world) choked the word. The fowls of the air picked up the seed, which fell by the way side: worldly thoughts, worldly discourses, worldly business immediately after hearing, immediately after a Sacrament, are like thorns choking the word, or Birds of the air picking up the seed. So as if we had no other argument than this, yet it were in this case not inconsiderable. But,  
Fifthly, methinks it should something prevail with us to consider how much stress God lays upon it. How many times doth he inculcate the precept? with how many additional precepts doth he hedge it? how severely doth he punish the violators? how often is it mentioned as the very head of Religion, yea as the whole of it? I say first how often doth God inculcate it, Exod. 16.23. (which text argueth it given before the law promulged in Sinai.) Exod. 20. Exod. 31.14. Leu. 23.3. Deut. 5.14. Leu. 19.3. and in abundance of other texts. With how many additional precepts did God hedge it? which (though some of them but temporary) yet argued God's eye on the observation of his Sabbath, such as those, for not stirring out of doors to gather Manna. Not kindling the artificers fire. How sharply did God himself order the punishment of that poor wretch that gathered sticks on that day? in pursuance of which the writers of the Jewish antiquities tell us, Sabbath-breakers were wont to be stoned to death, as Idolaters, Blasphemers, false Prophets, etc. incestuous Persons, Sodomites, Buggers, burners of their children in sacrifice to Molech. Witches, cursers of Parents, and such as were rebellious against Parents. We read of none else stoned to death. (For I count inticers to idolatry, accessaries to these, under their principals.) The righteous God appointed the same punishment to the Sabbath-breaker as to the vilest and worst of men: which letteth us see, what magnitude this sin of the violation of the Sabbath hath in the Lord's eye. And if we look considerately, we shall find, that the sanctification of the Sabbath, is by God looked upon as a duty of the first and highest sort. It is made one of his moral and perpetual precepts, it is ushered in with a word of remarks Remember to keep holy the Sabbath day: The observation of it in the Precept is more particularly directed, Thou shalt do no manner of work, thou, nor thy Son, nor thy Daughter, nor thy manservant, nor thy maid-servant, nor the Cattle within thy Gates.  
It is joined with the most natural, necessary and momentous duties. Leu. 19.3. Fear every man his Father, and keep my Sabbaths. It is mentioned in Scripture as the head of all Religion; and therefore chosen out by God, to express all Religion by: and where the violation of all Religion is taxed, it is ordinarily taxed under this notion of not keeping, or profaning the Lords Sabbath, Ezek. 20.13, 16, 21, 24. ch. 23.38. and supposing the Promises made to the strict observation of the Sabbath to be synechdochical, and to be understood of such as keep close to, and are strict in all pieces of instituted Worship; yet Gods choosing of this part of Worship to express the whole by it, is sufficient to let us know how much God ever laid upon the strict observation of the Sabbath, as much as if God had told us, that without it we do nothing in Religion. It is worth the observing how cross men are to God in this thing, tything mine and annis, and cummin, and making light of this far more weighty thing. We read indeed under the Jewish Poedagogy, of music and singing, and garments, used in the worldly Sanctuary (as the Apostle calls it) but we no no where read of any Promises made to these more external rites, and little observances of bowing, etc. we see many men zealous for these things, but oh how careless in this great thing! not only violating the Precept, but of so debauched consciences, as to teach men so to do, (which saith our Saviour is to make men lest in the Kingdom of God, Math. 5.) But certainly Christians, we should look as God doth, and lay the stress of our practice where he lays it. The Precept of the fourth Commandment is one thing, the Argument is another; who so saith the Precept, or any thing in that is ceremonial, leaves us but nine Commandments, contrary to the faith of all the people of God from the very beginning of the world; and they who will argue the Precept temporary, because the argument had but a temporary obligation, make a fair way to blot out the first Commandment, because the Argument in the letter of it, only concerned the Jews, who were the only people God brought out of the land of Egypt, out of the house of bondage: I say in the letter of it. I know we are also by Christ brought out of a spiritual Egypt, out of a spiritual bondage; and if we can thus blot out the first Commandment, and the fourth, and the Papists blot out the second (which they do) and interpret the third only to prohibit false swearing (as some others have done) we have fairly quitted the first Table, and have nothing to get quit of but the second, and we leave the whole world, as a generation of Belial, without any yoke at all.  
6. After this it may not be amiss for us to consider, the Promises made to those that keep the Lords Sabbaths, and the threaten against the violaters of them. The first I shall instance in shall be that, Jerem. 17. from the 20. to the 24. v. their not observing the Sabbath according to the Command, is made their great crime: from the 24. v. is a Promise made to the better observation of it, v. 27. a threatening denounced in case of neglect. And it shall come to pass, if you diligently hearken unto me, saith the Lord, to bring in no burden through the gates of the City on the Sabbath day, but hollow the Sabbath to do no work therein: Then shall enter into the gates of this City Kings and Princes sitting on the Throne of David, riding on Chariots and Horses, they and their Princes, the men of Judah, and inhabitants of Jerusalem, and that City shall remain for ever. Here's a Promise of outward prosperity, and a stability in it. And they shall come from the Cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the Plain, and from the Mountains, and from the South; bringing burnt-offerings and Sacrifices, and Meat-offerings, and Incense, and bringing Sacrifices of praise unto the Lord our God: I will continue my Worship amongst you in your own land, in its former purity, and glory. But what if this people will not sanctify the Lords Sabbaths? it follows, v. 27. But if you will not hearken unto me, to hollow the Sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the Sabbath day, then will I kindle a fire in the gates thereof, and it shall devour the Palaces of Jerusalem, and it shall not be quenched: I will without remedy destroy your City, and deprive you of all the prosperity wherewith I have blessed you. Isa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thy own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy father. Here is not only a promise of temporal good, riding upon the high places of the Earth, inheriting the heritage of Jacob, (which in general you know was the blessing) but also of a spiritual mercy, Thou shalt delight thyself in the Lord: Now lest any one should think these Promises are debts paid, fulfilled to the Jews, and concern not us, let us consider yet another Text, Isa. 56.2, 3, 4, 5, & ●. Blessed is the man that doth this, and the Son of man that layeth hold on it, that keepeth the Sabbath from polluting it, and keepeth his hand from doing evil. Neither let the Son of the stranger that hath joined himself to the Lord, speak, saying The Lord hath utterly separated me from his people: Neither let the Eunuch say, Behold I am a dry tree. For thus saith the Lord, unto the Eunuches that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant, even unto them will I give in my house, and within my walls, a place, and a name better than that of Sons and Daughters: I will give them an everlasting name that shall not be cut off, v. 5. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the Sabbath from polluting it, and taketh hold on my Covenant, v. 6. Even them will I bring to my holy mountain, and make them joyful in my House of Prayer: their burnt-offerings, and their sacrifices shall be accepted upon mine Altar, for my House shall be called an House of Prayer for all people, v. 7. That this is a promise respecting the Gospel-times, is plain enough from divers things.  
1. It is made as a relief for Eunuches and strangers, who in regard of the partition-wall set up by the Ceremonial Law, lay under many discouragements, from joining themselves to the Lord.  
2. It speaks of a time to come when this Wall should be pulled down. I will bring them, etc.  
3. It speaks of a time when God's House was to be called an House of Prayer for all People; which was not till Gospel-times. The things promised are great and excellent. God promiseth, 1. A place in his House. 2. A Name better than that of Sons and Daughters, even an everlasting Name that shall never be cut off. 3. To bring them to his holy mountain. 4. To accept their Sacrifices. 5. To make them joyful in the house of Prayer. Promises, than which God could not promise more. Now who shall be made partakers of them. (Lord who shall dwell in thy Tabernacle, who shall abide in thy holy Hill?) These things are promised, To the Eunuches that keep the Lords Sabbaths. To the strangers that keep the Sabbath from polluting it. All but those of the Jewish Nation come under the notion of Strangers all we that are Gentile Churches, are but Churches made up of Strangers, who have joined ourselves to the Lord, and taken hold of his Covenant. If we would be blessed with these things, if we will have a place in God's house, an everlasting name that shall never be cut off, if we would be brought to God's holy Mountain, if we would have God accept our services, if we would be made joyful in the house of Prayer, we must keep the Sabbath from polluting it.  
7. Will example move us? to say nothing of the example of the servants of God in the Old Testament: The example of Nehemiah as a Magistrate is there a famous instance, recorded Nehem. 20.32. ch. 13, 15, 16, 17, 19 but let us look into the New Testament, and there first take our Lord's example, who was a zealous observer of the Sabbath, the seventh day Sabbath, (for the other did not begin till his resurrection.) Mar. 1.21. He on the Sabbath day went into the Synagogue, and taught, Mar. 6.2. When the Sabbath day was come, be begun to teach in the Synagogues. Once for all, Luk. 4.16. As his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. It remains, that we should be satisfied how he spent that time of the Sabbath, which he did not spend in acts of more solemn public Worship: Something we find as to what he did, he healed the sick, Joh. 5.10, 11, 12, 13, 14, etc. Joh. 9.14. Luk. 6.7. & 13. 12, 13, 14. Mar. 3.2, 3, etc. we find him also on the Sabbath day at a feast, Luk. 14.1, 2, 3, etc. and passing through the cornfields, Matth. 12.1. Mar. 2.23. observe but his discourses upon his healing the sick, when he was at the Feast, Luk. 14.1, 2, 3. when he passed through the Cornfields, Matth. 12.1. Mar. 2.23. you will find them constantly spiritual, and heavenly, and suited to the Law of the Sabbath, not speaking our own words. Concerning others we have no such particular account, but in the general, Luk. 23.56. The women rested on the Sabbath day, according to the commandment, they prepared spices and ointments the night before, but they rested the Sabbath day, according to God's command: Through the whole history of the Acts of the Apostles, you read of the Apostles, and other Christians exact as to the keeping of the Sabbath; nor is it at all to our disadvantage that the women, Luk. 23. rested on the Jewish Sabbath according to the Commandment, for at that time there was no other to rest upon. We plead for no sanctification of any other day than what God hath commanded, and fall under the fourth Commandment, which we have already proved that the Christian Sabbath doth.  
8. After all this may it not be worth your while to consider, the difference of that return which your awakened conscience will make to you, when you have spent a Sabbath according to this rule; from that which your conscience will make after a loser observation. Do not your Consciences sometimes check you, when you have taken up too much of that sacred time in sleep, in dressing and trimming up yourselves or houses, in needless labours, in foolish pleasures, in worldly discourses, etc. possibly they may smite you in the actions, or presently upon them; but if you cast up your accounts at night, will they not chastise you b●fore you go to bed? will they not sometimes tell you, you have that day done, or spoke what you ought not to have said, or done? The testimony of Conscience is not wholly to be slighted in the case.  
9 Lastly, shall I refer you to those who have taken notice of the Judgements of God upon Sabbath breakers: How many have perished in their pleasures, in their labours on that day? Dr. Beard, Mr. Clark, Mr. Bernard, have collected many of them. I am ware that too too many abuse a Text of Solomon to avoid any force of this argument, All things come alike to all men. Enough hath been spoken by other holy men, to show that the Judgements of the Lord are not so to be slighted. 'Tis but very few years since, that many prodigious appearances in the Air, Water, etc. and two or three Comets one after another were slighted, and laughed at, but the dreadful Judgements of the Plague, the War, the Fire of London, quickly baffled those men of reason, and shown us, that God doth not ordinarily go out of the course of Nature, but to show some extraordinary work he is about, and to warn men to prepare to meet him. Certainly Lots Wife being turned into a Pillar of Salt, though our Saviour had not fixed a Remember to it, might have taught people, that it is a dangerous thing, contrary to a Divine Precept, to look back. We have a Precept to Remember to keep holy the Sabbath day; there are some that will not believe this obligeth us, but will adventure to work, to sport, and take their usual Recreations as on other days, God in these actions strikes them lame, dead, etc. Let who will slight these extraordinary Dispensations of God, My soul ent● not thou into their secrets, unto their Assemblies mine honour be not thou united. They shall all to me sound— That Israel may hear and fear, and do no more so wickedly. It is time for me to finish this Discourse: Will now any of you say to me, What would you have us to do in this business, how would you have us sanctify the Sabbath unto the Lord? I answer.  
1. I would have you the day or night before the Sabbath put all that business relating to your Families in reference to the Sabbath, in as great a readiness as you can. The women prepared their spices and ointment over night which they were to use early in the morning after the Sabbath, Luk. 23.56. God allows us on the Sabbath to do things that are necessary; but we must take heed of creating necessities needlessly. We may make things necessary: It may be necessary I should kindle a fire on the Sabbath, and so must have fuel, but not necessary I should go that day to buy Coals, or cut down Wood, that might have been done the day before. There's nothing truly necessary on that day, but what could not have been done before, nor cannot be put off longer.  
2. I would have you get up from your beds as soon that day as you use to do on other days, if not sooner. It is a day of holy, spiritual rest, not of sensual, carnal rest. It is a wretched profanation of that day, for people to make that day their sleeping time above all other days, it speaks a soul not well awakened with the Conscience of its duty on the Sabbath-day. Certainly, we had rather need be up sooner from our beds that morning, that we may neither come late to Worship, nor make more haste than good speed, going out without any preparation, without any Family duties, etc.  
3. For such businesses as are acts of mercy to man or beast, or necessary for preservation of either, I would have you do them without doubting. Our Saviour hath licenced both these: What is necessary for decency is as little to be doubted of; but take heed of spending too much time in trim and dress, or being excessive in provisions of meat, etc.  
4. Spend your time before you go to the Congregation which you can spare from necessary actions, (before mentioned) in private, Reading, Meditation, Prayer, or in instructing the Families, reading the Word to them, praying, singing Psalms with them, etc.  
5. After you have heard the Word preached, spend again your intermediate time in like manner, privately or with your Family. Discoursing also upon the Word which you have heard, or upon other spiritual subjects as occasion offers itself.  
6. After your hearing in the latter part of the day, do the same again: Read, hear, pray, catechise, sing Psalms, read good Books, discourse upon spiritual subjects; what you have read or heard.  
7. You need not doubt on this day, if occasion be offered to visit the sick, or the Prisoners, to feed the hungry, to  the naked, with such sacrifice God is well-pleased, yea he loves this mercy better than other sacrifice.  
8. You must have your times on that day to eat and drink; by it your live● are upheld, and your strength, and you refreshed, and made fit for your duties. But while you are eating and drinking, remember our Lords discourses under the same circumstances, Luk. 14.1, 2, 3. when he was at the Feast in the Pharisees house; He discourseth of things lawful on the Sabbath, concerning humility, charity to the poor, concerning the Wedding Supper of the Gospel, etc.  
This it is to sanctify a Sabbath unto the Lord, to keep a day as the Lord hath chosen. I beseech you be not so vain as to think, that it is enough to rest from sin (which is your duty every day, and cannot be all the rest of the Sabbath.) Nor that it is enough to rest from labour, and you may spend the day in sleep, or idleness, or sports and pastimes. None of all these (I am sure) can be named an holy or spiritual rest: Nor that it is enough to spend part of the day● in religious duties; God will not halve with you that day, he requires a whole day (at least a whole artificial day, which the Sun measureth to us) while we pretend to believe ● Sabbath moral, let us live as if indeed we did believe it. Whiles we contend for the Christian Sabbath, in evidence of our 〈◊〉 of Christ's being come in the flesh, h●●yling and resurrection, against the Jews who deny Christ so come, and our Brothers; who though acknowledging Chr●●● come, yet doubt whether as Lord of the Sabbath he made a change of the day. L● us not ourselves run into a greater erro● of keeping no Sabbath at all.  
FINIS.