A PRESERVATIVE AGAINST Atheism and Error. Wherein some Fundamental Points in Religion; VIZ. 1. The Essence, or Being, of GOD. 2. The Divine Authority of the holy Scriptures. 3. The Majesty, Worth, Use, and Perpetuity of the Moral Law, or Law of ten Commandments. 4. Our Lord Jesus Christ being the true Messiah. Are, by way of Question and Answer, handled, and with much brevity and clearness proved. To put a stop to that Currant of Atheism, Ignorance and Error, that runneth in this evil day. To which is added, A brief ANSWER to William Russel in a Book of his, entitled, No Seventh-day-Sabhath in Christ's New Testament. As also, A brief Word to the Dispute in Stone Chappel at Paul's, London. By W. SALLER. LONDON, Printed in the Year, 1664. To the Reader. Courteous Reader, AS Ignorance, Atheism, and Profaneness hath always abounded in the World, so never more than at this day; and not only so, but even amongst the zealous and well meaning People of this Nation, there have been all subtle endeavours used, as far as the temper of the People could bear it, to wheel them round about to the Gates of Rome again. And these endeavours have not been without great success, even in the Churches of Christ, corrupting their Principles, and wounding the very heart of Religion amongst some of them. And besides this mortal growing disease, there is a notorious carelessness in the most, of preserving the Grounds of Religion in purity, either by preaching or catechising, insomuch as there is ground to fear our distempers will grow past remedy, unless God, by some gracious means or other, put a stop to that Currant of Error, which through the Atheism of some, and Ignorance of others, is let out, and runneth with a mighty stream: the sense whereof hath engaged me to write these following lines, which I entreat thee to read and consider. And if thou be'st not fully satisfied in every point, if I may know the reason thereof in word or writing, or in any such way as becomes a person fearing God and conscientiously willing to find out the Truth in Love; I shall do the best I can to satisfy thee. But if I should be fallen upon by some railing Scorner, or one whose Confidence outruns his Understanding, and all sober men's also, it is like I may take little notice of him. So commending my Lines to thy consideration, and my prayers to the Lord for thy profiting; as also desiring a share in thine, if thou be'st one that usest to call upon his Name, I rest, Thy Friend and Servant in the Work of CHRIST, W. S. A Preservative against ATHEISM and ERROR. Question. What do you judge is the needful work of the day? Answer. The day calls for many needful works, and amongst the rest, this for one, The laying down such foundations and principles of Religion and Godliness, as may through God's blessing, recover Religion into its ancient Purity, and preserve it therein. Quest. What do you think of the many Catechisms that have been employed in this service? Answ. Many have done worthily in opening he Commandments of God, and in showing the use of Christ's Ordinances; and several parts of Truth have been usefully opened: but yet through their not knowing, or not considering, how the world is overspread, partly with Atheism, and partly with Ignorance, have miss of that which is the main, and said little, or nothing, to that which is of most concernment. Quest. What are those weighty Truths, or some of them, that should be further spoken to? Answ. This for one, namely, The undoubted and unquestionable Being of a God. Quest. Do you judge that needful? Answ. Yea: for it is not so long since Atheism appeared with an open face in the Ranters; and how it appears in the lives of multitudes, is too manifest. For how do men at this day, swear for or against any thing that stands with their present advantage, and laugh at that in private as superstitious and ridiculous, which they in public subscribe to, as if it were good and suitable to the mind of God; with many like Abominations, which men could never constantly run on in the course of doing, if they did from the heart believe that there is a God: For what is more inconsistent with the Being of a God, than to own and countenance such works of Iniquity? Quest. How will you prove convincingly there is a God? Answ. First, It is proved by the Creation of the World: for it is altogether impossible for the visible Creation to give itself a being; I mean there is no thing which the eye of man can behold, which could possibly give itself a being; muchless could it give a being to any thing less. As for example, Where can any Man find a creature in heaven or in earth, endued with Reason and Understanding, and so accomplished with Skill, to bring to pass such excellent works as he himself can do, and yet could he not make himself. But it is evident to reason, that the first of mankind must have their Being from God: muchless could Man have stretched out his hand to the Heavens, and have set them at such a wonderful distance from the Earth, and have stretched them round about it, and so bespangled it with Stars, and have given a Being to the Sun & Moon, and have commanded them to keep their course to all Generations: neither could he have made the Earth and the Seas, and have stocked them with such variety of Creatures, and bound them in a round lump together, and commanded this bulky massy piece to stand firm in the midst of the Heavens: these and suchlike Works are too wonderful for any, but only for Himself, who is in Mercy, Power, Wisdom, Foreknowledge, and all eternal Excellency, Matchless and Infinite. Quest. But may it not be objected by an Atheist, that all things are by Nature? Answ. It may, and is so objected commonly; but the answer is ready at hand, thus; If it should be supposed that all things are by Nature, yet then of necessity this cannot be denied, that Nature must be accomplished with such an Almighty Power, unsearchable Wisdom, and wonderful Love to the whole Earth, and especially to Mankind, together with all those most glorious Perfections which we commonly ascribe to God: for most evident it is, that He that wrought out the Being, and Wellbeing of all things, is most richly furnished with the very highest Perfections of all Excellency and Goodness; and this is no less than to confess the Being of a God. Quest. Have you any other proof that there is a God? Answ. The works of Providence do further evidence the Being of a God; as first, The constant Preservation of the whole Creation, that all the hosts of Men and Beasts, Fowls, and all living Creatures, should be in a constant course of Providence fed every day for thousands of years together; it evidently shows the Fatherly-care, Faithfulness, Wisdom and Bounty of a God. Again, if God doth alter his wont course at any time, and make the Heaven's Brass, and the Earth Iron, or bring other severe judgements; every considering man may clearly discern, that the abounding Wickedness of the Sons of Men, have provoked the Giver of all Goodness to take his Mercy away, and may well read in all his strokes, a loud call to repentance. But further, if men do but humble themselves under his hand, and return from their evil ways, how graciously doth he return to his ordinary way of showing Mercy. Also, if we do consider his governing the World, it most wonderfully declares his infinite and eternal Being. Take these instances, first, the Sun, Moon and Stats, keeping so constant a course ordinarily from Age to Age: as also Day and Night; Summer and Winter; Seedtime and Harvest, following each other in a settled course. And if the Lord at any time alter the course of any of his Creatures; as when the Sun and Moon stood still in Joshua's days, and came back in Hezekiah's days ten degrees; the Red-sea divided in Moses' days, and the River of Jordan driven back, or any like act done, it always was brought to pass at such times, and for some such noble ends, as that it did always more abundantly preach forth the Power, Grace, Wisdom, Justice, and unspeakable Goodness of an Eternal God. Quest. But how know you that these wonderful Works were done? Answ. Manifest it is, that in no age, no not in this we now live in, can any of the great Works of God get any credit in the world, till they are manifest beyond all possibility of dispute: therefore there can be no ground for a doubt. Secondly, Consider his Strength, Wisdom and Goodness, in governing the World, so as that his poor People live in it. It is most manifest to all that do consider it, that of them that love and fear God, and are the most conscionable in minding and observing his Word, Works and Worship, that they are very few, few, few, in comparison of the multitudes, numberless multitudes of blasphemous-Atheists, Idolaters, profane, unjust, deceitful Covenant-breakers, with other like workers of Iniquity! all setting themselves with open mouth to devour this little Remnant, and diging to Hell for deep Counsels to destroy them; and yet for all their unjust and cunning policies, and ofttimes open violence exercised against them, through the rich Goodness, divine Wisdom and Providence of God, they have never yet been rooted out of the Earth; but although they have been almost blotted out with the rage and persecution of the World, yet hath the Most High still preserved a little Flock of Lambs amidst a world of wolves, who fain would, but never yet could, wholly devour them: which plainly proves that there is a God that hath more Power, Wisdom & Goodness, than all their Enemies have strength or malice, who ever lives to take care of them. Again, the Signs that God often showeth in the sudden and unexpected overturning of their Enemies from time to time, is of a very convincing nature, to prove that certainly there is a God that judgeth the Earth. Quest. Seeing you have proved the undoubted and certain Being of a God, what is the next weighty Truth that stands in need of proof? Answ. The next Truth most needful to be cleared, is the holy Scriptures, to be the Words and Counsels of God. Quest. Is there any with us do deny them? Answ. Yes, there is some do deny them; and more would, if fear or shame did not stop their mouths, as appears by their works. Quest. What Books do you mean by holy Scriptures? Answ. The Writings of Moses and the Prophets, till Malachies days, committed to the ancient Church of the Jews, and received by them: as also the Books of the New Testament, from Matthew to the Revelation. Quest. And wherefore do you reject those Books commonly called Apocrypha? do you think the Spirit of God had no hand in the writing of them? Answ. It seems too hard to conclude, that those that wrote those stories, had no Light or aid from the Spirit of God in the writing of them; they might be good men, and hand forth some truths, and useful things, as many doubtless have done both in former and latter Ages, who, although we may make good use of their Books, yet may we not receive them as infallible Prophet's writings, but receive, or reject, or suspend our judgements, as we see they agree or disagree with the Word of Truth and clear Reason, or appear doubtful. Quest. But is there reason to take this liberty with those Books; what are your grounds to doubt of their infallibility? Answ. Clear it is, that however there are good Counsels in some of those Writings, yet they seem to be written by some Jews in or after the captivity, when their light in all probability was much dimmed, and not by the Prophets: Also how far from the language and stile of the infallible Spirit of God, those Writings are (some of them) is evident: the Spirit of God useth not to acknowledge infirmity, and a doing as well as he can, for he is perfect, and therefore doth nothing meanly. Again, as there be absurdities not fit to be put upon the holy Spirit (as this for one, to go about to make us believe the Devil will be frighted away with smoke) so also there is one stark lie, so rank that a fool may discern it; the same person that saith in one place, he is the Son of Ananias, saith in another, he is an holy Angel. There be other exceptions I will not now spend time about; these may suffice to let you see some ground wherefore I cannot own them to be of divine Authority. Quest. But how will you prove that those books, known by the names of the Old and New Testaments, are the infallible Words of God, and so the safe Rule to lead men in the true Path of believing and obedience to Life everlasting? Answ. First, They may be known by their noble stile; as for example, When you hear any persons express themselves judiciously, acutely, in excellent Language, although you never saw them before, yet may you safely conclude that they are persons of excellent breeding and quality, although they should appear in never so mean a dress: So may it much more be concluded concerning the Scriptures; their dialect hath that Majesty, Holiness, Grace and high Wisdom in them, most elegantly manifesting the perfections of a divine Being in them, and declaring the judiciousness, faithfulness, and perfection of all his Intentions and Proceed with the sons of men, that it is not likely possible for any gracious considering man, to call there Authority into question. Secondly, The blessed Intention and scope of them, discover them to proceed from the holy Spirit; all the Commandments, Threaten, Promises, Warnings, Counsels & Declarations contained in them, unanimously tending to advance Godliness in the hearts and lives of men. Thirdly, The several Doctrines and points of Truth contained in them, are so wisely and holily compacted, standing in so sweet an Union together, and so nessecarily depending one upon another, like the parts and members of a natural body, most comely and beautiful, so that the highest commendations Christ gives his Church, in that book of the Canticles, doth much more belong to that Body of Divinity held forth in the Scriptures, by which she is begotten and conformed to his Image. Add to this the consideration of the Penmen thereof, who being the Prophets and Apostles, and living in several Ages, yet without jar have brought forth this noble work; so that you may plainly see, they were all guided by one and the same holy Spirit in the writing of them. Fourthly, The Effects and lively Power of them in the hearts of men, declare from whence they are descended; that which is spoken of their soul-searching and powerful piercing nature, Heb. 4.12. every soul that seriously converseth with them, findeth true: He that in his old blind estate took his heart to be good, when he comes to try it by the Scriptures, finds it so notoriously filthy, that he abhors himself; and as it discovereth sin, so it purgeth it out, and makes the carnal heart spiritual, and brings it unto the Love of God and Holiness, which before he hated, and works it up to the hatred of sin, which before he loved; so that its transforming nature plainly showeth it to be the Words of God. Quest. But may not other Books persuade men as well as that? how many are led by other books into error? Answ. Yea other books may overcome men's judgements, but not transform their natures, from carnal to be spiritual, from earthlymindedness to be heavenly minded, and to bring from the love of sin to the love of holiness, as this blessed Book of the holy Scriptures doth. Fifthly, The constant fulfilling of the Prophecies of them, preach to all men their infallibility. God made good his Promise to Abraham, Gen. 15. as also that to David, 2 Sam. 7.12. to the 17. Also his Threaten to Jeroboam, 1 Kings 13.2. As also the Promises made in the 2d of Haggai, and 3d of Malachi, concerning Christ's coming to the second Temple, which is now fallen. Also Christ's Prophecy of the fall of this Temple, and of Jerusalem, Mat. 23.37, 38. & 24.2, 19, 20, 21, 22. Luke 21.20, 21, 22, 23, 24. is also come to pass. As also the Prophecy of Paul, 1 Tim. 4.1, 2, 3. is, you see, fulfilled to a tittle, with many more instances if need were, all proving their heavenly birth. Sixthly, The unsupportable burden of a Conscience, which God woundeth for sin; The sealing Testimony of his Love by the Spirit to the soul of the true believer; The gracious Answers to prayers made to God in the name of Christ, with other like experiences, give to all gracious hearts most full assurance, that the Scriptures were indicted by the Spirit of God. Seventhly, Jehovah himself hath born witness of them, that they are his words beyond all contradiction. 1. By declaring the ten Commandments with his own Voice, with that terror as is expressed, Exod. 19 and writing them twice with his own hand; these being the grand Law on which the whole Scriptures depend, and being the foundation of all Religion, as by and by will appear. 2. The wonderful Signs and Miracles wrought to confirm them; as the bringing Israel out of Egypt through the Red-Sea, and the Wilderness, and Jordan, by a pillar of a Cloud by day, and a pillar of Fire by night, into Canaan, to the terror of all the Nations round about. Also the Sun standing still, and coming back. The Resurrection of Christ, which will be proved anon: and the Resurrection of others by Christ, with other numberless Miracles; all preaching to the world, that the Scriptures are the Counsel and Will of God. Quest. But how shall we know that these wonders have been wrought, but by the Scriptures own Testimony, or by the Church? Answ. It may be known if this be considered, that the Scriptures have always had, and to this day have, so many feigned friends & open enemies, either flatly opposing them, or to their uttermost, secretly undermining and disgracing them, or exalting humane inventions above them, in so much that no sober Christian can doubt, but that if there had been possibility to have denied the report of those Miracles in that day in which they are said to be done, the World could not have wanted Volumes enough to have shaken the Faith of the Christian World (so called) long before this day: but although they be carped at and undermined, yet may all that love them, challenge all their enemies to produce one known and approved Author, that hath undertaken to reprove the report of those glorious Miracles; and if none can be found, then have we the greatest assurance that can be desired, that they are certainly true. Eightly, And lastly, They have a Testimony in the consciences and mouths of those that like not to be ruled by them; and therefore make as little use of them as possible they can in setting up Religion. You have a clear instance of the Papists, to go no further. Evident it is, that as many Decrees, Canons, Articles, Traditions and Ceremonies, as the Church of Rome hath, yet with all these and her Mass-book, Pope and Councils to boot, with all their pretended infalliability, yet they cannot have a Religion without the holy Scriptures, although it be a well-known truth that they love them not: For all those that honour and obey them, and dare not transgress those blessed Precepts, are the only grand Heretics with them. And as for such as conform to their abominable Idolatries, and superstitious Inventions, pass for Catholic people with them, although they be notorious transgressors of the Law of God: and yet if these men did wholly cast off the Scriptures, as ill as they love them, their Religion could not have a Being. I am neither insensible nor forgetful, that there are both foolish & subtle endeavours by several sorts of men, besides these; some of them I may meet with at another turn, others a reasonable understanding will answer; and therefore I will go no further in this. Quest. Have you not some other consideration about the Scriptures meet to be opened? you spoke a little before of the Dignity of the ten Commandments, will you prove those say? Answ. I did so, and before I go further, I think it meet to do that work, for now having proved the Scriptures to be of divine Authority, we may with all boldness apply ourselves unto them, as a safe guide in Religion. And first for the Dignity of the ten Commandments, it is most evident that they are a superior Law, on which all other Laws in the Scriptures depend. For this, see Christ's own Testimony, Mat. 22.35. where giving us the sum of that divine Law, consisting in Love to God and to our Neighbour, he tells us in express words, that the whole Law and the Prophets hang upon it; and that this is not my own exposition of the Text, but the Apostle Paul's, see Rom. 13.8, 9, 10. as also Jam. 2.8, 9, 10, 11. how plainly doth he there call this Law the Royal Law; and that this is the Law there intended, plainly appears, by his naming some of the Precepts of it expressly. Quest. But these two Texts, Romans and James, seem to look to the second Table more than the first; must we understand the whole ten is there intended, although not expressed? Answ. The whole Law is expressed truly in those Texts, although not so largely handled; the Apostles business being to apply the second Table to those present cases; but Love belongs to God as well as to our Neighbour; and the second Table without the first, cannot be every tittle of the Royal Law; which yet appeareth more clearly, if you consider that the way to prove our Love to men to be sincere, is by our Love to God, and keeping of his Commandments, 1 John 5.2, 3. And the Commands without limitation, are said to be the whole duty of man, Eccles. 12.13. And David found the keeping of them all, the only safe way of escaping shame, Psal. 119.6. And in Psal. 111. how vehemently he presses the keeping of those Commands that are the work of God's hands, which none were but only the ten Commandments, Exod. 20. these he wrote twice himself, Exod. 32.15, 16. and Deut. 10.1, 2, 3, 4, 5. And how Moses exalted them above all other Laws of God, see Deut. 4.10, 11, 12. Quest. But can you by some further opening the point, help our understandings, that we may discern that the whole Scriptures do depend upon them? Answ. Very evident it is in Reason, that this Law is of a Supreme Authority: for observe, the judicial Law clearly dependeth upon it; for it is a Law ordaining punishments for the transgressions of that higher Law. And as for the Ceremonial Law, it dependeth upon it plainly; for it consisteth of shadows of Christ, and the Grace that comes to the world by him; who came to redeem us from the curse of that Law, Gal. 3.13. Heb. 9.15. And from these and other-like Texts, we may clearly see that the whole Gospel dependeth upon that Law also: for it being transgressed by all mankind, and no possibility therefore for any man to have life by the Law, because it cursed every transgressor without Mercy: and seeing all are gone out of the way, and are altogether become abominable, Psal. 14. & 53. and therefore no justification by the Law. And therefore if God would be so gracious as to save man, there lay this necessity upon him to give his Son to die, and through his Blood, to vouchsafe his Word, Spirit and Ordinances, and whatsoever tendeth to justify or to sanctify man, and so to fit him for Eternal Life. Likewise the whole Scriptures consisting of threaten for sin, committed against that Law, or declarations of the judgements that have fallen upon the transgressors of that Law; or promises of mercy to those that obey it, or repent for breaking it; or declarations of the blessings which they have had, or shall have, that love or observe it; or some or other such head of Doctrine is held forth in the whole Scriptures foam way relating to that Law, that what Doctrine soever we hear at any time, that beareth not a good accord with that Law of the ten Commandments, we are taught by the Prophet Isaiah, to believe that that Teacher hath no light in him, Isa. 8.20. So that whosoever will but mind the Scriptures, and exercise his reason, may very well discern they all depend upon that Law. Quest. Will you show us how they be the foundation of all Religion? Answ. First, That which hath been said, is a full proof that they be the foundation of all Religion; for if they be the ground of all Reproof, Exhortation, Promises, and whatsoever else is contained in the Scriptures, then must they needs be the foundation of all Religion, if Religion be to be learned from the Scriptures, as sure it is, and they be the Counsels and Words of God, as they have been proved to be. Quest. But what if the Scriptures be the Words of God, may nothing be learned from the Church; is there nothing in her power to order in manner of God's Worship, or the time of it; is there no ceremony or custom lawful but what the Scriptures warrant? Answ. No, nothing is lawful in God's Worship, but his own certain Appointments: He hath by an express Law bound us to hearken to his Word, and neither add nor diminish, Deut. 4.2. with many other-like Texts. Object. But are we not as well commanded not to forsake the Law of our Mother, as to obey the Commands of our Father, Prov. 1.8. & 6.20. and is not the Church our Mother? Answ. That Popish interpretation of those Texts, appears to be Idolatrous and blasphemous: the admitting the Church to be a law-making Mother, if you compare it with the words of Christ, Mat. 15.9. where the commandments of men, although they were the Church, are condemned for vain worship. Also Paul tells us, Christ is in all things head to the Church, Ephes. 1.22. and if that Apostle understood himself, there can be nothing left for the Church to order or appoint, in one kind or other, about God's Worship; but her work lies merely in searching out what her Head by himself, or by his Ministry hath appointed. Quest. Who account you Christ's Ministry? Answ. All the Penmen of the holy Scriptures, as well those that wrote the Old Testament, as those that wrote the New, as appears, 1 Pet. 1.10, 11, 12. Quest. Can you make it a little more plain to our understandings, that the ten Commandments are the ground and foundation of all Religion? Answ. That I shall endeavour, and for that end consider, there must be a Law binding all men to the observance of God's Will, before any sin can be committed; and it must be a Law of such a nature, as renders the whole world guilty before God, according to Rom. 3.19. and no such Law can be found but the ten Commandments. Quest. Is it not more likely to be that Law, written in the hearts of all men, spoken of, Rom. 2. that brings the whole world under guilt? Answ. True it is; but that Law written in the heart, is the very same Law; as is plainly to be seen in that 2d to the Rom. 14, 15. and so to the end of the Chapter. The very same Law that the Jews boasted of, and preached, and shall be judged by, it is that that is writ in the heart, and may be discerned by the Light aforded to natural men. And the Gentiles come up to a more close obedience of, than the Jews, and so have more praise of God, and be in his account the better Jews: the only difference is, the one hath it written in letters easy to read, the other only as it is written in the heart: but the Law is the very same that is given both to the one and to the other. Quest. Was there no Religion in the world, till the ten Commandments were given upon Mount Sinai? Answ. Yea, from the very beginning of the world, but yet not before the ten Commandments were given, for there could be none without them. Quest. But how doth it appear that the ten Commandments were given to Adam and all his Posterity? Answ. The Law could not stop every mouth, and bring the whole world under guilt, if Adam, the Father of the whole world, were not under it, Rom. 3.19. Quest. Do you read of any other command to him, then to forbear the fruit of the Tree, of knowledge of Good and Evil? Answ. Yea we do, or may do; if through carelessness and inconsideration we over look them not: For can it be reasonably thought, that God sanctified the Sabbath for no use; which absurdity cannot be avoided, if it were not for Adam to keep: or that Cain sinned in killing his Brother, if there had been no Law against Murder: or indeed that either Godliness or Righteousness was like to flourish in the world, if any of the ten Commandments had been wanting. But further it is clear, that the ten Commands are called the First Covepant o● 〈…〉 the Old Covenant; Heb. 8. And in the 9th chap. 15. ver. there you have the Cause of Christ's Death, rendered to be for the sins committed against that first Covenant. So that it is evident beyond contradiction, that if Abel, Enoch, and the godly Patriarches of the first Ages of the world, had the benefit of the Redeemers blood; for otherwise they could not be righteous by Faith, than the New Covenant must needs be in force in Adam's days: And I am sure no man in his right mind, will say, that the New Covenant is older than the old Covenant is. Again, can it be any other than that holy Law which is so well known in the Old Testament, that Paul doth mean, when he maketh the work of Redemption to lie in delivering us from the curse of the Law, Gal. 3.13. & 4.4.5. Therefore they do not want ignorance, that have so confidently affirmed, that the Sabbath, which is one of the ten Words, was never given to the Gentiles, neither by the Law of Moses, nor by the Law of Nature, nor yet by the Law of Christ. Seeing it is so evident in reason to believe, that what was given to the first Fathers of the world, was given to the World. And the curse of that Law that did necessitate the Death of Christ for the World, must needs be the World's duty, otherwise it could not curse them; but they show themselves what skilful bvilders they be. Quest. Seeing you charge these men so home, speak one word more for the further clearing of this point? Answ. First, Than it is evident to all men, that as many as were bound to be circumcised, were bound to keep the whole Law. The reason is full in Paul's words, beyond any reasonable man's doubt, Gal. 5.3. for if he was bound to keep the whole Law, who was circumcised; albeit, there might be some circumcised, who at that day, when Paul wrote this, it was not their duty, but their ignorance so to be; How much more must they needs be bound to keep the Law, who were bound to be circumcised, whether they were circumcised or no? except the neglect of one duty discharged a man of all other due from him to his God, which I presume no man will say. So that here remains nothing to do but only this, namely, to prove, That all men before the coming of Christ in the flesh, were bound to be circumcised: and if it had not been the World's duty as well as Israel's, wherefore should be Lord threaten to punish them for the neglect of it, as he doth? Jerem. 9.25, 26. Sure God will not punish them for that which is no sin: and it can be no sin to neglect that which is no duty. Again, Paul in drawing up his Charge against the Colossians estate, 2.13. before their conversion, chargeth them with the uncircumcision of their flesh, which sure he would not have done, if he had not known their neglect of it before Christ was made known to them, had been their sin. Again, no man can be ignorant of this, that strangers that were not of Israel, might partake with them in all the Privileges of Religion acceptably, that ever read Exod. 12.48, 49. with other-like places: and can any man be so brutish, as to think it was not all the Gentiles duty as well as some of them; or to think that any of them could have been accepted, if it had been voluntary religion, or will-worship, so plainly condemned's, Col. 2.18, 23. Besides it is manifest, that the very Congregation to whom God proclaimed this Law in Sinai, consisted of a mixed multitude of other People, as well as of Jews, Exod. 12.38. Numb. 11.4. Now that these ten Commandments are the foundation of all Religion, is no way hard to conceive; for because this Law was transgressed, and therefore could not save man, therefore there was a necessity of our Lord's Death to redeem man, as may by comparing these with other-like Texts together be seen, Rom. 8.3, 4. & 10.5. Gal. 3.10, 12, 13. Heb. 8.7, 8, 9 and 9.15. And because Christ hath redeemed us, therefore the Gospel is necessary to open to the Sons of men, the benefits of his Death: For the raising of Faith in the soul, and the working of us to repentance, and for the carrying on of the work of Sanctification, the Ordinances of the Lord's Supper, Baptism, and the rest of his Appointments, are necessary, as Preaching, Praying, and all other duties of Plety and Godliness: the whole body of Religion hath so natural a dependence, one part of Truth upon another, and the whole of it upon that Law, as is clear and easy to every considering man to understand. Quest. But is not this Doctrine legal, and an exalting the Law above the Gospel, in saying it is the foundation of Religion? Answ. No by no means, no such thing will follow, no more than it will follow that the first Adam is greater than the second Adam; or the darkness more excellent than the light, although that was first created. Quest. Explain this point as brief as you can. Answ. Understand it thus, I call this Law the Foundation of Religion, because if it be made void, all Religion of necessity must be made void with it. As for Example, if it continue not to be a rule of holy and just living, than he that neglecteth to observe it, sinneth not; and he that offendeth not this Law, cannot be cuised by it; and he that is not cursed by it, cannot stand in need of redemption by our Lord Jesus to redeem him from the curse thereof; and he that needs no Redemption, needs no Redeemer; and he that needs not a Redeemer, needs not the blessings that come by him, nor yet a Gospel nor Ordinances to convey them to him: So that if you mind it well, you will see that all the parts and prancies of Religion 〈…〉 with 〈◊〉 Law; therefore as we love Religion, and would see it prosper, let u● be tender of the root. Our Saviour tells us, not one jor or tittle shall pass from this Law; and that he that breaketh one of the least of them, shall be called the least in the Kingdom of Heaven, Mat. 5.18, 19 And James will not allow the breach of it in one point, but requires the fulfilling of it, Jam. 2.8, 9, 10, 11. Quest. Doth the Law stand in the same force and power now, as when it was at first given, because the Scriptures speak of it, as old and done away, dead to us, and we to it, with suchlike expressions which make some think, it doth not continue to be a Rule of life? Answ. First, The Law continues the same in itself for ever, and is an everlasting Rule of Godliness and Righteousness to all Generations, as hath been proved: nevertheless, the Law hath no power to help our distresses, which we lie in now since the Fall, but our help cometh by our Lord Jesus alone. As for example, It cannot justify us, not sanctify us; look Rom. 3d, 4th & 7th chapters, with many more Texts like them: It cannot now give us life, although once it was ordained for that purpose, but it is now become the Ministration of Condemnation, a kill letter, out of whose power there were no escaping, were not its cursing Office taken out of its hands by Jesus Christ; look Rom. 7. 2 Cor. 3. with other-like places: but I cannot now stand to discourse this at large, it would require a Book of itself; nevertheless, I was willing to give thee a little hint or notice of these things, to preserve thee from stumbling at this holy Law, as many blind and ignorant souls do, who will not have it at all; that because it will not serve them, therefore they will not have it cendemn them, nor show them their sin; but this Office it will have in the world to the end of it, Rom. 3.20. Quest. If the whole and every tittle of the Law be for ever binding, than the fourth Command must be binding also; and that almost all men are against; some think it abolished, and that we are bound to keep no Sabhath at all; others think it partly moral, and partly ceremonial; others think the Church had power to change it; others think the Apostles and Church in their days changed it; others think that a seventh part of time at the will and pleasure of man, is sufficient instead of it. Answ. I answer in the words of the Prophet, The Lord knoweth the thoughts of men that they are vanity, Psal. 94.11. for there is no ground for any of these thoughts, but the fourth Command is like its fellows, given at the beginning of the world, and endures as long as the world endures. Quest. Will you speak a few words to prove its Perpetuity in particular? Answ. That I shall; but seeing there are so many Treatises extant, of so many Authors, some dead, and some living, that have so fully proved it, and answered all objections, I shall say the less, Brayborn, Ocford, Spitlehouse, Stenit, with many others I omit to name now; yet notwithstanding I shall say something heat; First, It was given in a day of Innocency, even the very first whole day of Adam's being in the world, which is enough to deliver it from all suspicion of being ceremonial or changeable, but a sanctified season to worship God in, and to commemorate the Work of Creation for ever. Quest. The second of Genesis speaks of God's resting upon it, and sanctifying it; but is it plain that he gave it to Adam, and so to the world? Answ. For answer to this, when God sanctified the Sabbath, it must be for Adam, or for himself: now it is so sordid to say, or to think, that he sanctified a Rest for himself, that one would think that no man that is in his right mind, would once imagine it. As for outward Rest, he cannot want, Isa. 40.28. and for inward Sanctification, he can have as little want of that; for who that owneth a God, will not confess him to be perfect, now if he had no need to sanctify it for himself, he did it for Adam, or for no use at all; but to judge him so vain in his actions, is too great blasphemy for any to affirm that hath his reason, and doth but use it. Quest. Have you any thing more to strengthen this proof? Answ. Yea, when the Lord gave it with the other nine, in the 20. of Exodus, he placed it in the midst of his Law, and wrote it with his own hand, and put it into the Ark with its fellows, and fenced it about with more Reasons to preserve it from violation, than he did all the other six Commands following it; and all those Reasons are of a moral nature, not one of them otherwise; so that here is no occasion given of men's so stumbling at it, as they do; but that the Duty is spiritual, and men's hearts carnal, and they love to be ruled by the flesh. Quest. But is there not ground to judge the Sabbath ceremonial from that 2d of the Colossians? Answ. Not at all, if men did with care read and consider the Scriptures; for evident it is, that besides the New Moons, and holy Days, of which there were many, there were four ceremonial Sabbaths in the seventh Month, as appears, Levit. 23.24, 32, 39 which if considered, men would be wiser than to employ that Text in that unworthy Service, to take away the Seventh-Day-Sabbath, especially seeing the Sabbaths there mentioned, are of the nature of the New Moons & holy Days, shadows of things to come; but the Seventh-Day-Sabbath, appointed to commemorate the great Work past. But further, when God declared his ten Commandments in 〈…〉 of ●ny Sabbath, but the Seventh-Day, burgiveth his People in this Command, as free leave to work the six days, as if he never intended any other Sabbath should be kept at all, and yet by Moses, shortly after giveth command for them also. All which showeth plainly the difference between these two sorts of Sabbaths, the one to contitute a Law for ever, the other a shadow till the time of Reformation only. Quest. Seeing it is so opposed in the world, speak one word or two more for its confirmation. Answ. Our Lord Jesus hath in the Now Testament, sufficiently confirmed it; First in general, By telling that the Law, in which the Sabbath is included, shall remain in every jot and tittle of it, till Heaven and Earth pass away, and till all things be fulfilled: now we know many great things, spoken of in the Law and Prophets, are not yet fulfilled; neither is Heaven and Earth in any sense passed away, and therefore the Sabbath must remain by that Rule, without the diminishing of one tittle of it, Mat. 5.17, 18, 19, 20. these Texts are of a like import with that already named, Luke 16.17, 18. Jaws. 2.8, 10, 11. Rev. 11.19. and 12.17. & 14.12. Rom. 3.31. Ephes. 6.1, 2, 3. with many other. Again, in particular to the Sabbath itself; If our Lord did not intent it should continue after his Death, but he nailed to the Cross with the other Ceremonies, what reason could there be for him to advise his Disciples to pray that their flight might not fall out on the Sabbath, or at the fall of Jerusalens, seeing it fell out forty years after his Death? and wherefore should be tell us it was made for man, and that He is the Lord of it, if it have no being in his Dominions amongst the Children of men? Mark 2.27, 28. And besides all this, doth not the holy Spirit call it Sabbath; and how dare mortal worms call it working day? For which way can it deserve the name of a Sabbath, if it retain not the nature of a Sabbath? But this is an Age in which men are bend to walk in their own ways, and neither believe nor do any thing that crosseth the flesh; otherwise how were it possible for men to find so many evasions to keep off from so plain a Duty? which was the constant practice of the Saints in the Primitive time, as may be seen, Acts 13.14, 42, 44. and 16.13. & 17.2. & 18.4. And it is observable, that in the former of these Texts, Acts 13. Paul keeps Sabbath with Gentiles, and speaks not the least word against their Practice, nor intimates nothing of a meeting any other day, an evil that Paul would never have been guilty of, had he known any thing of the abolishing or changing of the Sabbath-day; for how earnestly Paul contended against the Gentiles observation of Ceremonies, cannot be unknown. Quest. But is it not possible for the whole ten Commands to be observed, although the Sabbath be transmitted from the seventh to the first day of the week? Answ. If the Lord, or any other by his Authority, had so done, I would not have questioned his power or wisdom herein; but seeing he did it not, but it is merely an invention of man, I must condemn it for a wicked and ungodly Practice, of which the old Serpent was the principal Author, to cause the poor Jews to stumble at the Redeemer of the World to this day. Quest. Since Christ and his Apostles, and Primitive Saints observed it, what is the reason that the Jews do not believe in Jesus Christ, seeing Sabbath-Prophanation is one of their greatest Arguments they commonly urge against Christ, and the Christian Religion? Answ. There is no cause to wonder at their unbelief, nor at the reason of it; for how can we expect they should search the New Testament diligently, to inform themselves what the mind and practice of Christ and his Primitive Saints was, when they who profess it to be their Rule, are so extreme careless in this matter, that they suffer themselves to be cozened, some with another day, and some with no day, instead of the Sabbath: now the poor Jews judging of the Religion of Christ, by the lives of the generality of those that profess his Name, cannot but stumble at him, and abominate that Religion that alloweth such plain and notorious Wickedness, committed against the express letter of God's most holy Law; and it cannot be expected in reason that they should repent and believe, till a more general Reformation be found in the lives of the Gentiles, that profess to believe in the Lord Jesus Christ. Quest. Well if such prejudices as they take at the Lord Jesus, should be removed, how can it be clearly proved that Christ Jesus, the Son of Mary, who was crucified by Pilate, is the true Messiah? Answ. There are many infallible proofs of it; As first, The certain Time of his coming, being so fairly pointed at by the Scriptuys; if Jesus be not he, this will follow, not only that we must with the Jews look for another, but be constrained also to cast off the holy Scriptures, received both by them and us, and so shall be wholly at a loss to know what to believe or receive for truth, in order to our eternal peace. Quest. Name some of those Texts, and a little open them, for the sakes of the poor Jews, and the blind World; who, it is to be feared, neither know Him, nor in truth believe in Him, but ignorantly confess him, because it is the Religion of the Times, and tradition and custom hath taught them so to do. Answ. The first Text is Gen. 49.10. The Sceptre shall not departed from Judah, and the Lawgiver from between his feet, until Shiloh come, and unto him shall the obedience of the People's 〈◊〉. shiloh here is Christ, or the Messiah, and so understood by the Hebrew Doctors, as well as by Christians. See learned Ainsworth upon the place: And that he was to come according to jacob's Prophecy, at or near the time that the Kings and Governors of Judah ceased to rule, is the manifest scope and intent of the Text: And although Judah had no King after the Captivity, yet her Princes were still known, and by Permission some of them bore Rule, as appears, Ezra 3.8, 9 Hag. 1.12. And evident it is, the Heirs of the Crown of Judah, were well known to the coming of Christ, and Christ known to be Heir apparent to the Crown of Judah so well, that when he wrought that Miracle of feeding five thousand with five loaves, and two fishes, John 6.14, 15. the people would by force have made him King, if he had not by hiding himself avoided it; and that was a charge against him at his death, that he was King of the Jews; but neither nor the Jews could deny but that so He was; his right to the Crown may well be perceived, by what his enemies on both parts say, in that 18, & 19, chapters of John. but since Christ, the World, nor the Jews themselves, cannot find any Lawgiver or Prince that so much as pretended a right to the Kingdom, but are so dispersed and broken, that they are like to find none, till that Prophecy be fulfilled, Zech. 12.10. that they look upon him whom they pierced, to whom the People's, that is, the Gentiles, do gather, acknowledge or obey, according to this Text; and impossible it is, that this Text can be fulfilled in any that is yet to come; for the House of Judah hath been without a Governor or Lawgiver this 1600 years at least, and so long ago, or longer, the Messiah must be come, or else this Text must be blotted out of the Book of God: and if once Moses' writings come into question, then farewell all Religion both among Jews and Gentiles. Now as for our Lord Jesus, we know that all Prophecies of the Old Testament are fulfilled in him; He is a Prophet like to Moses, most graciously opening and confirming all the moral Laws; and in his own obedience unto the Death, fulfilled all the ceremonial Laws; and the Laws he hath added in the New Testament, are so fully confirmed by many glorious Miracles, and are so holy, just, and good, the end of them all tending to advance Love with Holiness: Witness Baptism, the Lord's Supper, and the rest of his Appointments; so that to his time, and in him, this Prophecy of good old Father Jacob is fulfilled; but since him there hath been no Lawgiver to the House of Judah, and therefore the Messiah cannot be to come, unless we should reject Moses' writings, and account them fables, which God forbidden. The other two Texts are Haggai, the 2.7, 9 and Mal. 3.1. In the former of these Texts, you have a Promise made to Zerubbabel, that the desire of all Nations should come, and that the Temple he built, should be filled with Glory; yea, have greater Glory than the former built by Solomon, although it were in comparison of it as nothing; yea, so great a difference was there between them, for all outward glory, that the old men that had seen the first House, lamented the meanness of this latter House, as much as the young men rejoiced at its Glory, Ezra 3.12, 13. So that it is evident to every indifferent and impartial man, that the coming of Christ to that House while it remained, should be the great Glory promised to it. Likewise the Promise in Malachi cuts off all cavels about the matter, for there the Promise runs clear, The Lord whom ye seek shall suddenly come to his Temple, the Messenger of the Covenant, whom ye delight in. And if it be considered, no man can doubt but that our Lord Jesus is the Christ, who did come to that Temple, and by his Presence, and blessed Doctrine, made it glorious, even while it was yet standing: for if these Texts be not fulfilled in Christ our Lord, they never can be fulfilled at all; for the Promises were made of his coming, to that Temple which Zerubbable built, and cannot be understood of one that is yet to be built, although it should be built the next month; for that can never be said to be done suddenly, that remains so many hundred years undone, as it is since Malachi wrote; neither if the Messiah should come to another Temple not yet in being, would it signify any thing as to the fulfilling of any Promise made concerning that Temple, than which Zerubbabel built; but the Promises were made to that Temple then known and in being, if ever those Prophets intended their meaning should be known by their words; and therefore we must own our Lord Jesus for the true Messiah and Saviour of mankind, or else reject Moses and the Prophets, or put out the eye of our understanding and reason. Quest. Have you some further proof of this great Truth? Answ. The glorious Miracles which he did in the days of his flesh, and his Ministers after him, so plentifully recorded in the New Testament, be an evident witness of the truth of his being sent of God; Who, that is not assisted with omnipotency, can give eyes to the blind, yea, to those born blind; and cure such as are lame from the womb; cast out Devils by a word of command; raise the dead four days dead, with cures of all kinds? Quest. But may not an unbelieving person say, how shall the truth of all this be known? Answ. To which I say, where is the Book, the Author, or Record, that could ever be produced, that hath substantially discovered the falfity of the Records of the New Testament? if not, we may be sure it is most true; for there never wanted either malice or skill to have done it, if it could possibly have been done. Quest. Is there any further proof of this, because it is a point of great importance? Answ. The Prophecies that went before of him where he should be born, and of whom, a Virgin of the House of David; what he should suffer, and by what hands; how he should be numbered with transgressors, be pierced, his garments parted, lots cast upon his vesture, and He sold for 30 pieces of Silver, which should come into the Potter's hands; with whatsoever was written in the Old Testament of the Messiah, it was to a tittle fulfilled in our Lord Jesus, and that in the very letter of it; so that here is no place left for our doubting, if malice blind not our understandings. Quest. Is there any thing more to be said to this point? Answ. Yea, this may be further added as a proof in the case, The holiness & unspottedness of his Life and Doctrine. As for his Doctrine it speaks for its self, and lies fair to be seen in the New Testament; and as for his Life, although many scandals were raised upon him, as if he were a friend of publicans and sinners, a Devil, a Sabbath-breaker, yet no jot of this dirt can stick to this spotless Lamb; for whosoever shall make the closest search and scrutiny into his actions, shall see that, that which seems most probable to be true, is most false; how far are his cures on the Sabbath from breaking the Sabbath? the man that he commanded to carry his bed, who had been 38 years sick, was an action so far from breaking the Sabbath, that there was nothing like that could have been done or said, that could have preached Christ so convincingly to the Consciences of men, to be the Anointed of God, that they might believe and be saved; so neither this nor any thing else can manifest the least evil in him; but contrarily, his Life is so innocent, that in the face of his greatest opposers, he could say, Which of you convinceth me of sin? John 8.46. Quest. Indeed Holiness is a glorious Argument, and much tends to stop an enemy's mouth; but if you have another, let us hear it? Answ. I have two more, and the first of them is, The constant Experience of all true Believers in all Ages; never did any person go to the Father by prayer and supplication in his necessity, ask in Christ's Name, and according to his Commandment believing in Him, that ever was disappointed of his hope. This not only I have many hundred experiences of, but it is a general case; all the truly Faithful since Christ to this day, can set their seal to this Truth. Quest. Experience is a strong Argument, but let us hear your sixth and last? Answ. My last is not my least, it is taken from that glorious Testimony that God gave of him in his Death and Resurrection. First at his Death, The Darkness that was from the sixth hour to the ninth; that is, from that you call 12 a Clok, to that you call 3 a Clok in the afternoon, is a clear manifestation, that God accounted his enemy's cruelty against him, a black action; for this darkness could come from no natural cause, the Passover being always at a Full Moon, and therefore in the North and North-East at that time of the day, far enough from causing any Eclipse, and he died at the time of the Passover, all this is beyond dispute. Secondly, The Veil of the Temple rend in twain, from the top to the bottom, this being a hanging of Twenty Cubits long, where it was by the Ministers of the Temple, Christ's deadly enemies, kept safe enough from any hand of earthly man, none but a Messenger from Heaven could rend it; again, the Earth did quake, and the Rocks rend, which could not be, but by an omnipotent Power; all which made the Centurion and his Company, though in all probability they were Heathens, being Soldiers in Caesar's Army, cry out, and say, Truly this was the Son of God; and if Soldiers, who are commonly rude persons, especially when they have such Masters as they had, if they could not choose but see this, how much more should all men consider and take notice of God's Testimony so gloriously born on his behalf. Thirdly, The Resurrection of Christ proves it beyond exception. Quest. Yea, but how shall that be proved clearly? Answ. There be three evident proofs of it; 1. The witnesses of it are a considerable number, not less than Five hundred at once, 1 Cor. 15.6, 7, 8. and some of these died for this Testimony; and what their holy Doctrine and Life was, is to be seen in the New Testament, and neither credit nor profit was to be gained by this Testimony; besides two of these witnesses were such, as had they not been extraordinarily convinced of the truth of it, would not have believed it themselves: Thomas proclaiming his unbelief, till he felt and saw the print of the nails, and thrust his hand into his side, which the Spear had made, John 20.24, 25. And as for Paul, he persecuted this Testimony unto the death, and had his hand in the blood of Stephen for it, not altering his bloody purpose, till by a Voice and a Light from Heaven, he was smitten blind, and unto the earth, and he made to know, that that Jesus whom he persecuted in his People, was risien and ascended. 2. The miserable excuse that was made to blind the People's understandings, that they might not believe he was risen, proves it evidently; for he was laid in a Tomb which had a stone so great on the top of it, that the good women were in care to get it removed, when they came to anoint him. Also there was a strong guard of Soldiers set to watch, lest his Disciples should steal him, who were so afraid of their own lives, that they durst not meet but in the night, an unlikely company to steal their Master's dead body from a band of Soldiers. But now to make the world believe that these poor frighted men stole him away while they slept, is most impossible; for who can believe that the whole Guard should be asleep all at once? or who can believe his Disciples durst venture to roll off that Stone in the midst of those Armed men, to steal his Corpse from them, they being set there on purpose to prevent them from this act? muchless was it possible for them to be able to give a just account whether he were stolen away, or risen again, if they had been all asleep indeed; and it is not at all likely, that those armed Soldiers ran from the Sepulchre to the High Priest in such a fear, because the Disciples had stole him; but indeed because the Angel of the Lord terrified them away from that fruitless work: Neither yet can it enter into any man's heart to believe, that ever the Priests and Elders of the Jews, would ever go about to persuade the Governor to peace and reconciliation with those Soldiers, that had so much neglected their duty, to suffer him to be stole, if indeed he had been stole, but they would much rather have persuaded him to take them, and hang them up every man of them, for their negligence, if it had not manifestly appeared, that Jesus, whom they caused to be crucified, was indeed risen again from the dead. Thirdly, and lastly, Besides the wonderful Miracles his Apostles did work in his Name; the Gifts bestowed upon them so suddenly after his Ascension, according to the Promise made to them, the which we read of, Acts 2.1, to the 11. proves it clearly: for from whence could poor Fishermen, ignorant and unlearned, at an instance attain such Gifts of Knowledge, Courage, Utterance, as is there expressed, but that it must needs be by the Power of the holy Spirit? To all which I only ask this question, I desire that the most unbelieving Jews, will tell me what they expect from the Messiah they look for, or what they can think he should be, that Jesus Christ is not? When this is soberly answered, I will set Pen to Paper again, if the Lord please that I live to see it; in the mean time, as one desiring the Salvation both of Jews and Gentiles, I entreat all men to consider the main grounds of Religion, and to get such sound Principles for the Foundation thereof, as will substantially bear up the whole body of it. A brief Answer to William Russel, in a Book of his, entitled, No Seventh-Day-Sabbath in Christ's New Testament. ALthough that which I have written already, is enough to stop the mouths of all Opposers of God's most holy Law, yet because the ignorance and folly of men is so great in this day, I shall add a few words to what I have written already, upon the occasion of a late Book I have seen, entitled, The Seventh-Day-Sabbath not Commanded by Jesus Christ in the New Testament; but I desire thee, good Reader, not to expect that I should waste my time, or be at the cost, to follow William Russel with a Reply to that green-headed Piece of his, that consisteth for the most part of it, of Debates and Reasonings of other men; but I shall apply myself to touch briefly some few passages asserted by William himself. And first, to that learned Assertion in the 12th page of his Book, where he concludeth, since his eyes were opened, that the Ten Words being abolished, as the first Covenant, to do for Life, they cannot continue as a Rule of Life; the distinction is so nice, that it is groundless. To which I answer, It is well you confess them to be the first Covenant, and once given for Life; the good Lord give thee and others Wisdom to take notice of the time when it was so given, for it could never give Life; therefore it must be in that day when it would have continued Life to eternity, if it had been kept; and therefore be not so witless as to think, that when God gave his Law at Sinai, as a Rule of Life, (for thyself confessest that so he did to Jews and Proselytes) that then he intended it as a Covenant to do for Life; for if he did, he must intent to condemn them all: for nothing is more evident, than that they were all sinners; and impossible it is, that thou canst deny it to be against this Law they sinned: For thou affirmest in the 37 page of thy Book, That the New Covenant was not in force till after the Death of Christ; therefore they could not, according to thy judgement, sin against that Covenant: and thyself confessest in the 23 page, That there is but two, a first and a second; and that is the only Truth, almost, asserted by thee; for such a piece of ignorance and folly, I think never saw the light. ever under the curse of it, it is a poor privilege the Jew had above the Gentile; Mr. Jves will not consent to this, I believe, for it takes away the main Pillar of all his building: but your skill in the study of Divinity is well seen, when this distinction is too nice for you: You are like to make good sense of the Epistles to the Romans and Galatians, and the Scriptures in general; therefore for shame retract thy work, and buy a Catechism, and place thyself under the Ministry of some guide, that is able to instrust thee in the main Points of Religion at least, that thou be not a shame to thyself, and to all that are in communion with thee. Compare these words with what is expressed in the 20 page, namely, That under this Law, no believing Gentile can be, because it was given to none but Jews and Proselyted Gentiles. Well, if this be all true, than the rest of the world were under no Covenant at all. Oh rare Divinity! But secondly, Take notice of your skill in distinguishing between Proselyted Gentiles, and believing Gentiles, as if the Proselytes must needs be unbelievers; if they believed not, what made them join themselves to the Lord and his People? You Sabbath-Breakers are excellent Logicians; but very silly in the use of Reason. Oh lay by that vain deceit, that makes you swell with folly and pride, and in humility search the holy Scriptures, and be not so absurd as to believe, that nothing is New Covenant, but what is writ since the Death of Christ, and given to the Gentiles, and that all given forth before, and that hath been committed to the Jews, must needs be Old Covenant; these and suchlike Doctrines you would persuade us against the Sabbath withal: the Lord send you all more wit. I have striven by writing and reasoning, all I could, to put a stop to those swarms of Errors you have run into, to avoid Sabbath-keeping; and I intended my Book, to see if you would consider it, and intended to exercise Patience with you yet, being exceedingly unwilling the world should know your folly: but yourselves proclaim your own shame; and if I should still be silent, the world would think that we were all alike; therefore I can do no less than bear a Testimony against your folly, although I have something else to do, than to follow you in your Wild-goose chase. Observe one note more out of the 24 page, where he confesseth, That all Adam's unbelieving Children are bound to observe the first Covenant, and shall be charged if they break it. And here you may note by the way, how directly contrary he is to himself, in the 12 page, and 20 page. But secondly, he saith, That now since he believed, he is none of Adam's stock. To this I answer, That if he had good store of Land, some body would soon be with the King to beg him. But secondly, I say, Abel was a true believer, yet if he 〈…〉 honest man ● and yet I believe William Russel is as truly descended from Adam as he was. And in the 20 page he denieth, that the second Table of the Law was written in the heart of Adam, for this reason; because he had no Neighbour. Now I say, no man need to wonder that the Sabbath is denied to be naturally moral, if not any of the six last Commands be; and sure I believe they were never written fairer in any man's heart, than in adam's in innocency, Christ alone excepted: but it seems he doth not think the Lord wise enough to make a Law at once for ever, to bind all Ages and Conditions of men, but that upon every change of condition he must give him a new Law, or the old in a new form at least. And in the 37 page, He denieth Christ's Mediatorship to be of force till since his Death. And in the 35 and 36 pages, he affirmeth, that, When the ten Words were given at Sinai as a Rule of Life, they were also given to do for Life, and the breakers cursed without Mercy. The very naming of these things, is enough to reprove the folly of them. Sure the Judgement of God is upon this man's right eye. What is become of Abraham, Moses, and all the Patriaches and Prophets, doth he think? Or, is there any other way to Salvation, than through New-Covenant-Mercy. But now you see the man's heart, so willing he is to be rid of the Sabbath, that rather than he will keep that, he will pack the Gospel and it out of doors together; yea, his own received Principle, the Redemption of all mankind by Jesus Christ. And this is his reason in the 38 page, wherefore he doth not keep Sabbath; namely, Because Christ, as Mediator of the New Testament, hath not commanded it; and he saith, nothing but what he hath so commanded is his duty. Now observe the true consequence of these opinions; if nothing be (W. R.) his duty, but what Christ, as Mediator, hath commanded: What necessity could W. stand in of his Death at all? for if Christ had not come to bring him a Law to sin against, he had none it seems to sin against before, and so could stand in no need of blood to cleanse him? Again, if nothing be his duty, but what Christ hath so commanded, than you must know, that no part of the Old Testament, nor much of the New, is any part of William's Bible; and what need he have put himself to so much trouble, to frame so many quibbling arguments to help himself against Mat. 5. he might have only said it was given forth before the Death of Christ, and it had been as good as all those arguments, and a thousand more, but W. had forgot that answer, or else he trusted more to his Logic, than to that answer: for those that have good skill in that art, can prove that a Fox hath eight legs, to him that never 〈…〉 he may not know which is best to deny, the major or the minor, yet can you never persuade him, that a Fox hath more than four legs. And for that Text, Mat. 5. and James 2, hath more strength to prove the perpetuity of the Sabbath, than all the Logicians in Bucks can take off: and that Mr. Ives well knew, when, to rid himself of those Texts, he told his Antagonists, Those Books did not belong to us Gentiles, but were written to the Jews, and belonged only to them. And I cannot but observe one passage more in the 54 page of his Book, where he affirmeth, that, Our Saviour's Doctrine and Practice, taught to do servile work on the Sabbath, repugnant to the Letter of the Law of God. This passage would make one think, that the man either knows not, or cares not what he saith; for if this were indeed true, we might well give over writing Books about Religion; for there could be no possibility of Salvation neither for Jew nor Gentile. For if Christ were a sinner, his blood could take away no sin; and a sinner he must needs be, if he broke Sabbath, and taught others so to do, in a very high degree, although the Sabbath had been but ceremonial; for there was no shadow of the Law could be neglected; the smallest of all the Ceremonies, without sin, till by Christ's Death they were abolished. But if William, had had so much charity for his Saviour, as to have judged him a better expounder of the Law than the Pharisees, he had not fallen into this blasphemy: Is it not enough for the Pharisees to lay that sin to his charge, but you must second it, to the hardening of the poor Jews, and the destroying of the Faith of the Gentiles, as much as in you lieth: Therefore if the Sabbath-keepers be ignorant of Christ's Mediation, as you tell your Reader they be, if they come to you for knowledge, they are like to be well helped up. As for your discourse about what is naturally moral, and positively moral, it is not worth a dispute, there is so little between them; the one as truly binding the Conscience as the other: but for the Sabbath, I have some reason to believe that it is naturally moral. First, There was never any people professing a God, but kept one day in seven for his Worship. And there is no Precept of the first Table that men do come nearer to, ordinarily, that have not the express Letter of the Law for their Rule. Secondly, The time is yet to come, that ever I heard or saw any man dispute, or write, or preach, against the Sabbath; but he at that very time, and in that very work, asserted some thing that did plainly manifest that it was fairly written in his heart, or else run himself upon this Rock, that he shamefully broke the fifth Commandment to dispute down the fourth, as I could give instance if need were. But answer. The first is, Wherefore I am so sharp in my Answer to W. Russel? To this I say, I am taught of Solomon so to do in such a case, as this, Prov. 26.3, 4.5. 2. I was in fear he would greatly dishonour the Gospel when he was going to print, and desired to see his Copy, and to reason with him first, but he would not, and 'tis just to lash him that is past Counsel. The second Question I expect, is, Wherefore I do not as well answer Mr. Ives, as he? To this I say, For his Book, Mr. Braborn hath answered it; but for his dispute, I have in part, and shall in a few words more, give some little account of it, the naming whereof is answer enough. When he began, he denied the Seventh-day-Sabbath upon this account, That it was never given to the Gentiles; neither by the Law of Nature, nor by the Law of Moses, nor yet by the Law of Christ; and his whole discourse was to this effect; so that the Appendix of his dispute is in those words; which to answer is enough; and truly the answer to them is needless, if we lived in an Age where Wisdom is to be found. For what man of any reasonable understanding, but must needs see that this Arrow is shot at the heart of the Scriptures, as well as the Sabbath: the whole Old Testament being as well denied to be a Rule of Life to the Gentiles, as the fourth Commandment: for all men know, that as many as ever the Old Testament was given to, the Sabbath was given to: and he all along throughout the whole dispute, made it his business to deny the Sabbath was ever given to any People, or the observation thereof required at their hands, save the Stock of Israel, and those that Proselyted themselves, and came and lived in the Confines of Palestina; and it was no slip of the tongue, nor an Arrow shot at a venture, but his mind and intention to exclude all the Scriptures that ever were written to the Jews, from being any Law or Rule of Life to us Gentiles, is manifest, in that he denied the Gospel of Matthew, the Epistle to the Hebrews, and the Epistle of James, only for that reason, because they were written to the Jews, and so concerned not us Gentiles. And his exception against the Sabbath, was not that which is common to some others; namely, that it was of a differing nature from the other nine: but because it was Moses' Law, and therefore never given to the Gentiles. I need give no answer to this, having said enough to this point before, in the former part of my Book: neither when I began to write, did I intent to meddle with disputes, but did think this Error so sordid, that it would die of itself, and I had no pleasure to give it a resurrection; but finding the contrary, that it is as a spreading Lepro●● span● there be yet some no wiser than to build upon this man, as an Or●●●● therefore I have given thee (good Reader) a true account of that Dispute, so much magnified. Now for to follow these men with any further reply, than barely to discover their Errors, I cannot see it reasonably to be expected, until first themselves have declared what Books, or parts of Books, of the New Testament, they do own as a Rule of Life to bind the Consciences of believing Gentiles, that we may know by what Texts of holy Scripture the controversy shall be decided: for if we should prove the Sabbath a duty from Matthew, the Acts, or James, and they, or any of them, that deny the ten Commandments, should answer, These Books were given to the Jews, and concern not the Gentiles, all our labour is lost; but when you have called a Council, and agreed this among yourselves, then shall you have a fuller Answer, if it be needful, and required, if I live to see it. THE END.